The Divine Maternity of Mary And New Year Blessings!

(Reflection brevis on the Solemnity of Mary Mother of God)

          We are at the threshold of the New Year (2018), and it is frankly motivating beginning the year by confessing the Sovereignty of God and the Motherhood of the Blessed Virgin Mary. We celebrate today the Solemnity of Mary, the Mother of God, and a perusal into the readings of this day suggests two sentences that situate us well into the context of today’s feast: ●One, in the epistle, “God sent forth his Son… born of a woman”. ●Two, in the gospel, “Mary kept all these things and pondered them in her heart”. Though this sentence is not in direct connection with the title: “Mother of God”, but it presents Mary as a model of faith. Therefore, the solemnity of Mary Mother of God not only reminds us of Mary’s divine Maternity, but also it brings to our consideration the admiration and the imitation of Mary as a model of faith.

         The first reading (Num. 6:22-27) presents the Aaronic blessing and this is really a particularity of the Old Testament anticipation of the Church’s faith in the Trinity, the threefold “Holy” (cf. Is. 6). In this passage we see the threefold blessing with which to begin this New Year: ►The Lord bless you and keep you. ►The Lord let his face shine upon you, and be gracious to you. ►The Lord look upon you kindly and give you peace. And the three times repetition of “the Lord” points to the divine sovereignty. Indeed, this threefold blessing is crowned with God’s intention to bless his people, for in the last verse we read, “They will call down my name…and I will bless them”. As a matter of fact, in biblical terms, “name” is very important, especially when it has to do with the name of God, which the Jews considered unpronounceable. The name in general indicates the whole person, in toto. Thus, with reference to God, the name of God is associated with his being. As such, to bless in the name of God, entails invoking upon the people all that God is and all that He has done and does for his people. Even the responsorial psalm took up again the theme of God’s blessing on Israel and on us today: “O God be gracious and bless us” (Ps. 67:2a).

          The epistle (Gal. 4:4-7) from St. Paul’s letter to the Galatians, talks about the purpose why God sent his Son, that is, “to redeem those who were under the law”. Therein, we notice the latent stress on being “born of a woman”, which denotes that his origin is not only from “above”, but also from “below” (He took flesh from the Blessed Virgin Mary). It equally alludes to the maternity of this “woman”, the Mother of God. Thus, situating us well into the context of today’s solemnity.

          Furthermore, still on the purpose for the coming of the Son, we deem it fit to underscore that it is not merely an event of the past, rather it is an event with direct existential importance for us today. The liberation of man from the bondage of the law, made possible by the coming of the Son of God, too, is a wonderful and wondrous blessing! The Son of God became man so that we may become sons and daughters of God. And this becoming, is a process, and not a momentary conquest, for it requires us to live everyday like sons and daughters of God. Thus, “agitur seguitur esse” (i.e. our actions have to correspond with our being, our filial status in God.

          The gospel reading (Lk. 2:16-21) of today summarily highlights the two important historical events in the life of Jesus: the circumcision and the naming of Jesus. However, when we go back to the preceding verse to the gospel text of toady, where the shepherds say to one another, “let’s go to Bethlehem and see this event which the Lord has made known to us” (Lk.2:16), and in verse 20 the evangelist says: “the shepherds went back glorifying and praising God for all they had heard and seen, just as they had been told”.

         The angel announced to the shepherds “A savior has been born for you, who is the Messiah, the Lord”. Even though the sovereignty of the Messiah is not readily seen in the Child, rather all seem to give evidence to his submission to the law of the people, as in the second reading. Indeed, the truth remains that the Son of God, becoming a baby in the womb of the Blessed Mother Mary, and being born in Bethlehem of Judah, manifests his sovereignty in a most humble manner.

          Above all else however, in the first reading the word of God says “so shall they put my name upon the sons of Israel, and I will bless them” (Num. 6:27) and in the gospel we are presented with the naming of the Child of Bethlehem, who was named JESUS, a name which means Yahweh saves. Be that as it may, beginning the New Year with this double invocation of God’s name and the name of Jesus surely paves way for innumerable blessings and favor. Indeed, the Lord who has wrought wonders in the history of the chosen people, will continue to do it even in our own time and in our life.

And may our Blessed Mother Mary, the Theotokos, the Mother of God continue to accompany us in our earthly sojourn!

May she (Mary) who is an embodiment of God’s blessings attract God’s blessings to us!

May we all be assured of her intercession this New Year and beyond!!!

(Fr. Vitus M.C. Unegbu)

At The School Of The Holy Family’s Faithfulness!

(Homily for the Feast of the Holy Family, Yr. B)

          There is no gainsaying the fact that Christmas is a family time. For it is a time of re-union of families for the celebration of the Birth of Christ. It is fitting therefore, that during this family time yearly we reflect on the Holy Family of Nazareth: Jesus, Mary and Joseph. We call it “the Holy Family” because it is the most holy of Families: Mary was immaculately conceived and was sinless, Joseph was her chaste spouse, and Jesus was the Son of God. Not only that, but also because they were faithful to God and to each other. Today we celebrate the feast of the Holy Family, and indeed the event of Christmas in se is a feast of God’s entrance to the human family. In his project of salvation of mankind God thought it wise to begin the decisive phase from and within the context of family. Thus, he sent his Son to be a member of the family of Joseph and Mary. A closer glance at the readings of toady readily suggests that the pivot around which revolves the message of this day is faithfulness, family faithfulness, expressed in the dynamics of love and togetherness. And that is what other families are called to appropriate.

          The first reading (Gen. 15:1-6; 21:1-3) presents the encounter between Abram and the Lord in a vision. Therein, the Lord invited Abram: “Fear not, Abram, I am your shield; your reward shall be very great”. But in turn, in this seemingly dialogue Abram asked God what He will give him, and thus reminded God of his childlessness. Even upon the Lord’s invitation to him not to fear, Abram rather expressed his fears to the Lord, for he has no offspring as heir. He fears that Eliezer of Damascus will be his heir. But God assured him, that Eliezer will not be his heir. Afterwards, we see what I would like to call the central point of this passage that is when God invited Abram: “Look towards heaven, and number the stars, if you are able to number them…So shall your descendants be”. At this point, God reminded Abram that he is the Creator, he is that great Designer. Little wonder, He invited him at the beginning to fear not. The reference to the heavens and the stars is a reminder to Abram that he who created all these, is able to give you offspring any time, and He actually did. And even without, seeing this realized, Abram believed God, he believed in what God can do. Indeed, “he believed the Lord; and he reckoned it to him as righteousness”. Above all, God really fulfilled his words for Sarah conceived and bore Abram a son at old age. In this passage therefore, one thing that stands out is the faithfulness of Abram.

          This passage of the gospel (Lk. 2:22-40) throws light on the growth and maturity of Jesus, and the fact that he was filled and endowed with wisdom. Here we see that wonderful scene of the encounter between Jesus and Simeon, “the Nunc Dimitis”, and secondly the encounter with Anna. However, our interest today is not going to be focused more on the encounters between Jesus and Simeon, Jesus and Anna, rather on the growth and development of the Child of Bethlehem (Jesus) within the ambience of the Holy family. Be that as it may, we are going to make three considerations:

►First points to the fact that Jesus is fully human, thus, he has to grow physically, mentally and spiritually. Though we call him perfect man, this does not allude to a complete maturity from the outset, humanly speaking. Instead, Christ is perfect man in line with the perfection that comes from each stage of the human development and growth, he passed through.

►Second points to the fact that this human development and growth to maturity, contextually took place within the ambience of a human family. Even though, nothing much was recorded about Jesus’ life in the Holy Family, in exception of the time they visited the temple when Jesus was twelve. Biblically, there is a sort of silence about the life of Jesus in the Holy Family. In all, the Holy Family remains the divine context where Jesus was prepared for his saving mission. And also because the Holy Family despite all odds remains the paradigm for all Christian family life. Likewise, the Christian family should be a context divinely set out for the physical and spiritual growth of every Christian child.

►Third, this passage presents Jesus in the context of a prophetic succession. For He (Jesus) is the Last and the Greatest of the prophets. Not only that, but he transcends them all, because he is the eschatological prophet.

          As we celebrate the feast of the Holy Family, it is the church’s intention to present the Holy Family as the pattern of Christian family life. Though the readings we have today gave different indications on how to realize it. Above all, the Gospel periscope from Luke presents the Family in general as a place of development and growth to physical, mental and spiritual maturity. Even though existentially speaking, the situation and conditions that the Holy Family lived were somewhat uncommon. It is a family sui generis! The Holy Family was not a smooth and problem free family, rather it was a family with her numerous problems, misunderstandings and internal conflicts, yet they remained faithful to each other. That is why it could be suggested as a paradigm to our Christian families. The Holy Family was a family with special grace but yet a family with trials. The Holy Family is the model for families because despite their many trials, the family remained faithful and united

          If we cursorily look back, we cannot but remember how Mary conceived through the Holy Spirit (Lk.1:35), without the knowledge of Joseph; how Joseph decided to pack her belongings and ready to drop her (Mt. 1:18-19), before the angel came and changed his mind (Mt. 1:20). What about their troubles, trials and insecurity in Bethlehem (Lk. 2:8b; Mt. 2:13-14), all those angels (Lk. 2:9.10), the shepherds (Lk.2:8), the wise men (Mt. 2) with their stories that even Mary didn’t understand? The gospel passage of today, indicated how poor they were, to the extent that they were not able, to sacrifice the normal offering of a Lamb at the occasion of the circumcision of their Son, rather they presented the gifts of the poor: a pair of turtledoves or two young pigeons (Lk.2:24; cf. Lev. 12:6-8).

          Besides, we heard the rather unhappy prophecy of Simeon, that a sword will pierce the heart of the Mother (Lk. 2:35). We cannot but remember their flight to Egypt in the middle of the night (Mt. 2:14), with the cries of the murdered children in Bethlehem everywhere. We recall how He (Jesus) ran away from them, and how they had to search for him for three days, before he was found in the temple (Lk. 2:45-46). Remember what the mother told him: “My child, why have you done this to us?” and his seemingly unhappy reply: “why were you looking for me? Did you not know that I must be in my Father’s house?” (Lk. 2:48.49). Behold, these difficulties did not stop, even as He grew up, for we still recall that episode when they heard about his preaching and miracles, how Mary and some members of the family got scared, they went after him, to get him back home, thinking that he had lost his mind (Mk. 3:21). We cannot but remember the marriage event at Cana (Jn. 2), they didn’t seem to have understood each other (Jesus and Mary).

          Indeed, the Holy family was not an easy Family, not even a very normal family, but they excelled in one thing, and that is where we have to take them as model and paradigm for Christian families; and that is the fact that despite all these odds, they remained faithful to each other. The faithfulness of Joseph to Mary, even though not being the father of the child. The faithfulness of Mary to Jesus, when she heard about his arrest and condemnation, she went to Jerusalem to be with him, she stood by him till death. Mary indeed is faithful like a rock. And Jesus in turn remained faithful to the Mother even at the point of death, for some of his last words were for Mary: “Mother, behold your Son. Son, behold your mother” (Jn.19:26-27). We are called therefore, as families, little churches to appropriate the virtues of the Holy Family, especially that of faithfulness. We are called to be faithful like them!!!

          The second reading (Heb. 11:8.11-12.17-19) from the letter to the Hebrews took up once again the theme of Abraham’s faithfulness. Interestingly, the faithfulness of this couple was brought to the fore. One, Abraham who obeyed God’s word and invitation to go out to a place he does not know, his unshakeable faith in God when he readily offered Isaac, the Child of the promise. Two, Sarah who conceived by and through faith, even when she has passed the age. Their faithfulness to God hinges on the omnipotence of God and undoubtedly on Abraham’s believe that God can raise men even from dead (Heb. 11:19). And of course on the words of the psalmist that “the Lord remembers his covenant forever” (Ps.105:8).

          Behold, three points stand out today:

●The feast of the Holy family as a reminder to emulate their faithfulness to God and to each other. ●And the entrance of Jesus to the human Family, for Jesus is one of us and one with us today. The feast of the Holy Family reminds us of the importance of welcoming Him as a member of our families, or even better as the center of our family, as he was in the Holy family. ●As we have seen, the Holy Family was battered by many trials, but what kept the Holy Family together during these trials is love for each and God. One of the greatest challenges facing families today, is that there is no enough time to be together.

Oratio: As we celebrate the feast of the Holy Family today, we pray that our human families torn apart by the presages of hatred and violence may imbibe the virtues of love, togetherness and faithfulness that distinguished the Holy Family. Amen!!!

(Fr. Vitus M. C. Unegbu)

We Have Come To Adore Him!

(Reflection for Christmas Day)

          Today, with great joy and solemnity we celebrate Christmas - the feast of God's magnanimous and unconditional love, the feast of God's Self-gift to mankind. Christmas is ‘God's gift laid in human hands’. A real Gift wrapped in swaddling clothes (Lk. 2:12). One may ask why this yearly celebration for a Child that was born more than 2000 years ago, but it is only with and through the eyes of faith that one can understand why this Child is perenially adorable. Christmas is not an event of the past, but more importantly, it is also an event of today and each day. Only the Word of God, welcomed simply in our hearts can reveal to us the mystery surrounding this Child of Bethlehem, and indeed, the Word of God throws more light to the mystery of the grotto of Bethlehem.

          In the First reading (Is. 52, 7-10): the prophet announced the universality of God’s salvation. Behold, “all the ends of the earth shall see the salvation of our God”. “How beautiful on the mountains are the feet of him who brings good tidings. What is this good tiding? Jesus is the good tiding. And what is the good tiding all about? Is a tiding of peace, of good, of salvation. The prophet says to Zion and to us today “your God reigns”. The Lord has comforted his people Isaiah says, because he sent his only Son, the Saviour. Even the psalmist joins in this universal exultation “All the ends of the earth have seen the salvation of our God” (Ps. 98:3).

          In the Second reading (Heb. 1.1-6), the sacred author writes vehemently about the manifestation of God to men, not through Kings or prophets, but now through His Son. And that is the greatest novelty of the mystery of Incarnation. Jesus is the definitive Word of the Father, the supreme revelation of the Father. The writer of the letter to the Hebrew presents Jesus as the highest revelation and definitive Word of the Father (Okwu ekwuru ihe agbañwo). In the words of the writer, “In the olden days God spoke to our fathers in various ways through the prophets, but in these last days he has spoken to us through his Son”. He says that the dignity of Jesus is more than the angels, because no angel was given a name that he was given, which name? “Wonderful counsellor, Mighty God Everlasting Father (A child and a Father), Prince of peace” (Is. 9:5), Jesus, Emmanuel. Therefore, all the angels adore Him, and if the angels of God adore Him, what of we humans. Let us join our voices together and shout “we have come to adore Him”. Behold, this passage of the letter to the Hebrew reaffirms the Pauline expression: “He is the image of the unseen God, the first-born of all creation, for in him were created all things in heaven and on earth: everything visible and everything invisible, thrones, ruling forces, sovereignties, powers- all things were created through him and for him. He exists before all things and in him all things hold together” (Col. 1:15-17).

          The Gospel (Jn. 1, 1-18) of today exhumes once again the pre-eminence and pre-existence of the Word of God, for, “in the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God”. St. John’s starts with the beginning because Jesus is the eternal Word of the Father, the Word that was used in the creation (Genesis), all was made through him, “ihe nile di adi siri n’aya diri”. Be that as it may, the self-revelation (Word, Logos) did not begin with the Incarnation event, rather with creation (cf. Heb. 1:1-14). St. John in his gospel gives us a wonderful explanation of the Incarnation (Kai o Logos sarx ergheneto). The Word of God took flesh and became one of us and one with us. Not only that he took the human flesh, but he dwells within and with us. Little wonder, St. Paul affirmed “in him we move, in him we live in him we have our being” (Acts17:28).

           However, though he dwells in and within us, He remains the Eternal Word of the Eternal Father. John affirms that He is eternal like the Father. He is the true Light that enlightens all men. He is the fullness of grace from whom all draw grace. He has power to make children of God all those that welcome Him. John tells us the type of reception the Word of God received: “He went to His own they did not welcome Him, but to all who welcome Him He gives power to become children of God” (Jn. 1:14). Behold, wherever the Son is received, man is restored to divine sonship. But unfortunately till today, in so many ways, God continues to suffer rejection in the hands of men, in our societies and in our world.       Christmas asks all of us a tough question. If Jesus were to come today, can we make a place for him in our home and heart? As a matter of fact, he is already there standing and knocking at the door (Rev 3:20). As Joseph and Mary did, we are invited to welcome Him. Christmas is an event of God knocking at our door. If you hear his voice and open he will also open for you when you knock.

       St. John says that “in him was life, the life was the light of all men”. He further expressed that, “Light shines in darkness, but darkness hasn’t overcome it” and I may add, and it will never overcome it. Irrespective of the fact that evil still persists in the world today, all kinds of atrocities and unimaginable crimes, yet the fact still remains: “Light shines in darkness, but darkness hasn’t overcome it”. JESUS is our light, allow him to enlighten your life. He will continue to shine, His light will continue to beam. With this consciousness we join our voices together to that of St. Augustine in saying “Oh man wake up, it was for you that God was made man”.

          In all, as emanating from the gospel passage of St. John’s prologue, the event of today brings three important factors to our consideration:

►Christmas is an event of light: The Readings resonate the theme of light, and the Baby in the manger is the Light of the world.

►Christmas is an event of love: John in his Gospel says, “For God so loved the world that he gave his only Son, so that whoever believes in him, will not perish, but will have eternal life” (Jn. 3:16). 

►Christmas is God's self-gift! The real message of Christmas is that Jesus is a gift to the world. “You will see a sign: a child wrapped in swaddling clothes” (Lk 2:12).

          Brethren, let us assume the sensibility of the wise men, “we have come to adore Him” (Mt. 2:2). And really we too have come to adore Him. May we all join in this perenial adoration of the Child of Bethlehem, and as we solemnly adore and celebrate Him today, we joyfully acclaim “TODAY IS BORN OUR SAVIOR - CHRIST THE LORD”.

Come let us adore Him!

Come let us adore the Child of Bethlehem!

Come let us adore the Savior!

Come let us adore this Child who is equally a Father!

Come let us adore the Emmanuel!

Come! Come!! Come!!!

Wishing you all a grace-filled celebration of Christmas!!!

(Fr. Vitus M.C. Unegbu)

Unto Us A Son Is Given!

(Reflection for Christmas Vigil)

           This night is indeed, a night of great joy, peace and light for the God in our midst. The story of the birth of Jesus, each time we hear or listen to it fills our hearts with profound joy and gladness, it is ever new and fresh in its impact in the human heart. It’s really a message of great joy (Lk.2:10). We have come to the end of the season of Advent and the period of expectation and of patient waiting. This is the time to celebrate the Messiah in our midst, the feast of Christmas. This is the most important event in the history of mankind, an event when God became one of us, when God takes the human form in the person of Jesus Christ. Today, Jesus wants to be reborn in our lives. Do we have a place for him in our hearts?

          In the first reading (Is. 9:2-7) prophet Isaiah announces this day as a day of great light, he started with the consoling words: “The people who walked in darkness have seen a great light; upon those who dwelt in the land of gloom a light has shone. You have multiplied the nation, you have increased their joy”. The people of Israel waited long in suffering and hardship for the coming of the Messiah, they kept on waiting for a new era. Behold, Isaiah’s message is for them the fulfilment of God’s promise, in and through the New Born Baby: “For unto us a son is born, to us a son is given, his name will be wonderful counsellor, Mighty God, Everlasting Father, Prince of peace”. His reign will have no end. The title of Everlasting Father attributed to this New Born Baby delineates His future and Mission (a child and a Father). This new born king is hailed with many honorific titles. He was even called “Mighty God”, this bold ascription of divinity is uncommon in the Old Testament (cf. Ps.45:7), and however, biblically it points to the sovereignty of Yahweh. This title is indeed to be comprehended in the sense of Deus pro nobis (second person of the Trinity) and not in the sense of Deus in se (first person of the Trinity).

          This night we heard once again the gospel narrative of St. Luke (Lk. 2:1-14), he recounts the birth of our Savior Jesus Christ in a rather detailed and fascinating manner. And because of the vitality of that narrative we have listened to it with emotion and passion. Luke places it against the background of the reign of Roman Emperor Caesar Augustus and he also mentions a census in Palestine issued by him at the time when Jesus was born (this serves to tell us that the birth of Jesus is not a fiction or a fairy tale). They went from Nazareth to Bethlehem, in fulfilment of the prophecy that the promised heir of David will be born there. It is generally accepted that Jesus was born in 4 B.C. 

          What marvels me is not the song of the angels nor the run of the shepherds, but the situation of the manger, where He was born. Not only in a den of animals, He was born in a manger (there was not even space to stay where the animals stay, but they found a place for Him where animals eat): this symbolizes the sacrificial meal that Jesus becomes, He is a real GIFT. Let us put into consideration a number of particularities emanating from this Gospel passage:

• We see Mary and Joseph that went for census and Jesus that is born in a manger, of all places! Mary and Joseph did not find a place in the Inns, this indeed demonstrates the insensibility of man. Even till today does he find a home in our homes, in our hearts, in our society?
• We capture Mary that wraps Him in a swaddling clothe and the Angel of the Lord that brings the great proclamation. The Angel announces to the shepherds: “Be not afraid; for behold, I bring you good news of great joy…for to you is born this day in the city of David a Saviour, who is Christ the Lord”. We see the pastors that ran towards the manger to see the New Born Baby. Here we see that the news of the birth of Jesus was first announced to the shepherds (who were considered as sinners). Interestingly, the angels announced to the pastors of the birth of a Savior and also indicated to them how to recognize him: “this will be for you a sign: you will see a child wrapped in clothes”.
• And equally the Angels in the grotto singing: “glory to God in the highest and peace to men with whom he is pleased”.

         Luke’s narration is fascinating, touching and soul southing. It is neither a legend nor a fairy tale, without historical foundation. The details, and some geographical precisions are indications that it is a historical fact, even though there may be some elements of a popular tradition, the issue is that a real fact has happened. To confirm this, John in his first letter affirms vigorously: “something which has existed since the beginning, which we have heard, which we have seen with our own eyes, which we have watched and touched with our hands, the Word of life-this is our theme” (1Jn. 1:1), and in verse 4 he says “we are writing this to you so that our joy will be complete” (v.4). And St. Peter in the bid to respond to sceptics  and unbelievers writes: “when we told you about the power and the coming of our Lord Jesus Christ, we were not slavishly repeating cleverly invented myths; no, we had seen his majesty with our own eyes” (2Pt. 1:16), here Peter lays credence on the realism of the Incarnation. Again, with a more concrete and incisive expression St. Paul says: “when the fullness of time came, God sent his Son born of a woman” (Gal. 4:4).

          Let us confront ourselves today with this question: “why did Jesus choose to be born in that condition? St. Anselm would ask: “Cur Deus Homo?” (why did God become man?). In the words of St. Augustine “O man wake up, it was for you that God was made man”. God became man to show us the intensity and density of God’s love, “For God so loved the world that he gave his only begotten son…” (Jn.3:16).

          Be that at it may, Jesus therefore, is not a legend, a myth or a fantasy of human invention, rather He is a historical personage that was born in Bethlehem. The Child that was born in Bethlehem is truly the King-Messiah, the Promised Messiah, the Prince of peace (Is. 9:5b). For St. Paul “In Him dwells the fullness of divinity” (Col.2:9).

          Substantially, what does the birth of Jesus reveal to us:

• It reveals the dignity of the human person, for if the Son of God became man to save man, it means that in the eyes of God the dignity of man has an inestimable value.
• It reveals that each person is called to a communion of life and of love with God, for the Son of God assumed the human nature to enrich us of his divinity. In fact, as St. John rightly puts it “To those who accept Him he gives power to become children of God” (Jn. 1:12), therefore to share in his divinity.
• The birth of Jesus equally is an indication that we are in a journey towards a precise goal. As St. Paul tells us in the second reading: “we are waiting in hope for the blessing which will come with the appearing of the glory of our great God and Saviour Jesus Christ” (Tt. 2:13).

          In the second reading (Titus 2:11-14), St. Paul in his letter to Titus proclaims that the grace of God has appeared for the salvation of all men. The grace appeared to redeem us from our iniquity. This tells us the Father’s purpose for sending his Son (redemption of the world). The child that is born and given to us is our Redeemer (little wonder he was called child and father by Isaiah). Jesus gave himself to redeem us. The author of this letter carried the Advent theme into Christmas, for the reading speaks about the first (v.11) and the second (v.13) comings of Christ. As a matter of fact, the first coming is an anticipation of the second coming, little wonder it is celebrated at midnight, for according to the New Testament imagery, the second coming will take place at midnight (cf.Mt.25:6).

          Above all else, however, it is quite unfortunate that we are celebrating the birth of the Savior, not in a type of world described by Isaiah in the first reading, a pacific world, where men live in harmony and love as brothers, where justice reigns. Instead, our world is divided by hatred, war, violence and injustice; and in this situation the dignity of man raised by Christ is thrown to the mud, in our world where human beings are killing their fellows (cf. Gn. 4, 1-16: Cain and Abel), where is the reign of love and of peace that the new born Baby brings? It is only when humanity welcomes this Child that our joy will be complete (cf. 1Jn. 1:4). As a matter of fact, he is already here standing and knocking at the door (Rev 3:20). Christmas is an event of God knocking at our door. If you hear his voice and open he will also open for you when you knock. Is welcoming Jesus in our hearts (Maka Jisos bata ihe di egwu g’eme). The real message of Xmas is that Jesus is a GIFT to the world. “You will see a sign: a child wrapped in swaddling clothes” Lk 2,12. Jesus is the centre of human history, from his birth the human history was divided into two: Before and After Christ. May we make him the centre of our life. Christmas isn't only an event of the past, but more importantly - it is also an event of today and of each day, and as we solemnly celebrate it today, we joyfully acclaim “TODAY IS BORN OUR SAVIOR - CHRIST THE LORD”. Christmas is really an event:

An event of love!         

An event of joy!             

An event of peace!

An event of God’s presence (Emmanuel)!           

A feast of gift!

Merry Christmas to You all, Brethren and Friends!!!

(Rev. Fr. Vitus Unegbu)

Making Space For The Savior!

(Homily for the 4^th Sunday of Advent Yr. B)

          Today we enter the fourth and last week (or better the last day) of Advent, and as we draw closer to the event of Christ, the Advent lessons as replicated in the readings take us more than ever, to the brink of the mystery of Incarnation. The Old Testament prophecies about the Messiah, which culminate in the figure of John the Baptist, find their fulfilment in the event of Christ. A careful observation along our Advent journey reveals that there is a move from John the Baptist’s mission to the Blessed Virgin Mary and the Annunciation. Indeed, here we have two important Advent figures: while John the Baptist summarizes the Old Testament prophecies and announces the impending Christ-event, Mary on the other hand served as an agent through whom the mystery of Incarnation was realized. She served as the door for the entrance of the Messiah to the world. At the center of Annunciation event is the creative act of the Holy Spirit, which points to the transcendental origin of Jesus.

          The first reading from the second book of Samuel (2Sam. 7:1-5, 8b-11, 16) brings to the fore in a classical manner, the Old Testament David’s Messianic hope. Intent on looking for ways to give thanks to God for all the blessings he received from Him, King David decided to build a house for God better than his own. For in the history of Israel, God's presence was manifested in the Ark of the Covenant, a sacred wooden box which contained the two stone tablets given to Moses. This was carried in their travels and their battles as a reminder of God presence. This was kept in a sacred tent. In the passage of this reading we hear that after God finally gave him rest from his enemies, King David was bothered that while he lived in a house of cedar, the Ark of God dwelt in a tent. Meanwhile, at the beginning Nathan gave his approval to the King’s desire of building a house for Yahweh, but he later gave a different indication in accordance to the further word he received from the Lord at night. Instead of David building a temple for Yahweh, Yahweh Himself promised to keep the dynasty of David forever. Even though this is not a messianic prophecy per se, because it does not talk about the Advent of the ideal Davidic King. It was only later that this promise could indicate the coming of a Messiah from the lineage of David. And indeed, this promise has been fulfilled in and through the Coming of Christ into human history. For God’s presence is no longer through the ark, but now God is really with his people, in and through his Son.

                    The second reading (Rm.16:25-27) presents the mystery of God’s revelation, kept hidden until the Incarnation event. In this passage our Lord Jesus Christ is seen as the One who revealed the true meaning of the Old Testament prophecies with His coming. Thus, we could say that there is a passage from the period of silence to that of revelation, which is at the heart of the Advent message. St. Paul speaks about the mystery of salvation manifested through the prophetic writings as God’s plan for all. Above all else however, through Jesus Christ, the salvation of mankind has come to all nations and through him, we find the complete fulfilment of God's promises to the prophets

          In the Gospel (Lk.1:26-38) St. Luke presents the Annunciation event, an event indeed beaming with hope. Behold, we have a number of Annunciation narratives in the Old Testament (eg. The birth of Isaac Gen.18, Sampson Judg.13 and Samuel 1Sam. 1), and Luke equally recorded the Annunciation of John the Baptist. As a matter of fact, Annunciation narratives precede the birth of an important figure and they reveal beforehand the mission of the child to be born, in the matrix of the Salvation history. But no doubt, the account of Jesus’ Annunciation supersedes other Annunciation accounts. For his is not just about a miraculous birth of a barren couple (eg. Isaac), but a miraculous conception of a young woman, who has “no husband”. Indeed, at this event the creative act of the Holy Spirit receives more a wonderful consideration. This creative act of the Holy Spirit is a pointer that Jesus has a transcendental origin, which cannot be collocated in the human ongoing history. As the celebration of Jesus’ coming in flesh becomes imminent, the essence of the Annunciation narrative ought to be the affirmation of the transcendental origin of Jesus. Through his Incarnation, He is one with us, yet He transcends us. He is one with us and above us.

          Behold, in line with the Annunciation accounts, the mission of the Child to be born (Jesus) is defined in connection with the Davidic Messiah. At this point, we see the link between the first reading and the Gospel. Indeed, the Incarnation and coming of Jesus Christ is the fulfilment of the Davidic covenantal promise. Indeed, St. Luke in today’s gospel wished to indicate the divine origin of Jesus, and equally to show how his birth was the fulfilment of Old Testament prophecies.

          In a particular manner, today’s Gospel invites us in a special way to reflect on two verses from the anecdote of the Annunciation:

►First is the angel’s greetings to Mary, “Hail Mary! Full of grace” (v.27), as a matter of fact, here we readily notice that the initiative of and for this great event came from God.

►Second is Mary’s response, “Behold the handmaid of the Lord. May it be done to me according to your word” (v.38), Mary readily accepted the will and Word of God. Mary without fear gave her positive response that changed the history of human salvation. With her ‘Fiat’ or ‘Yes’ Mary brought God forth in and to the world, thus, God becomes present in the midst of his people.

          Above all, as we approach the last hours of Advent with this powerful event on the reception of God’s Word by the Blessed Virgin Mary, let us pray asking God to give us the grace of Spiritual spontaneity and readiness to welcome His Word in our life, who comes knocking (cf. Rev. 3:20) every day in different ways and forms at the door of our heart. Let us bear in mind and be conscious that our existential plans, desires and designs could be challenged and changed by the Lord who has better plans and projects for us (cf. Jer. 29:11). Indeed, in the first reading we can see David’s plan of building a temple for God and God’s different project. Child of God, no matter what God is proposing to you today, “do not be afraid” (Lk.1:30). At the heart of the Spirituality of Advent is indeed, the sensibility of waiting for the time and coming of the Lord. It is all about waiting for and on Him. The Psalmist says “I wait eagerly for the Lord’s help, and in his word I trust…” (Ps.130:5-6). However, we do not wait on Him idly, and for this, I would like to conclude my reflection with the words of Meister Echkart: “What good is it to me if Mary gave birth to the Son of God fourteen hundred years ago, and I do not also give birth to the Son of god in my time and in my culture”. Therefore, may the openness and disposition of Mary spur us on to create space for Jesus in our life, and this indeed, is the best way of celebrating Christmas, Making space for the Savior!

May Jesus find a fitting and worthy dwelling place in our hearts when he comes!

May we like Mary “become pregnant with Jesus”, so that we may carry Him along where ever we go!

May the Word of God continue to take flesh in us!

May Jesus find space in our societies, in our political, religious and economic structures, and in our World! Amen!!!

(Fada Vitus M.C. Unegbu)

Rejoice In and For His Presence!

(Homily for the 3^rd Sunday of Advent Yr. B)

          Today is the third Sunday of Advent, otherwise known as Gaudete Sunday, as such, it is a Sunday to be joyful. But one could easily ask: what is the source or reason for this joy? The motive for and of this joy is the presence, the impending coming of the Messiah and his promised Salvation. A Sunday to rejoice in and for the Savior who is already in our midst and yet who is to come. The joy of Advent and specifically of this Sunday emanates from the certainty of his presence, a joy of anticipation and a joy of oasis in the wilderness. The readings of today offer us the opportunity to complete our knowledge about the One who is to come. Last Sunday St. Mark presented Him with the titles of Christ and Son of God (that is about his being), but today John adds the title of Savior (that is, about his action). All the readings of the period of advent stress particularly on the theme of salvation, but today’s readings do so in an intense manner. In the different readings we see a sort of a hymn of salvation. Indeed, we could say after a proper reflection on our Advent journey so far, that while the first two Sundays of the Advent Season laid much emphasis on the eschatological coming of the Lord, the third Sunday focuses our attention adequately on the Lord already present among us.

          In the first reading taken from the prophecy of Isaiah (Is 61, 1-2.10-11), the prophet tells us that he is sent by God to announce the joyful message of salvation to the people of Israel, to a people in bondage and he says: “I exult for joy in Yahweh, my soul rejoice in my God, for he has clothed me in garments of salvation” (v.10). The passage of Isaiah’s prophecy we read is taken from Trito-Isaiah. Here, the context is the return from exile, for when the Israelites returned from exile they saw that everything was in ruin, in shambles, these situations put them to desolation and despair. It was in this desolate moment that Isaiah speaks to them of the anointed One who is to bring Good tidings to the poor, healing to the broken hearted, liberty to captives, release to prisoners and a year of jubilee. This indeed, was for those that just returned from exile, a message of Great hope.

          Furthermore, the Christian tradition saw in this prophetic message, not only a message of hope, but more importantly, the figure of the long awaited Messiah, Jesus. As a matter of fact, this passage seemed to have influenced Jesus’ comprehension of his own mission. For this was the prophetic passage Jesus quoted when he entered the Synagogue and was handed on the Scroll, and at the end he says “this passage is been fulfilled as you listen to me” (Lk. 4:21), thus his presence brings the prophecy to fulfilment. This passage of Israel’s prophecy brought to light the theme of joy in view of the imminent advent of God’s salvation. This theme is equally reconfirmed by St. Luke in today’s responsorial psalm, these words resounds again through the Magnificat of Mary “my spirit rejoices in God my Savior” (Lk. 1:47).

          The second reading (1Th. 5, 16-24) continues to reinforce the message and theme of joy, raised in the first reading. St. Paul exhorts us to “Rejoice always. Pray unceasingly. In all circumstances give thanks” (vs. 16-18). His first Letter to the Thessalonians from which today's Second Reading is taken, is the earliest letter St. Paul wrote and possibly, the oldest Christian manuscript. This letter is important for it gives us a glimpse into the life of the early Christian community, struggling to live out its faith in a harsh atmosphere of hostility and persecution and wrestling with issues concerning the future coming of the Lord Jesus. Indeed, some Thessalonians expected the Lord's Second Coming to occur in their lifetime and others were discouraged by its delay. In today's passage, St. Paul urges the early Thessalonian Christians to embrace a way of life oriented to God in joy, prayer and thanksgiving. So, strengthened by the belief that God is faithful, let us live the Advent Season not in passive expectation, but in a celebration of life, in openness to the workings of the Spirit that is filled with enduring joy, unceasing prayer and constant thanksgiving. Be that as it may, during the period of Advent, our readings oscillate from the themes of the second coming to that of the first coming. In that bid, the spirituality of Advent is not akin to the contemplation of the first coming, relegating the second at the backdrop, and vice versa.

          The Gospel passage (Jn. 1, 6-8.19-28) presents the Logos hymn. In this passage the absolute “beginning” of (the Logos) in verses 1-2 is here contra posed by the historical “beginning” of (John) in verses 6-8, which consists in the witness of John. The evangelist in this prologue glaringly speaks about the personality of John the Baptist by via negative: “He was not the Light, but only a witness to the Light”. The gospel passage in fact wants to show the relationship between Jesus and John. It is within the context of light and darkness that the reference to John is made. However, his purpose was clearly limited to one function, namely, to testify to the light. He told his audience that he is not the light, but the one who bears witness to the light which enlightens consciences by means of faith and radiates joy. The evangelist in the second paragraph reinforces his opinion on John, he repudiated any messianic title to John. He vehemently opined that he is neither the Christ nor the Elijah, but only the voice as in the fortieth chapter of the prophecy of Isaiah.

          In the passage of today’s Gospel we see two different groups of people: the priests and the Levites on the one hand and the Pharisees on the other, who were sent to question John the Baptist about his self-identity, role and authenticity. Who are you? They questioned him. He did admit: “I am not the Christ”. “What then are you? Are you Elijah?” He responded “I am not”. They interrogated him further: Are you the Prophet?  He in humility declares that he is not the Christ, he is not Elijah, but only “a voice that is crying in the wilderness”. John admits that he is not the Christ, yet he also insists on the reality and importance of the role he plays in God's plan as the precursor. He tells them that he was called upon to baptize with water and as one who prepares the way of the Lord. For the second time, some Pharisees were equally sent, as if they were not satisfied with his answers. They asked him: “Why then do you baptize if you are not the Christ or Elijah or the Prophet?” Then John answered bringing to the fore, the difference between his baptism and that of Jesus. For he says “I baptize with water, but there is one standing among you whom you do not recognize, the one who is coming after me”.

          The gospel passage ends with the declaration of John the Baptist, “There is one among you whom you do not recognize, the one who is coming after me, whose sandal strap I am not worthy to untie” (vs. 26-27). Even today, do we really recognize Him? He is the ever-present God, He is the Emmanuel, but do you recognize Him in your life. St. John presented Him as the One who comes (v.26), this indeed points to the certainty not only of his presence, but equally of his Coming. Little wonder, we have to rejoice for God is among us. The Scripture Readings of today remind us that true joy and happiness is to be found only in God. Yes, indeed, Advent is a time of joyful anticipation and a time of preparation.

          Indeed, the readings of today are replete undoubtedly with reasons for joy. For the Prophet Isaiah promises that justice shall be done; St. Paul assures that Christ will come, while St. John preaches vehemently that he is already in our midst. Thus, the Joy of this Sunday is a threefold Joy: Joy in retrospect, Joy in prospect, and an immediate Joy, Joy in the hinc et nunc. We are therefore called to rejoice in and for the presence of Christ, who alone can make our Joy complete (cf. Jn. 15:11; 16:24; 1Jn.1:4). Jesus is the source and motive of our joy, and that is the Good News of today!!! As we continue to wait for His Coming may the joy of the Lord be our strength (cf. Neh. 8:10), and May He fill us with an inexpressible and glorious joy (cf. 1Pt.1:8). Come Lord Jesus! Come for without You our Joy is incomplete!!

(Fr. Vitus M.C. Unegbu)

Voice to The Word: Preparing For The Savior Who Comes!

(Homily for the 2^nd Sunday of Advent Yr. B)

          On this second Sunday of the holy season of Advent the Liturgy of the word gives us a programmatic statement “prepare the way of the Lord”, and thus, the pivot around which revolves the word of God is on the invitation “prepare”. And an in depth perusal in the first reading and the gospel reveals that in the invitation to prepare, we are concretely called to be voice of and to the Word. It is this mission of voice that dovetails in the readings. Equally in the second reading we are invariably called to be a voice to the reality of Christ’s second coming. In a nutshell, this Sunday the steps to follow are: repent, prepare the way and make his path straight.

          The First reading presents to us what I may call the most interesting part of the prophecies of Deutero-Isaiah. In the context of this passage, one can see that in his prophecies this exilic prophet was not thinking about Christ and his event, rather his prophecy was on the Restoration of Israel from the Babylonian exile. But at the tenth verse, he assured the people: “Behold, the Lord God comes with might”. In his prophecy, Isaiah envisaged this return from exile as a second exodus, where miracles similar to the first exodus are repeated, in his words: “Every valley shall be lifted up, and every mountain and hill be made low; the uneven ground shall become level, and the rough places a plain” (v.4). Besides, the exodus event is considered as an eschatological event, for it is likened to the event of Christ in the New Testament. It is in this context that we can understand profoundly the programmatic cry of John the Baptist in the wilderness: “prepare the way of the LORD, make straight in the desert a highway for our God”.

          The passage opened with Lord’s announcement “console my people, console them” (v.1), he assured the Israelites in exile of the fulfilment of the promise of the Messiah. The Prophet brings comforting words to the suffering Israelite in exile in Babylon. In the midst of their mourning and insecurity, he reassured them that God has not abandoned them, that their period of slavery is over. Indeed, this passage summarizes the theology of exile. It gives reasons why there was exile at all. Of course it was not because of God’s lack of power, love and protection. Rather it was in response to the people’s negligence of their faith in God.  But in the long run, God intervenes and says that their punishment is over, and truly, this is a Good News. The phrase “good tidings” emanated originally from Hebrew, and it is the verb that later brought forth the noun “gospel” (euangelion) in the New Testament. The good tidings been referred to by the prophet is the impending Good News of Divine intervention in the history of the chosen people, basically the return from exile.

            The passage of today’s Gospel presents the introductory part of Mark’s Gospel, which sets the stage for Jesus’ ministry. In the second Gospel, unlike in the first and the third, the primary concern of the Evangelist is the person and figure of Jesus Christ, his self-proclamation and the advent of the messianic time, long awaited by the Jews. Little wonder, already from the beginning of his Gospel, Mark captures the specific role played by the Baptist, that of, pointing to the person of Jesus and his salvific mission. Mark expressed the fact that John the Baptist was the forerunner of the Messiah, in fulfilment of the Old Testament prophecies.

          Today we read the beginning of a Good News. The beginning of a good tiding, a Good News – that is Jesus himself; Mark indeed captured it well when he said “The beginning of the Good News about Jesus Christ, the Son of God”. For Jesus is Good News personified. He tells us about the unfolding identity of the man Jesus as “the Son of God”, which is ultimately pronounced by a pagan soldier at the foot of the cross saying, “He is truly the Son of God” (Mk. 15,39). The “One mightier than I”, to say it with John the Baptist. Jesus is mighty and powerful not necessarily because he is Omnipotent, but because he is All-loving, to the extent of giving his life.

          In the periscope of today’s Gospel, we encounter in the Word of God, one of the most popular and important figures of Advent- John the Baptist. He inaugurated and launched the awareness for the coming of Christ, the gospel and Christ’s event. In today’s gospel, St. Mark talks about the “gospel of Jesus Christ”. This Marcan phrase, could be considered from two dimensions: first, from the subjective dimension, therein, it means the gospel that Jesus preached (cf. Mk. 1:14); second, it could also be considered objectively, as in the gospel about Jesus, the gospel preached about Christ. As a matter of fact, the subjective consideration is historically more enriching. Indeed, it is without doubt that the mission of Jesus was an offshoot from that of the Baptist. We could therefore, opine that one is the continuation of the other, if not for any other thing, for the themes that formed the very backbone of their various missions. While John insisted on judgment (pointing vehemently on repentance), Jesus was emphatic on Salvation. The parable of the children in the Market square presented the difference in a more glaring way (cf. Mt. 11:16-19).

          John the Baptist emerges here as the immediate precursor of Jesus. “Behold, I am sending my messenger ahead of you ….Prepare the way of the Lord, make straight his paths”. Here the first reading forms the background of the gospel. John the Baptist's preparation for the coming of Jesus was not aesthetic or physical beautification. He calls for a spiritual preparation. And the people responded to his call for conversion with the confession of their sins. John further teaches us how to wait by what he wore and ate, and also by his Humility as a Voice, he is not the Word, and he was very much aware of it. For a voice without the Word will only make empty noise. Interestingly, we could say that the question Isaac asked his father Abraham in the book of Genesis (22:7): “But where is the lamb?”, was answered by John the Baptist in the gospel of John: “Look, there is the lamb of God that takes away the sins of the world” (1:29). He is the voice of the Lamb. The preaching of John as a voice hinged on two aspects:

● His preaching of repentance and baptism and the forgiveness of sins.

● His declaration of the advent of One stronger than him, who will baptize with the Holy Spirit.

          The passage latently underlines a distinction between Jesus and John. John himself remarked that he is totally subordinate to Jesus. He says: “One mightier than I”. The term “power” in biblical terms is an attribute of God (cf. Dt. 10:17; 2Sam. 22:32; Jer. 39:18). The phrase “more powerful” is a pointer to the mission of the One that comes after him.

          In the second reading, a deep and wider reflection brings to our consideration that from the context and tone of this letter, it does appear the author had to grapple with false teachers of gnostic conviction, who seemed not to believe in the second coming of Christ. The Gnostics tend to lay much emphasis on the present reality, at the expense of the eschatological event (the “already” and the “not yet” respectively). And in the bid to respond to their disbelief on the second coming of Christ, the author made reference to Psalm 90, to draw home his point: “A thousand years in thy sight are but as yesterday when it is past, or as a watch in the night” (v.4).

          Therein, while the author sought to reaffirm the fact that God’s time is different from ours, he reinstated hope in the Parousia. The uncertainty as regards the time He will come, is a spiritual motivational factor for holiness and good living. Be that as it may, the Second reading is a reminder that as we await the Lord, whether he comes early or not, we must not relapse into sin or take advantage of his delay to do evil. Here are still some veritable and plausible points emanating from the letter, still valid for us today:

►We are called as Christians to live as if the end is imminent, and can take place any moment. As such, we have to adopt the value of watchfulness.

►We are reminded always that our hope on the Parousia should spur us on to lead a good and holy life.

►We have to come to terms with the veracity that nothing can change the Christian faith in and of the Second Coming of Christ.

          Above all, the overriding theme that dovetails into the readings of this second Sunday of Advent, is the mission of the Baptist as Christ’s forerunner. Indeed, John the Baptist should and cannot be considered as one of those personages of the past, for his relevance in the church is still visible today. He continues to interrogate every authentic Christian with his cry of repentance, and the impending judgment. He continues to be the voice that cries in the desert. The whole Church needs to put her voice together to that of John the Baptist in crying for repentance, for without repentance, the Savior will not be known. For repentance, knowingly or unknowingly reawakens in us the consciousness of our “createdness”. It helps us to realize and accept that we cannot save ourselves, but God can, and He does, in and through His Son! We are called therefore to be a voice that cries, a voice that expresses the Truth, the Good News, the Child of Bethlehem.

          Are we willing today to go and listen to John the Baptist at the riverside, the riverside of the Church, the riverside of those suffering, the riverside of our hearts? Are we ready to accept the Christmas hopes that he expresses in the name of God, asking us to change our way of life? On the other hands, we are called to be prophets. Every generation, every people needs its prophetic voices. However, at the beginning such voices may sound like a cry in the wilderness. Though we risk being shut down, dejected and rejected, even in the midst of this anomalies we are called not to lose our prophetic role, bestowed on every Christian by virtue of the Sacrament of Baptism. Our Christian prophetic role does not allow us to keep silence and wash of our hands when things go wrong; we cannot be spectators in the drama of life. We have two great role models today to look upon: Isaiah and John the Baptist.

          Brethren, today the message of hope locates us from the prophecy of Isaiah saying that “slavery has ended and sins are pardoned”. Mark starts his gospel with “the beginning”, which means that the coming of Jesus is the beginning of a new era, new creation. The end of slavery of sin and the beginning of salvation. Advent therefore, is a time of preparation, not a conventional thing (of the way the society does), it is the Waiting of Mighty. Advent has to introduce us to the knowledge of the One who is to come, how far do we know him? Come Lord Jesus! Amen!

(First Reading: Is. 40:1-5.9-11; Second reading: 2Pt. 3:8-14; Gospel: Mk. 1:1-8)

(Fr. Vitus M.C. Unegbu)