At Prayer With Mary For the Holy Spirit!

(Homily for the 7^th Sunday of Easter Year A)

     Truly, as we draw closer to the end of the Marian Month, we are like the apostles, praying together with Mary in the Upper room for the Father’s Gift on Pentecost. Indeed, this Sunday in-between Ascension and Pentecost is a special one, for it looks backward and forward into the Event of Christ and its implication for the disciples (the Church). Little wonder, the liturgy of the Word today is equally replete with the tonality of expectancy, orchestrated in the atmosphere of prayer. Therefore, it is a prayerful waiting and expectation, and we are not alone, we are with Mary the Mother of Jesus. Prayer indeed is the axis of our human existence as Christians, and with that consciousness we can explore the power and importance of prayer in our existential sojourn. As our body needs food to survive so our spirit needs prayer to be alive. Little wonder in Luke 18:1 our Lord asked us to pray and never lose heart. Prayer for Jesus is entering into a sublime intimacy with the Father, for us too prayer becomes a way of dwelling in that union, entering into intimacy with the Father through Jesus. In the words of St. Luigi Guanella, prayer is a heart to heart relation with God, prayer for him is like the breath of our life. Prayer is the way to become and remain part of Jesus’ mission, by drawing people to this intimacy. Prayer is indeed one of the major themes that run through the readings of this Sunday, especially in the first reading and the Gospel. But also in the second reading that is centered on bearing persecution for the sake of Christ’s name, it is equally through prayer that we are enabled to bear witness to his love and message in and out of season.

     The first reading (Acts 1:12-14) presents Luke’s literary scheme whereby, the Ascension, the Resurrection and the coming of the Holy Spirit are distinct events. In fact, the Ascension and the Pentecost took place forty and fifty days respectively after the Resurrection. In this passage the context is the Upper room where the apostles, with some women and Mary the Mother of Jesus and some other brethren were at prayer in expectation of the Holy Spirit. After the Ascension event the apostles and some believers went back to Jerusalem as the Lord instructed them. They went to the Upper room to pray, the Upper room is a place of concentration, of isolation and of silence, and it is a place of prayer. Why were they praying? We can get the answer from the instruction of the Lord: “Do not leave Jerusalem until you receive the Holy Spirit” (Acts 1:4). This passage captured the time between the Ascension and the Pentecost, and it is indeed a time of waiting and praying. However, the Church and every single Christian have to continue to pray constantly for the coming of the Holy Spirit; because the gift of the Holy Spirit is not an assured possession once and for all, rather we have to beseech it constantly anew in and through prayer. So they were prayerfully waiting for the Holy Spirit. Here, prayer is seen as an expression of trust in God. Therefore, we are encouraged like them (the disciples, the women and the mother of Jesus) to pray the Holy Spirit in.

     As a matter of fact, in the list of names mentioned by St. Luke, the one of Mary the mother of Jesus stands out, because she was not mentioned or included in the other women as depicted by the author. The name of Mary the mother of Jesus, shows that right from the beginning of the Church, she is honoured. St. Luke decided to accord her an outstanding position in the life of the early Church. In fact, this marks the last appearance of Mary the mother of Jesus in the New Testament. Behold, it is fascinating that our last picture of her is within the context of a praying community, as a member of the community of believers engaged in a prayerful expectation of the Paraclete.

     The Gospel passage (Jn. 17:1-11a) is taken from the famous high Priestly prayer of Jesus, which took place within the context of the Last Supper. Although, some theologians prefer to call it the prayer of consecration, because in this prayer, Jesus consecrates himself in view of his redeeming death. On this seventh Sunday of Easter in the three liturgical years, we always read the passage of the Gospel from the 17^th chapter of St. John’s Gospel. Therein, Jesus is seen praying for different purposes: in the first part Jesus elevates his entreaties and presented his mission report to the Father (vv.1-8); in the second part Jesus prays for his disciples (vv.9-19) and in the third part Jesus prays for us and all future believers (vv.20-26). The prayer in question does not represent only the substance of Jesus prayer at the Last Super according to the fourth Gospel, more than that, it is the prayer that the ascended Christ continues to offer to the Father in heaven. The overriding theme or content of the prayer is “ut omnes unum sint” (that they may be one). The unity that Jesus prays for is a unity founded not on human effort but on the divine union and on the common sharing of the Word and Sacrament. The priestly prayer of Jesus was presented at the time of his departure from the world to the Father. It reveals our Lord’s deep concern for those he was leaving behind. First, we are told that Jesus raised his eyes up and raising his eyes up, was to establish a contact with His Father (we see a similar gesture in John 11:41 at the tomb of Lazarus, here Jesus called God Father). Whenever Jesus raises his eyes up to the Heavens, something great always happens. It is a gesture that is always accompanied with divine intervention, for it is a spiritual cable for divine connection.

     In this payer Jesus offers himself to the Father as a holocaustal sacrifice. In the fourth Gospel the concept of “hour” signifies the hour of his Passion. As Jesus prayed he expresses his obedient desire, that through his death the Father and the Son may be glorified, that is, that through his death the redemptive plan of the Father will be realized through and in the Son. In this passage, this redemptive plan of the Father is defined as the giving of eternal life to those whom the Father has given to the Son. And what is eternal life? The author describes eternal life as the knowledge of the Father and the Son: “eternal life is this: to know you, the only true God, and Jesus Christ whom you have sent” (v.3). In St. John’s parlance, eternal life is not a matter of duration of life, rather it hinges on the idea of quality, the quality of life, a life in communion with the Father and the Son. Immediately after that emphasis on eternal life, Jesus continued his prayer with theme of glorification. Therein, Jesus brings in his earlier life, prior to the cross, and again he makes further allusion to the glory He received in his pre-existent state: “Now, Father, glorify me with that glory I had with you before the world existed” (v.5). In that bid, we see that the glory of the cross cannot be separated from the whole incarnate life and mission of the Son.

     Be that as it may, from the sixth verse the prayer looked back once again to the earthly work of the Son, with emphasis on the revelation that Jesus gave to his disciples. As a matter of fact, the major constituent of the revelation of Jesus is the word, “They have kept your word” (v.6c). The word(s) in question are the words of the Father, which He the Father gave to Him (the Son). As a matter of fact, in receiving those words as the words of Father the disciples demonstrated their faith in Jesus, as One sent by the Father. Thus, we may say that their positive response to the revelation made by Jesus stands out as a Christological confirmation and affirmation of who Jesus is: the One Sent by the Father, the Revelator of the Father (cf. v.8). Here Jesus made a claim on our behalf, that they have kept the word. But have we kept the word? In this episode, we see from afar the relation that co-exists between the Father and the Son. The Father is the Originator and the Initiator of the whole redemptive plan, He is the Sender of the Son, who comes to execute the Father’s will. It is indeed worth reaffirming that prayer of Jesus to the Father does not in any way obscure his divinity or Godliness, rather it reveals something of his divine nature, for as the divine Son He receives everything from the Father and returns everything to the Father.

     This prayer of Jesus is divine in nature and as such, cannot but be eternal. For us who are still here on earth, Jesus continues to pray to the Father on our behalf, for “he has taken his seat at the right of the Father” and there continues to intercede for us. By virtue of his priestly office Jesus is the mediator between God and man, and through his priestly office he sanctifies all that the Father has entrusted to him. Above all, through his obedient sacrifice his priestly ministry is perfected in one hand, and at the other hand, sustained in and through his intercessions, he is our Great Intercessor, the First Advocate of mankind (cf. Jn. 14:16). And this priestly ministry of Jesus does not stop with him, it continues, for along history lane, we see followers of Jesus assuming the priestly ministry in continuation of Jesus priestly work, they (we) continue to sanctify, intercede and offer sacrifices for His people. That is what happened in the first reading after the Ascension of Jesus, his disciples returned to Jerusalem and devoted themselves with one accord to prayer. They entered into prayer, not because the priestly prayer of Jesus is inadequate, but because it is the wish of Jesus for his disciples and followers to share in the divine life.

     And finally, the last part of Jesus’ priestly prayer as contained in this passage moves from the work that Jesus did, his ministry to the fate of his disciples after his departure. Jesus prays for them because the reception of the revelation of Jesus has made them to belong no longer to the world, even though they still live in it. As such, they belong to God’s kingdom. And little wonder, Jesus consecrated himself as he departs from them to enable them participate in the Kingdom of God. Thus the prayer ends with Jesus departure from the world and to the Father: “I am coming to you, Holy Father” (v.11a).

     In the second reading (1Pt.4:13-16) we see rather a warning of imminent persecution in a time when being a Christian was beginning to be considered a crime. At this historical period, Christianity has been recognized as a separate religion from Judaism, although not yet considered a legal religion. It was probably during the persecution of Nerus, when Christians were burnt alive. In this period, Christians have to suffer for the name of Christ. For sure, the participation in the sufferings of Christ leads to participation in his Glory. Here, the apostle advises us not to suffer like thieves or murderers, but for the Christian cause. However, in today’s liturgy, this reading appears to be like a square peg in a round hole as far as the theme of this Sunday is concerned, but on a second thought it is not. St. Peter tried to bring to our consciousness and consideration on how to live when we must have received the Holy Spirit. For we receive the Holy Spirit to become audacious witnesses of Christ. And it is within this framework that we can savour the present passage alongside the themes of expectation, prayer and the Holy Spirit. In fact, in the words of St. Peter: “If you are insulted for bearing Christ’s name, blessed are you, for on you rests the Spirit of God, the Spirit of glory” (v.14). Therefore, the persecution we may experience as witnesses of Christ is a confirmation that the Spirit dwells in us. Thus, there is a knit connection between the indwelling of the Holy Spirit, bearing witness for Christ and suffering persecution for the sake of his name. In Greek the words witness and martyrdom come from the same root word or even the same word: “Martureo.” As such, this passage serves as a reminder to us, that as we await and pray for the coming of the Holy Spirit, we should be ready also to bear witness to Christ by the power of the same Spirit, in and out of season, both in good and in bad times.

     In all, the readings of this Sunday could be seen from the light of a theological succession, for the first reading pictures the disciples in the upper room waiting for the outpouring of the Spirit, which as we have seen in the Gospel passage is the result of Jesus’ departure to the Father and his glorification. As a matter of fact, the events of his departure and that of the outpouring of the Spirit enable his disciples to be in the world, and yet not of the world, but in any case for the world; in the measure they (we) are called to bear witness to His name and even suffer persecutions as Jesus did in his earthly life. Therefore, it is upon consideration of our presence in the world, our belongingness not to the world but to God’s Kingdom and our witnessing in and for the world that we join our minds and hearts together with those of the believers in the Upper room in invoking: “Veni, Creator Spiritus”!

(Fr. Vitus Chigozie, SC)

 

Send Down Your Spirit O Lord!

(Homily for the 6^th Sunday of Easter Year A)

     From this Sunday, attention moves from the risen Christ to the Holy Spirit, from the Risen Lord to His Gift. In fact, we can call it a brief advent in preparation for Pentecost. The departure of Jesus does not mean that he is now absent; rather it entails his ever renewed presence through the coming of the Spirit. Be that as it may, at the verge of the closing of the Easter season we move from the contemplation of the resurrection appearances to the meditation on the continued presence of the exalted Christ in and with his Church through the Spirit. The coming of Christ was prepared for ages, from the proclamation of the prophets and the voice of John the Baptist, the precursor of the Messiah. But for the advent of the Holy Spirit, Jesus himself announces it: “I shall ask the Father, and he will give you another Paraclete to be with you for ever” (v. 16), He is the ‘Precursor of the Paraclete’. Indeed, the first promise that Jesus made to his disciples was the gift of the Spirit, who comes as the Paraclete, the Advocate. As Jesus prepares to leave the scene, He prepares the minds of his disciples for the advent of the Paraclete. This indeed, is one of the greatest promises in the New Testament.

     As a matter of fact, the three readings of today are to prepare us to wait and to desire the coming of the Holy Spirit on Pentecost. The readings serve as an anticipation of the Pentecost. The liturgy presents Jesus who promises the Holy Spirit to his disciples (Gospel). St. Luke presents Peter and John “praying for the newly baptized Christians of Samaria, so that they can receive the Holy Spirit” (First reading). And St. Peter in his first letter says “Christ as man suffered death, but was restored to life by the Holy Spirit” (Second reading). The readings help us to understand better the One whom we are expecting. And we may ask: who is the Holy Spirit? We usually say that He is the third Person of the Holy Trinity, and with that it does appear we have said all about Him. He is truly a Person, not simply the creating breath of God as presented in the Old Testament. He is not the breath of man, the divine principle in him. Christ says of Him: ‘whom the Father will send in my name’ (Jn.14:26) and ‘He dwells’ (v.17); and St. Paul pointed out that He prays in us with sighs too deep for words (cf. Rm. 8:26). The theologians identify Him as the love of the Father and the Son. The Spirit conveys the presence of the Son, who reveals the Father.  However, it is obvious that we cannot know fully who the Spirit is in se, but we can know who He is for us. As evident in today’s readings He is the Paraclete, He dwells in the life of the baptized and He is the Giver of life.

     In the Gospel of last Sunday the Lord Jesus promises that He was going to leave us, but it was not all about distancing himself from us, rather he precedes us: I am going to prepare a place for you, so that where I am you also will be (cf. Jn. 14:2-3). Therefore, the separation were to be a temporary one. But interestingly, today in the Gospel (Jn. 14:15-21) Jesus promises his disciples something more, not about the future, but about the present time characterized with trials. He promises the Holy Spirit and he presents Him as the “Paraclete” and the “Spirit of Truth”. He is the Paraclete, the Advocate, the Counsellor, the third Person of the Holy Trinity. ●Spirit Paraclete, because he has the mandate of sustaining the apostles and disciples in the difficulties they were to confront and comforts us in every tribulation. ●Spirit of Truth because he has the duty to illumine and enwisdomize the apostles and disciples so that they will understand better the Truth announced by Christ.

     In the history of salvation there is a harmonious succession in the manifestation of the Father, the Son and the Holy Spirit, always for the benefit of man’s salvation. The Father is the origin and fount of every salvific initiative. In his love for man, he sent his Son to redeem and restore man to his filial condition, (as sons and daughters). As soon as the Son realized his mission, He sent the Holy Spirit, so that he accompanies man in his pilgrimage on earth towards the Father. Indeed, the liturgy of today presents the promise made by Jesus to his disciples, to send the Holy Spirit, so that he will remain always with them. Why did Jesus make this promise to them? So that the disciples will not feel abandoned like orphans, because Jesus was about to  return to the Father; and he says to them and to us: “I will not leave you orphans, I will return to be with you” (Jn. 14:18), but not personally, rather through the Holy Spirit. The Spirit as he promised is not going to be a momentary Gift, but a stable and permanent one: “I will pray to the Father and he will give you another Paraclete, to be with you forever” (Jn.14:16). The presence of the Paraclete is a real and continuous presence, even though invisible. From the Christological standpoint, we may say that this is a realization of Jesus’ promises not to leave us orphans, not to abandon us, else where He tells us: “I am with you, until the end of time” (Mt. 28:20).

     The promise of Jesus in the Last Supper is for the Church and for every single Christian, as such today’s gospel is also comforting for us. The Spirit that Jesus promises us  is a Spirit of Truth (who will guide us to the comprehension of the entire Truth revealed by Jesus himself), Spirit of divine power (who renders us capable of witnessing to the Gospel), Spirit of consolation (who comforts us in all our tribulations). Our God is a God of consolation, He spoke through the prophets inviting them to console His people, “Console, console my people” (Is. 40:1). St. Paul captured well this image of God when he invoked God thus: “the Father of mercy and the God of all consolation” (2 Cor. 1:3). This consolation of God was incarnated in Jesus Christ, for He went around consoling every form of suffering and preaching consolation: “Blessed are those who mourn, for they shall be consoled” (Mt.5:5). “Come to me, all you who labour and are overburdened, and i will give you rest” (Mt.11:28). And before leaving this world, Jesus prayed to the Father so that he will send the Holy Spirit, who will remain with us for ever. He is not going to be with or to console us from a distance or momentarily, Jesus says: “he is with you, he is in you” (Jn. 14:17). The Eucharist is the sacrament that renews this presence of the Holy Spirit in us, as the Spirit of the risen Christ. In the canon of the Mass, we pray: “to us who are nourished by the Body and Blood of Christ give the fullness of the Holy Spirit”, knowing that with the fullness of the Holy Spirit, he will give us also the fullness of his consolation. He equally wants us to become comforters to those who are in tribulation. The Father through his Son and the Holy Spirt comforts and consoles us; however, we are also called to console others in return: “God consoles us in all our tribulation, we are also to console others with the same consolation we have received from God” (2Cor. 1:4). But today we need to ask ourselves, what are we to do, to have this consolation of the Spirit? We need to stop going to other sources for consolation, in the words of Jeremiah, many a times we abandon the source of living water and go to “cracked water-tanks that hold no water” (Jer. 2:13), those sources maybe riches, pleasure, desires of the flesh and false spirits etc.

     Before this promise, Jesus called his apostles to a more serious commitment: “If you love me you would keep my commandment” (Jn. 14:15). As such, we may well affirm that loving Him and keeping his commandments are the criteria for receiving the Holy Spirit. He further expressed that in the last verse of our passage: “whoever holds to my commandment and keeps them, is the one who loves me; and whoever loves me will be loved by my Father and I shall love him and reveal myself to him” (Jn. 14:21). As we can see, Jesus started his speech to his apostles with the word “if” and ends with “whoever”, He says if you love me, whoever that loves me, He did not say you must love me, for God’s love is a humble, suggestive and a prepositive love, never by coercion or imposition, it is love in freedom. However, to love him is not easy, for you cannot love Him without paying the price, and the price is keeping his commandment. Thus, in the parlance of Jesus a Christian is a beloved, who becomes a lover. In this passage, we see for the first time Jesus asks to be loved, prior to this he says that the greatest commandment is: “You will love the Lord your God…, and your neighbour as yourself” (Mt. 22:37; Mk. 12:30-31; Lk. 10:27), in the previous chapter of this Gospel, Jesus gave his disciples a new commandment saying: “love one another as I have loved you” (Jn. 13:34). And today he adds himself in the objective of the Christian love. Jesus calls the attention of his apostles to proof that they love him by keeping the commandments. The proof of loving him, is keeping his commandments (“probatio amoris, exhibitio est operis”). The vital question we have to ask ourselves today is this: what does Jesus want from us? He wants us to love him not with words but with facts. That we love each other as he loved us (model and reason), He should be the reason and the model of our love.

     In the first reading (Acts 8:5-8.14-17) we listened to the narrative of the coming of the Holy Spirit on one of the first Christian communities, the one formed in Samaria through the preaching of the apostle Philip. The message therein points to the fact that in order to be the Church of Christ, we have to be in communion with the apostles, because they serve as guarantors of the authenticity of our faith. This is exemplified in this passage, when the apostles in Jerusalem learnt that those in Samaria have accepted the Word of God they sent Peter and John, this was to ascertain the authenticity of their faith and to confer on them the Holy Spirit. More than that, the Acts of the Apostles is organized in such a way that it traces the expansion of the mission of the Church from Jerusalem, Judea and Samaria to the ends of the earth (cf. Acts 1:8). As such, one of the theological concerns of the Acts, as reflected in this passage, is to maintain the ties between the expanding mission of the Church and the mother Church at Jerusalem. However, in this passage we see something unfamiliar in the Acts of the Apostles, that is the fact that Baptism does not convey the gifts of the Spirit, as it has been the case in the Acts (cf. Acts 1:4-5; 11:15-16), but in this episode it has to wait for the arrival of Peter and John in order to lay hands on the converts. Peter and John prayed for the Christians of Samaria so that they will receive the Holy Spirit, they laid their hands on them and they received the Holy Spirit. And we may ask: where does the Spirit come? The first reading tells us that He comes where the Word of God has already been accepted (with a visible sign of conversion).

          In the second reading (1Pt. 3:15-18) instead, this presence of the Holy Spirit in the Church nourishes our Christian and spiritual life with serenity, trust and hope. And this Hope in us, we have to know how to defend it, how to give the reason behind it. St. Peter tells us to do this through a courageous witness to the Word of God, especially through honest life, learning to suffer like Christ, with unconditional love and with works that conform to the will of God. Therefore we have to be ready always to give reason of the hope in us (v.15). We have to do this with sweetness and respect, with right conscience and good conduct. Behold, we have to understand that the hope we are talking about here, is not just ordinary hope, but hope personified in Jesus and in God. As such, giving reason for the hope in us is paramount to giving reason for the presence of God in us. St. Paul makes this clearer to us in his letter to the Romans where he called God: “God of Hope” (15:13), and in his first letter to Timothy where he proclaimed “Christ Jesus our hope” (1Tm. 1:1). On the other hand, our hope does not make us fold our arms to wait for when manner will fall from heaven, rather it is a hope that propels us to be active and operative, little wonder St. Paul sustained that “we toil and battle because we have put our hope in the living God” (1Tm. 4:10). But the hit track of this epistle reading is found in the last sentence of this passage: “In the body he was put to death, in the Spirit he was raised to life” (v.18). The Spirit, the Paraclete is the Giver of life, the restorer to life.

     Behold, in today’s readings especially in the Gospel passage we see the three divine Persons in action for our love, sanctification and restoration. It is not only that Jesus promises the Holy Spirit to those who love Him and keep his commandment, “whom the world cannot receive, because it neither sees him nor knows him” (v.17), but equally promises to make us partakers in the trinitarian union, “you will know that I am in the Father and you are in me and I in you” (v.20). Moreover, the promised Paraclete gives life, it is the Spirit that restored Jesus to life (second reading), and vivifies the Christians like the inhabitants of Samaria (first reading). Above all, while the Gospel and the second reading give us indications on what we can do to in order to welcome the Holy Spirit, the first reading presents a practical example of His decent through imposition of hands. May we therefore, implore the Spirit, who gives life to continually restore us to life, to life in abundance (cf. Jn. 10:10). Let us not be overtaken by panic for Jesus assures us that we shall live because he lives, He is the living God, “you will see that I live and you also will live” (Jn.14:19). May the healing, sanctifying and restoring presence and power of the Holy Spirit renew the face of the earth, renew us as well, and console the sorrowful, the abandoned and the sick. May the Paraclete find a fitting abode in our hearts for His indwelling! Amen!!!

 (Fr. Vitus Chigozie, SC)

Jesus Is The Answer!

 (Homily for the 5^th Sunday of Easter, Year A)

     Man as described by Gabriel Marcel is homo viator, an itinerant being, thus man is a being on the way, journey or on the move. Or simply put man in a quest. Humanity is always on the way, always moving towards something. Man is in a continuous movement either actively or desirously for a destination, a goal or an aspiration. For life is a journey, an adventure that we cannot but be part of, in fact it is part of our existential situation. As finite beings we are caught up in the words of Josef Pieper in “an inherent not-yet of finite being.” And the Good news is that we are not made to be stagnant, as such we are in statu viatoris, though we cannot create the home or destination that we long for. Little wonder St. Augustine envisaged: “You have made us for yourself O Lord, and our hearts are restless until they rest in you.” And theologically, we are not at home, we are on the way home, and this really helps us to comprehend the assertions of Jesus in today’s Gospel. Jesus invites us not to let our hearts be troubled, because we have a sure destination. But because of the intrinsic quest in man, like Thomas we find it difficult to believe that our destination, a dwelling place is already readily available for us. In our worry and bewilderment, Jesus is the answer (Way, Truth and Life). He assures that he will lead us to that destination (as the Way), he assures us not to fear because he authenticates through his works, words and person the truth he announces (as the Truth), and he will sustain us and uphold us on our journey, even allowing us to savour an abundant life (as the Life). Jesus is the answer to man’s deepest existential longings and questions of meaning.

     The readings of this Sunday took cognizance of the different facets of the human existential and spiritual journey, and thus draw our attention to what could happen on the journey and how and who we are expected to be in view of our destination in the Father’s house. In that bid, the readings help us to focalize and reflect on three notable characteristics of the Church desired by Jesus: ●In the Gospel the Church is presented as a people of God journeying towards the Promised Land and in this journey Jesus is the Way, our Life and our Truth. ●The first reading presents her as a ministerial community called to serve. Therefore, here the Way to our destination is through the humble service to our brothers and sisters. ● In the second reading the Church is presented as a Priestly people. We are priestly people in as much as we do as St. Peter advises: “set yourselves close to Him”, in order to be living stones we need to be connected to the main living stone rejected by men but chosen by God. That living Corner stone is Jesus, the Way. Therefore, it is by getting close to Jesus and following Him that we will become living stones here and hereafter.

     The Gospel passage (Jn. 14:1-12) begins with the consoling invitation of Jesus “Let not your hearts be troubled. You believe in God, believe also in me” (v.1). Jesus consoles his disciples in the context of the last supper and instilled hope in them. But we can only understand deeply the consoling words of Jesus, when we go back to the preceding chapter, and in the last verse, where Jesus told Peter: “In all truth I tell you, before the cock crows you will have disowned me three times” (Jn. 13:38). This no doubt instilled fear and worry in the apostles. But Jesus immediately intervened in order to reawaken their hope. The words of Jesus propelled Thomas to ask: “Lord, we do not know where you are going; how can we know the way” (v.5). Indeed, the question of Thomas led to the Christological affirmation and the self-revelation of Jesus: “I am the way, and the truth, and the life; no one comes to the Father, but by me” (v.6). Again, upon hearing Jesus talk about the intimate rapport existent between him and the Father, Philip joined in the discussion and made a thought provoking request from Jesus: “Lord, show us the Father, and we shall be satisfied” (v.8). Therefore, the passage of the Gospel could be divided into two: first, the consoling words of Jesus that were succeeded with the question of Thomas. Second, the thought provoking request of Philip that led to the wonderful explanation of Jesus on the com-penetrating relationship that exists between the Father and the Son, and by extension also to the believers and followers of Christ. In the two interventions of his disciples, Jesus revealed himself as the Answer to man’s deepest longing, worry and questioning.

     In the first encounter between Jesus and Thomas, we see Thomas curiously asking Jesus for the way that leads to the human-eternal destination, without knowing that standing right before him, is the Way, Jesus. It does appear Thomas did not pay much attention to the initial words of Jesus: “Let not your hearts be troubled, believe in God, believe also in me” (v.1), invariably telling them that it is by believing in God and in him that you can overcome all fears and troubles. Faith in the Father and in Him dispels all fear and worries. However, Jesus went further to buttress to the apostles why they should believe in the Father and in Him, because: “In my Father’s house there are many mansions” (v.2). In the house of my Father there is space for all. The house of the Father is Heaven. And as the CCC teaches us, “Through his death and resurrection, Jesus Christ has opened heaven for us” (1026). Here the usage of the image of the “house” to describe heaven is an indication that heaven is to be understood through the image of a family, intimacy with God and atmosphere of love. Heaven is a definitive encounter with God the Father, with Jesus Christ our Redeemer, with the Holy Spirit our Sanctifier, and also encounter of all the brothers redeemed by the blood of Christ, in fraternity and communion. But here on earth the house of God is the Church. Jesus further assured his disciples that after preparing a place for them, he will come to take them (v.3). Then Thomas spoke up, typical of him who doubts and want to comprehend things in details, “Lord, we do not know where you are going; how can we know the way?” (v.5). And in response Jesus made one of the greatest revelations of himself: I am the Way, I am the Truth and Life. Yes Jesus is the Answer!

     Indeed, we may well affirm that the question of Thomas prompted Jesus to reveal the essential aspects of his Person and Mission. The Gospel of John is replete with many self-revelatory statements of Jesus, and in this passage we see one of them: “I am the way, the truth, and the life.” Jesus is the way to the Father, the Truth of the Father and the source of life. Jesus does not only say that He is the Truth and the Life, but also the Way, that leads to them (Truth and Life) (Jn. 14:6). Truth and Life are the greatest aspirations of the human heart. And Jesus came to give these in abundance. However, what is the essence of knowing the truth and the life without the possibility of attaining to them? Indeed, the Master taught his disciples also the way that leads to Truth and Life: to the Truth of Life. Jesus identified these with his person: “I am the Truth, and the Life”, also the “Way”. It is not an anonymous or impersonal itinerary or path. Is Himself: “I am the Way”. Little wonder, at the beginning and at the basis of his teachings, Jesus says “Come follow me” (Mt. 4:19; 19:20), for He is the Way and He teaches his disciples the way to the Way (seguela).

          At the school of Truth and Life of the Gospel (the Sequela), one cannot be a passive and inert disciple. One is a disciple in the measure he walks and embarks on the journey, following the Way, on the footsteps of the One who knows well the road and who is at the same time the Way. He leads us to the truth about God, about ourselves and about our eternal destiny. Here, we are not talking about contingent and partial truths, rather it is the Truth of Life, of the Life which we are, which we want to be, of Life in fullness (Jn. 10:10) and of eternal life. Here, a disciple is not a spectator of this Truth, nor an observer. Instead, he is involved and implicated. It is an experiential and participative Truth, “Come and See” (Jn. 1:39.46). This is the cognitive logic of the Gospel. If you do not come, you cannot see and you cannot follow! Jesus is the Master, not of abstract and notional teachings, but through his Person and his witnesses to Truth and Life. Little wonder, while speaking about discipleship and the seguela, Jesus uses the imagery of the Shepherd that knows the way. In all, when Jesus tells us that he is the “Way”, he reveals himself not only as the Master of Truth and Life, but at the same time the “itinerary” that leads to them. Jesus is not just the way, but the only way. Truth and Life explain better how Jesus is the Way. He is the True Way that leads to Life.

         Similarly, in the second part of the Gospel we see the encounter or rather discussion between Jesus and Philip. Upon hearing Jesus speak repeatedly about this intimate rapport and mutual knowledge that exist between Him and the Father, Philip spoke up: “Lord, show us the Father and then we shall be satisfied” (Jn. 14:8). The demand of Philip is a sincere quest that however, reveals their level and the extent he has gone in the sequela Christi. It was indeed a perturbing request for Jesus. No wonder, he responded to Philip thus: “Have I been with you all this time, Philip, and you still do not know me? Anyone who has seen me has seen the Father” (v.9). And in verse 10, he turned to Philip and asked “Do you not believe that I am in the Father and the Father is in me?” This reveals the intimate relation co-existing between the Father and the Son; he is consubstantial with the Father. However, in the same passage he reaffirmed the distinction existing between them: “No man comes to the Father but by me” (v.6). Elsewhere he says: “The Father and I are one” (Jn 10:30). To the request of Philip “let us see the Father and we shall be satisfied”, Jesus helped him and us to understand that he is the visible image of the Father.

     The question of Philip reveals the contrast in the image of Jesus he has formed in his mind and the true image of God that Jesus reveals. Philip was desiring a tangible, direct and immediate vision of the Father (maybe a theophany). But Jesus reminded him the length of time he has spent with him, “you have been...” Indeed the intervention of Philip is preoccupying, because after the time he has spent with Jesus, yet he seems not to have understood Him. However, the experience of Philip is repeated in so many ways by us, the present disciples of Jesus. Therefore, Jesus continues to ask even today: “Have I been with you all this time and you still do not know me?” “Have I been with you all this time in the Mass, in the Sacraments and the Word of God and you still do not know?” Jesus’ questions can continue on and on! On the other hand, the experience of Philip is not far-fetched from our own experiences today, because many a times we think that we are close to Jesus when in reality we are far from Him. Behold, our consolation is that our journey towards the full maturity in Christ is marked by the conversion from the image of God we have formed in our minds and according to our mental schemes to the true image of God revealed by Jesus Christ.

     The request of Philip made Jesus to disclose the density of the rapport that exists between Him and the Father, “I am in the Father and the Father is in me”, this indeed describes their unity. In the Trinity, there is a com-penetration of being. The Father is in the Son, and the Son is in the Father, and the Holy Spirit is the bond of this agapic union. This indeed is a subsistent relation, for no one loses himself in this unity. One is in the Other, yet remaining Himself. Thus, Jesus was right! The knowledge of Jesus is the knowledge of the Father. We too are called to participate in this union. He assured us that if we believe and remain connected to Him, we will do greater works.

     In the first reading (Acts 6:1-7) the real concern of the apostles in the Christian community was the prevention of a split between the Greek and Aramaic speaking Christians (Hellenists and Hebrews). This was the first Christian community, that was a model, but they had their own problems too. However, they resolved it peaceful without fear or favor. I think this is one of the major messages that we can go home with today: misunderstandings are bound to come even in the Church, but what matters is if and how they are resolved. It was as a result of the increase in the number of Christians and also because of the division existing between the Hebrews (Jews that lived in Palestine) and the Hellenists (Jews that lived abroad) that made it to be difficult for them to respond adequately to the needs of the poor especially widows. As a result, seven men were chosen (deacons) and presented to the apostles, they led hands on them. Here, they empowered the Christian community to choose and there was no rigging. They were able to resolve the conflicts because they understood that their destiny is beyond their togetherness, they are on a journey, homo viator!

     The second reading (1Pt. 2:4-9) reflects on the dignity and condition of the baptized. And as such considers us as “living stones”, that form new community, a “spiritual edifice”, founded on Christ the Corner stone, rejected by men, but chosen and precious to God. “Behold, I am laying a stone in Zion, a corner stone, chosen and precious, and whoever believes in it shall not be put to shame” (1Pt. 2:6). He is indeed our Ebenezer, our Stone of help (1Sam.7:12). Peter describes also the duty that emanates from this dignity “to offer spiritual sacrifices acceptable to God, through Jesus Christ”, and to “proclaim the wonderful works of God”. The title that Peter attributes to the Christian community and all the baptized: “royal dignity, holy priesthood, and chosen race”, are titles that reveal to man his participation in the priestly dignity and prophetic mission of Christ. With the exodus the Jewish people became a priestly people (Ex. 19:6), but now with the Resurrection of Christ, the believers in Him are the new priestly and prophetic people. We are called to declare the goodness of the God that has called us from darkness into his wonderful light. We need the living Corner stone in our journey for he is the Way, if we do not obey his words we will stumble and fall (v.8).

     Above all, at the end of our reflection I cannot but conclude with the words of Jesus at the beginning of today’s Gospel, for which other words are more beautiful, more consoling, more therapeutic, more healing and more powerful than the words of Jesus: “Do not let your hearts be troubled. You have faith in God; have faith also in me” (Jn.14:1). May we have our gaze fixed upon him and keep on renewing our faith and hope in Him, the Way, the Truth and the Life. Indeed, Jesus is the True Way to the Father and the True Way to Eternal Life. When we are lost, He is like the spiritual compass that puts us on the right track, He is our existential star that enlightens our Way to God and to Eternal Life. May He continue to be the True Way of Life for us! →When I am lost and need direction: Jesus is my WAY! →When I am lost to myself and confused: Jesus is my TRUTH! →When I am desperate and hopeless: Jesus is my LIFE!  Happy Sunday to you all!!!

(Fr. Vitus Chigozie, SC)

Jesus Our Good Shepherd In Good And Bad Times!

(Homily for the 4^th Sunday of Easter, Year A)

Vocation Sunday

     In today’s readings, Jesus speaks to us in different capacities, in the first and the second readings He spoke to us through St. Peter. But in the Gospel we listened to Jesus himself, who spoke to us in first person: “I am the good shepherd; I am the door.” The Gospel passage began with the phrase: “At that time, Jesus said”. That is so many years ago, to few persons with different mentality and problems from ours. But in the same Gospel we see the actuality of the words of Jesus, for immediately after that phrase he continued: “Truly, truly, I say to you…” therefore he is referring to us in the here and now, no longer only to few listeners so many years ago. He speaks to us as his present disciples. He said he came so that we will have life and have it abundantly. This is the consoling message of today’s gospel. He speaks to us, He is here with us for our fullness of life.

     Jesus as the Door of the Sheepfold is a metaphor that synthesizes the message of today. In the Gospel He says of himself: “Truly, truly, I say to you, I am the door of the sheepfold” (Jn. 10:7). St. Peter in the first reading exhorts his listeners: “Repent and let each one of you be baptized in the name of Jesus Christ, for sins to be forgiven” (Acts 2:38). Repentance and baptism no doubt are the door through which we come to experience life in Christ and enter into the Christian community (cf. CCC 1213-1214). In the second reading, Peter writes to the Christian community of Asia Minor reminding them: “you had gone astray like sheep, but now you have returned to the Shepherd and Guardian of your souls” (1Pt. 2:25). This image epitomizes the life, mission and work of Jesus. It exemplifies the features of his authority and leadership. However, in today’s Gospel Jesus lays emphasis more on the image of “door”, the door through which we go in and out to find pasture. The episode of the Gospel is the fulfillment and realization of the prophecy of Ezekiel thus: “As I live, I swear it, declares the Lord Yahweh, since my flock has been pillaged and for lack of a shepherd is now the prey of every wild animal. For the Lord Yahweh says this: Look, I myself shall take care of my flock and look after it. As a shepherd looks after his flock when he is with his scattered sheep, so shall I look after my sheep” (Ez. 34: 8.11-12). However, it behooves us to affirm that the Good Shepherd is not only a model for the clergy and the religious; He is the model for us all in all our tasks.

     Reflecting upon today’s Gospel passage (Jn. 10:1-10), the tenth chapter of the fourth Gospel, we may well affirm that St. John used different images which tend to explain the reality of the Christian community, of the Church and her head: sheepfold, door, shepherd etc. The allegory of the sheepfold is a representation of the community of the faithful in Christ. Jesus is the door of the sheepfold, the Shepherd, as opposed to the mercenary, the Pharisees (cf. Jn. 9:13), or false doctors and prophets. The Gospel passage is made of two parables, the first (vv.1-3a) pictures a sheepfold into which two parties seek to enter, a thief and the Shepherd himself; while the second (vv.3b-5) depicts the relationship that exists between the sheep and the Shepherd and the stranger. The Johannine Christ identified himself with the Door and the Shepherd. However, the identifications of Jesus as Door and Shepherd point to the fact that the risen Christ is He who nourishes his people through his word and sacraments, and gives them abundant life. Jesus is the Good Shepherd that shows concern and mercy to the dejected crowd, and this is the distinguishing mark of the Good Shepherd in the Gospels of Mathew and Mark, “And when he saw the crowds he felt sorry for them because they were harassed and dejected, like sheep without a shepherd (Mt. 9:36); “so as he stepped ashore he saw a large crowd; and he took pity on them because they were like sheep without a shepherd” (Mk. 6:34).

      In this Gospel passage, we see a detailed presentation of Jesus as the Good Shepherd. Jesus himself explains the intimate relationship that exists between the sheep and the Shepherd. In the subsequent verses, he talks about a mutual knowledge that co-exists between the Shepherd and the sheep: “I know my sheep and my sheep know me” (v.14). Not just a mutual knowledge but also a personified knowledge: “the sheep hear his voice, one by one he calls his own sheep and leads them out” (v.3). He knows his sheep individually and calls each one by name. It is indeed a personified knowledge that reveals the level of love and care that He has towards his sheep. Every one of his sheep is unique and irreplaceable because each has its name (identity). As such, it is not a relationship where one is active, and the other is passive, not a subject-object relationship, but in the vocabulary of Martin Buber an “I-Thou” relationship. That is the type of relationship that should co-exist between the Shepherd and the sheep; else the sheep may listen and follow pseudo-shepherds.

      We would like to focus our attention a little on those Jesus defined as “thief” and “stranger” in the Gospel passage. Indeed, Jesus thought of the false prophets of his time who pretended to be God’s sent and deliverers of the people, when in actual fact they were not. In our own time, these strangers who do not enter through the door, but break into the fold, those who steal sheep and kill them are fanatic visionaries or cunning profiteers, who speculate on people’s good faith and ingenuity. Jesus told us that by their fruits we shall know them (Mt. 7:16), and their most common fruits are prosperity gospel, empty promises and religious bigotry. On the other hand, the immense spiritual damage of those who let themselves be convinced by these self-acclaimed Messiahs, is that the lose Jesus Christ and the abundant life He gives.

     Jesus is not only the Good Shepherd, but also the Door to the sheepfold (sheep-shelter). Jesus presents himself as the Door (v. 9). He is the Door through which we have access to life. He promises that those who go in and out (through Him) will find pasture, that is, they will lack nothing. Here “in and out” entails that through Jesus we gain access to ourselves and to God. Jesus is the Door to the rediscovery of true humanity and the Door towards God. The Door is the place through which the sheep go out of the sheepfold for good pasturing. What are these good pastures for the Christian community? Word of God, Sacraments and good examples of the brothers in the faith. The access Door is Jesus Christ, the Word of God and the Authentic “Exegete” of the Father. Door of the sheepfold is an instrument of protection and defense for the sheep inside and outside.     

     Jesus presents himself as one who enters through the door, and not through the fence as thieves and brigands do, who come only to steal, to kill and to destroy (v.10a). There are three important facts we need to grapple here: ●First, Jesus is the True Shepherd that walks with his sheep, He indicates the way, and gives signal of a danger. ●Second, Jesus is the door through which souls can go in and out freely, to have full freedom. There is freedom for the sheep, because they find refuge and security, and they can go in and out for the real pastures of truth, love, grace and life. Little wonder Jesus affirms “I have come so that they may have life and have it to the full” (v.10b). And “life” in the parlance of John is interconnected with divine and earthly life, fullness and meaningful life that has already started here on earth. Jesus is the Guarantor of our fullness of life. ●Third, the affirmation of Jesus about himself “I am the Door” has to do with all who wants to gain eternal life, but essentially to those who want to be sure and legitimate guides of souls. Jesus is the door through which they have to pass, true and legitimate pastors must be called by Him, “You did not choose me, but I chose you” (Jn.15:16). They are sent by him, “as the Father sent me, so I send you” (Jn. 20:21); and they are carriers of the message: “go and preach the gospel to the whole world” (Mk. 16:15). And the basic characteristics of those called and sent to be heralds and continuators of the mission of the Good Shepherd should be that of readiness to give one’s life for souls, as Jesus did.

          Still on the image of the Door, the Door is a place through which we enter into the sheepfold, in the community of faith. This Door is Jesus Christ, died and risen, who through the covenant of his Blood has constituted a new sheepfold. A Christian passes through the door of salvation to the new community of faith by means of baptism. Whoever that desires to enter to the sheepfold, to belong to the church, without passing through the Door, which is Christ is “a thief and a bandit” (Jn.10:1). We cannot separate our faith in Christ from our belonging to the church. As such, the popular slogan “Christ, Yes, Church, No” is totally inconceivable (cf. Benedict XVI reflection presented March 15, 2006). For according to the Pope “this individualistically chosen Jesus is an imaginary Jesus…We cannot have Jesus without the reality he created and in which he communicates himself”. In the fourth Gospel particularly, we cannot dissociate ecclesiology from Christology (that is the Church and Christ), therein we have a Christocentric ecclesiology.

          The Easter Event is indeed, a perfect demonstration of the Good Shepherd who gives his life for his sheep. His death, descent into hell and Resurrection exemplify really that He is the Door, the Door to the Father and to Eternal life; the Guarantor of safety and divine coverage. We can see the marks of the Good Shepherd in his readiness to give his life for his sheep. His cross is an insuperable obstacle for the wolves that come and that will come to harm his flock. Indeed, the responsorial Psalm (Ps.23) presents well the relationship between the sheep and the Shepherd. And it is in conformation to the affirmation of the Good Shepherd at the end of the Gospel: “I have come so that you will have life and have it to the full” (Jn. 10:10). But existentially speaking, sometimes we may question about this promise of fullness of life, for there are many things that rub us of it. However, his affirmation will be reconfirmed in his words: “I am the way, the truth and the life” (Jn. 14:6). Let us therefore invoke Our Good Shepherd for the fullness of life he has given us is being threatened by so many actors and factors today, ranging from brigands, pseudo-shepherds to suffering, hunger and sickness of all sorts.

          The first reading (Acts 2:14a.36-41) presents the tail end of Peter’s kerygmatic sermon on the day of Pentecost and it indicated as well the reaction of his listeners. Peter stood up and spoke with a loud voice thus: “Let all the house of Israel know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified” (Acts 2:36). And upon hearing these penetrating words of Peter his listeners “were cut to the heart” (v.37a). They were touched and moved. They recognized the need of and for transformation in their life, and they asked Peter “What are we to do brothers?” (v.37b). This indeed, is a moral-existential question. And Peter responded them thus: “You must repent…and every one of you must be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the Holy Spirit” (v.38). Peter explained to the Jewish crowd that are not yet believers the meaning of the death of Christ, and thus he instilled in them the desire of faith and conversion. The fisherman of Galilee made his first experience as a fisher of men: “That very day about three thousand were added to their number” (v.41).

          Therefore, the answer to their question is: Repent and be baptized. We must have heard so many times the word of God and the different sermons, but do they cut us in the heart? Are we really touched and moved by his word? Do we recognize the need for transformation, for a change, for renewal? Or everything remains the same. The fruit of hearing or listening to the word of God is repentance, is this true for us? For the prophecy of Isaiah says, “so it is with the word that goes from my mouth: it will not return to me unfulfilled or before having carried out my good pleasure and having achieved what it was sent to do (Is. 55:11). The preaching of Peter can be summed up in a Christological formula: God made this Jesus whom you crucified to be Lord and Christ. Meanwhile, these two Christological titles are functional, for from the Resurrection onwards the risen One, the exalted Christ exercises the functions of Messiah and Kyrios. Interesting, in responding to his listeners, Peter recommended repentance and baptism, and the theme of Baptism brings us once again to the theme of the Door, for Baptism is the sacrament through which converts are brought into the sphere of Christ salvation and into his Body (the Church). Through the exalted Christ, God exercises his Lordship, which includes shepherding, that is nourishing and defending his people (his sheep).

          In the second reading (1Pt.2:20b-25) we are called to welcome the invitation of Peter, his exhortation to bear sufferings with patience. Here, St. Peter was addressing converted slaves, but this is valid for us today as well. The reading ends with the words: “By his wounds you have been healed. For you were straying like sheep, but have now returned to the Shepherd and Guardian of your souls” (1Pt. 2:25). Thus, bringing us once again to the central theme of today. And the vital question is: How did we return to the Shepherd? The same text tells us: “He himself bore our sins in his body on the tree” (1Pt. 2:24), tree here represents the Cross with reference to the book of Deuteronomy (21:23). St. Peter speaks of Christ’s passion not merely as an example of patience, but he expounds its redemptive dimension: “He bore our sins in his body.” This indeed, is the mark of the Good Shepherd. Jesus is therefore the Good and the True Shepherd: ●For he gave his life for his sheep. ●He won victory over death through his resurrection. ●He was constituted by God: only Lord and Savior. It is still Apostle Peter who speaks, but here he speaks to a Christian community, that is to believers who for some time have been in the Church. To them he does not demand only faith in Christ, but also the imitation of Christ: “Christ suffered for you and left an example for you to follow in his steps” (v.21).So the pertinent question we have to ask ourselves is this: In the different sectors and spheres of life we are called to work or to serve, do we render our services like the Good Shepherd?

     Today as we contemplate Jesus the Good and True Shepherd, Pope Paul VI years back declared the fourth Sunday of Easter a Day of prayer for Vocations. Christ himself said to his followers, “Pray therefore the Lord of the harvest to send out laborers into his harvest” (Mt 9:38). We must pray insistently for vocations, but equally for the perseverance of those who have answered and are answering the call, for their sanctification and fruitfulness in their endeavors. We pray for the enabling grace to listen to the voice of Jesus who speaks to us in different ways. We cannot but remember that priests and religious are like watchmen who open and close the door for the sheep. And we pray that Jesus the Good and True Shepherd may continue to raise up shepherds after his own heart in the Church. We earnestly pray asking Our Good Shepherd in good and in bad time to come and rescue us from all that do not allow us to savour the fullness of life he promised us. Our True and Good Shepherd, make our life to be full again: meaningful and hopeful! Amen!! Happy Sunday to you all!!!

(Fr. Vitus Chigozie, SC)