Today This Scripture Is Fulfilled As You Listen!

(Homily 3^rd Sunday in Ordinary Time, Yr. C)

         The Word of God more than anything else forms the central theme of today’s message, for in both the first reading and the Gospel passages we see the primacy of God’s word in the assembly of God’s people. In the first reading, Ezra the priest read the law, which is the Torah, the first five books of the Old Testament to the Jews in Jerusalem, while in the Gospel Jesus read the Scriptures in the Synagogue in Nazareth. The two aforementioned readings dealt extensively on the reading or rather the proclamation of God’s word. Therefore the word of God proclaimed in different circumstances and contexts is the pivot around which the readings and the message of today revolve. In the third century, Origen expressed the importance of God’s word thus:

You receive the body of the Lord with special care and reverence lest the smallest crumb of the consecrated gift fall to the floor. You should receive the word of God with equal care and reverence lest the smallest word of it fall to the floor and be lost.

The Word of God is read to nourish our mind and heart, so that it will produce positive effects in our life. However, the decorum accorded to the word of God devoid of an obedient listening to the same word would be a sort of incoherence, for what is heard does not produce effect in the life of the listeners. Little wonder, St. Paul in the second reading emphasizes on the need of proclaiming the word of God with our different charisms, as members of Christ’s body the Church. And above all, St. John in the responsorial psalm captured eloquently the pneumatological and existential dimensions of the Word thus: “You words, O Lord, are Spirit and life” (Jn. 6:63).

     In first reading (Neh. 8:2-4.5-6.8-10) Ezra read the law to the people convoked by God. When the word was proclaimed from the pulpit by Ezra, the Levites interpreted the passages one after the other, so that all may understand fully the meaning. The assembly in their turn participated actively, they stand, they kneel, they prostrate on the ground, and they expressed their adhesion to the word they heard by repeating: “Amen! Amen!”. When the people in the first reading heard the word they lifted up their hands, bowed their heads and worshiped the Lord, with their faces to the ground. Some say that the people were crying when they were listening to the word of God. They were moved upon recognizing what God has done in and for them. They cried and repented for their sins, because the word the heard judged them, it pierced their hearts. And after this encounter they left the ground full of joy; “do not be grieved, for the joy of the Lord is your strength” (Neh. 8:10). The word heard produced the fruit of repentance and joy.

     Though the purpose of the choice of this particular reading today is not clear, but from all indications, probably it could have been chosen to create a parallel between Ezra’s reading of the law and Jesus’ reading of the prophecy of Isaiah (61) in the synagogue. However, this passage is a sort of a model of synagogue worship, for therein we have: the reading of the Torah, the people standing, kneeling and the explanation of the passage. We equally find this same liturgical order in the synagogue at Nazareth, even till today in our liturgy of the Word, the people stand at the proclamation of the Gospel, just as the Jews stood for the Torah.

       The Gospel (Lk. 1:1-4; 4:14-21) periscope of today could be divided in two parts or paragraphs. The first part is the prologue, and as a matter of fact, the placement of this prologue before Jesus’ reading in the synagogue is not very clear. In the whole of the synoptic Gospels, it is only here that the evangelist addressed the reader in his name, Theophilus. His work is addressed to an individual unlike other synoptic Gospels. Through the prologue Luke assures Theophilus of the solidity and the authenticity of the Christian message, for it was delivered through eye witnesses and ministers of the word. The prologue in question reveals some vital facts about the evangelist. The second part gives evidence to what could be called the first outing of Jesus in his home land where he grew up. And we would like to pay more attention to this second part. It is the episode in the synagogue where Jesus read the passage of the prophecy of Isaiah. Through this narrative St. Luke intends to emphasize that the whole ministry of Jesus was inspired by the Holy Spirit. St. Luke in his Gospel situates this at the beginning of Jesus ministry. His ministry and work will consist of preaching, deliverance of the oppressed and the performance of healing.

     In this passage St. Luke presents Jesus who goes to the Synagogue on a Sabbath, “as was his custom”, and as every pious Jew does, to listen to the Word of God and the corresponding comments of the Rabbi. St. Luke described this event with precision and particularities, to the point that the reader may have the sensation of witnessing the whole thing at first hand. Jesus is at the center of the episode. In the words of St. Luke, “Jesus, with the power of the Spirit in him, returned to Galilee; and his reputation spread throughout the countryside” (v.14). So, as we can see, prior to the arrival of Jesus to the Synagogue the news about him has gone round. Little wonder, they readily handed him the Scroll to read, probably to see if actually he can read, a carpenter’s son.  And when he opened the book of Isaiah that was given him, he found where it was written: “The Spirit of the Lord is upon me, for he has anointed me to bring good news to the afflicted. He has sent me to proclaim liberty to the captives, sight to the blind, to set at liberty those that are oppressed, to proclaim a year of favor from the Lord” (vv.18-19). With these words Jesus sheds light on his mission. He came to liberate man from all that stand as obstacle to his well-being and to his self-realization as a child of God. God is at the side of the poor, he is at the side of the marginalized.

      In this episode there are two important elements that are replete with meaning: Spirit and Freedom. The Spirit: in the Old Testament the Spirit or the presence of God is the liberating force for the people of God. The Spirit leads to a future of freedom and justice (cf. Is. 11, 1-2; Is. 61:1-2; Ex. 37:6). It is in this sense and context that the words from the quotation of Isaiah acquire their dense meaning. Freedom: “wherever the Spirit of the Lord is, there is liberty” (2Cor. 3:17), the Spirit offers freedom, and this freedom is basically for the poor, prisoners, oppressed and the blind. Indeed, in these four forms of necessity, the misery of man on earth is condensed. There are those who suffer for a biological/physical defects (the blind), those who suffer for the wickedness of others (the oppressed and prisoners), those that are victims of a social disorder and lack of economic needs (the poor), and caught up in these miseries the Spirit comes to make things anew, and indeed, to announce a Year of Grace. The year of Grace that Jesus inaugurates is a time of manifestation of God’s love, forgiveness, mercy, peace and reconciliation.

    Once again we remember the reaction of the listeners; Luke told us that the eyes of all in the Synagogue were fixed on him. And this brings us closer to the person of Jesus, his power of attraction. A similar thing that happened in the first reading, there, upon hearing the word of God the people grieved for their sins and repented. There, we see the power of attraction of God’s word. But this power of attraction does not permit us to remain at the level of admirers, but to shift from our position and become imitators of Him and His word. Unlike the listeners of Jesus in today’s Gospel who fixed their eyes on Him in admiration and later on attempted an attack on him, for immediately after this episode in Luke 4: 23-30, we see the rejection by his people, of the same people that admired Him in the synagogue. Later they were filled with anger against Him. Really, the Word of God does not leave us undetermined or indifferent; it calls us to take a position, for or against. It calls us to undergo the process of attraction-admiration and imitation.

     Behold, when he finished reading the passage “All eyes in the synagogue were fixed on him” (v.20). There is a sense of general expectation; it does appear they were all waiting to hear his comment on the Word of God. “Then he began to speak to them, “This text is being fulfilled today even while you are listening” (v.21). With this solemn declaration Jesus announces that the time of expectation has passed, here and now is the time of fulfillment. Jesus is good news personified, in Him, now the afflicted, the poor and the hungry are fortunate, they are blessed because for them the Kingdom of God has appeared. The message of Joy that Jesus brought is healing and liberation, freedom and grace, and the poor and the afflicted are the recipients. And at last, we see the hit track of the message of Jesus: “Today this Scripture has been fulfilled in your hearing”. That today the prophecy of old has become reality. The fulfillment of the Scripture in the life of His listeners is the most captivating good news of Today. So, we ought to ask ourselves today, has His word been fulfilled in our lives? In the third Gospel, the word “Today” is so dear to the Jesus of Luke, for God in his saving power acts in the here and now. At the house of Zacchaeus Jesus said “Today salvation has come to this house” (Lk. 19:9). To the repentant thief he said “Today you will be with me in paradise” (Lk. 23:43). And this reveals the extraordinary nature of the power bestowed on Him by the Spirit (Ruah Adonai).

     In the Second reading (1Cor. 12:12-31) St. Paul maintains that the Holy Spirit that descended on Jesus, the Spirit that consecrated him for the messianic work of salvation, also works in the Church and in a particular way the same Spirit works in each one of us. For this he affirmed that, “We were baptized into one body in a single Spirit, Jews as well as Greeks, slaves as well as free men, and we were all given the same Spirit to drink” (v.13). Afterwards, he said: “now Christ’s body is yourselves, each of you with a part to play in the whole” (v.27). It is therefore evident, that if we are the body of Christ, it is through us and with us that He carries on his mission of liberation of man, his “today” of redemption continues not only in and through Him, but by extension with and through us. And upon proper reflection we can infer two conclusions: ●First, we are a Christian community in the measure we work towards the realization “today” of the promises of God, which revolve around liberation from sin, but also of the poor that will be liberated and the hungry that will fed. Therefore, the mission of Jesus, of the church and of each and every one of us, is not only about the proclamation of God, but an eloquent proclamation of a God who favors fraternity, attention to the poor, justice and solidarity among men. ●Second, St. Paul compares the Church to a body, as a body it has unity in the plurality of the members; each member has its function for the good of all the body. In the same vein, the church possesses unity deriving from the same Holy Spirit, which has been given to us.

     Beloved in Christ, let us make haste to read and listen to His words every day, for “faith comes through hearing, and hearing is through the Word of Christ” (Rm. 10:17).  May the words of Jesus, “Today this scripture is fulfilled as you listen” continue to resound and re-echo on and on in our different life situations. May this prophecy, may His words be fulfilled in our lives every day! May the word of God become flesh in us!! Amen!!!

(Fr. Vitus M.C. Unegbu, SC)

Do Whatever He tells You!

(Homily 2^nd Sunday in Ordinary Time, Yr. C)

     At the heart of God’s relationship with his people is a covenant. God in his unfathomable kindness enters into a relationship of love with his people. In the Old Testament Yahweh established a covenant with the chosen people, the Israelites. We cannot but remember God’s words to Moses, “I shall take you as my people and I shall be your God. And you will know that I am Yahweh your God, who have freed you from the forced labour of the Egyptians” (Ex. 6:7). Indeed, the history of man’s salvation is a history of a covenant of Love. In the New Testament, in and through Jesus Christ a New covenant is established between God and his people, and this Covenant was enacted with the blood of Jesus, in fact the synoptic Gospels captured it vividly well thus: “This is the blood of the covenant which will be shed…” (Mt. 26:28; Mk. 14:24; Lk. 22:20). Drawing the issue further, as envisaged in the first reading this covenant between God and his people is sometimes presented with the nuptial imagery, however, in the Gospel passage Jesus deepened the significance of this covenant of love in the context of a Wedding feast, through the imagery of water and wine. Though at first sight what connects the first reading and the Gospel is the nuptial theme, but the nuptial theme is not central in the Gospel passage, it is only considered from the point of view of the setting or the context in which the miracle (the central theme) took place. Furthermore, in connection with the changing of water into wine, which is linked with the Eucharist, and the Eucharist in a certain sense, could be considered as the marriage of Christ and his Church, and this will make the nuptial theme of the first reading overlap into the theme of the Gospel periscope.

     The first reading (Is. 62:1-5) comes from the part of Trito-Isaiah which consists of songs that celebrate the return of the Israelites from exile. Isaiah presents the situation of the Israelites with the promise of a divine intervention. The overriding theme of this song is the restoration of the city of Jerusalem. As a result, God rejoices over the city, and the prophet uses the image of a bridegroom that rejoices over his bride to describe this. “No more will you be known as ‘Forsaken’ or your country be known as ‘Desolation’; instead, you will be called ‘My Delight is in her’ and your country ‘The Wedded’; for Yahweh will take delight in you and your country will have its wedding. Like a young man marrying a virgin, your rebuilder will wed you, and as the bridegroom rejoices in his bride, so will your God rejoice in you” (vv.4-5). Jerusalem is compared to a Spouse that is “forsaken”, because she is unfaithful to her spouse (the Lord). Despite all odds God continues to show love to her (humanity).

     Owing to its content, this reading is appropriate for any festival season, and as such, the choice of this reading could have been the intention to match the first reading with the Gospel, the marriage feast at Cana in Galilee. For the prophet used nuptial imagery to delineate the relationship between God and Israel. In all, the prophet makes three considerations about the restoration of Jerusalem: ●She will be a crown and a diadem in the hand of the Yahweh. ●The city will be given a new name, “My delight in her”. ●The nuptial imagery, “Yahweh will rejoice over Jerusalem as a bride”. Christ realizes fully this prophecy: He is the real Bridegroom; in him God established a more profound union with humanity and his love for humanity assumed a supreme expression. The nuptial theme in the prophecy of Isaiah to a certain extent situates us well into the context of the episode of Cana, as narrated by St. John in the Gospel. Christ realizes fully this prophecy of Isaiah.

      The passage of today’s Gospel (Jn. 2:1-12) serves as the continuation of the glorious manifestation of Jesus, “He manifested his glory and the disciples believed in Him” (Jn. 2:11); and then the featuring of Mary as the Advocate of all men at all times. John’s account of the episode of the wedding at Cana is replete with wonderful messages that leave us in an admiration of this sublime gesture of Jesus to the couple, who were about to find themselves in an embarrassing situation, of running out of wine on their wedding day. However, the most striking part of all is the first miracle of Jesus: changing water into wine. This is an extraordinary event with which Jesus started his series of miracles. An interesting factor in the narrative was the report of our Evangelist John at the beginning of today’s Gospel, that Jesus was invited for the Wedding; he did not just go on His own. “Two days later, there was a wedding in the town of Cana in Galilee. Jesus’ mother was there, and Jesus and His disciples had also been invited to the Wedding” (Jn. 2, 1-2). The invitation of Jesus to the Wedding feast occasioned the possibility of the miracle. The placement of Mary first in the place of the Wedding could presuppose that one of the couples was related to Mary or that Mary was there to witness this first outing of her Son after his Baptism. In all, whatever that necessitated her presence in that feast made her presence a providential one. Little wonder, she is adorned with the titles Mother of Divine providence, Mediatrix of all graces etc.!

     As recounted by the St. John, at the prime of the feast, their “wine finished”. It must have been a great embarrassment for the wedding couple. In the bible “wine” is the symbol of happy love between a man and a woman, between man and God. The lack of wine can symbolize, lack of joy, happiness in our life. The psalmist says that “wine gladdens the heart of man” (Ps. 103:15). It can also stand for when we are in a state of need (because something essential is lacking). As a matter of fact, in every Jewish feast the absence of wine is unimaginable. In the Old Testament, sometimes wine is the symbol of God’s blessing. For instance in the book of Hosea, when the Israelites abandoned God, God denied them of His blessing, “Since she has not known that it was I who gave her the grain, the wine and the oil…which they used for Baal. Therefore, I will take back my grain in its time and my wine in its season…” (Hos. 2:10-11). Here, God declared that he will deprive the people of wine, when they abandoned Him, but in the New Testament, in and with Jesus we see the new Wine (New and Superabundant Blessing). Now Jesus is the true Vine (cf. Jn. 15:1) that continues to gladden our heart.

     Be that as it may, the wondrous intervention of Mary, to spare the couple of public shame is really an act of graciousness. She is a woman that is attentive to whoever and whatever that is around her. She noticed what was going to happen; Mary turned to Jesus and said: “They have no wine” (Jn. 2:3). The striking point of the episode is Jesus’ response to Mary, “woman, why turn to me?” “My hour has not yet come” (Jn. 2:4). Interestingly, Mary’s response to Jesus was her invitation to the servants “do whatever He tells you” (Jn. 2:5). This reveals Mary’s special trust in the Word of God. She is our model and our advocate. She is still our intercessor especially when our own wine finishes. Our own wine could be symbolic of anything that gladdens our heart that gives meaning to our life (job, life partner, good health, breakthrough etc.). She indicated the way: “Whatever he asks you do it”. This invitation of Mary remains till today the pivot of the human reception of the Good News. She invited the servants to readiness and openness to the words of Jesus. Therein, Jesus called her “woman” which could be mistaken to be disrespect for his mother. But this is not the only time Jesus is addressing Mary with the appellative “woman”. In John 19:26, while Jesus was on the cross he said “woman behold your Son”, and to John, “behold your mother” (Jn. 19:27). Certainly, the miracle of Cana came about because “they did whatever he told them”. Mary reminds us that the Word of God is words and actions intimately related. His Word produces effects and transformation. Therefore, she invites us today to allow the Word we receive to model our life and our responses to every human situation we may encounter every day. It is by doing exactly as she advised that the empty jars where filled up again. If we hearken to her words, the empty jars of our life will be filled again. Not only at Cana, but Mary continues to intercede for us and plead on our behalf even today.   

     Upon consideration of the test and the language of the evangelist therein, it is evident that the passage is full of dense and profound meanings, and it is upon that backdrop we would like to make few observations: First, it is interesting that the first miracle of Jesus takes place in an occasion of a wedding feast. This human fact assumes an elevated symbolical significance, that is, it expresses the union of love between Christ and humanity, as the Son of God, and through the incarnation he has united himself for love, in the most profound way with humanity. Second, is about the response of Jesus to Mary, his mother: “what have I to do with you woman? My hour has not yet come” (v.4). The response of Jesus may sound as a disapproval and refusal of the request of the mother, but far be it. In fact, Mary immediately ordered the servants: “Do whatever he tells you” (v.5). But for St. John, the ‘hour’ that Jesus was referring to was the ‘hour’ of his Cross, that is the hour when his glory will be manifested, the hour of his exaltation. Jesus told his mother that this hour has not come; however, he listened to the desires of the mother. All his life and existence were propended towards the ‘hour’, the hour of the Cross, where he would celebrate the real wedding of love and offer to the world the true and authentic messianic banquet: His Body and Blood for the salvation of all. Third, revolves around the fact that the miracle performed by Jesus does not consist only in the changing of water to wine, but also in the abundance and the quality of this wine, that is better than the one offered initially at the wedding feast. However, taking it to its Christological implication, his blood is the New Wine of the New Covenant! In the image of the nuptial banquet, we can see a prefiguration of the Eucharistic Banquet. At the Wedding feast water was changed to wine, here wine is changed into the blood of Christ. Above all, in the parlance of the evangelist, the reality of the miracle of changing water to wine has a further symbolic significance pointing toward the event of Jesus at Golgotha. By means of what He accomplishes on the Cross, the old order will give way to a new order. This is what the miraculous change of water to wine symbolizes.

     In the second reading (1Cor. 12:4-11) St. Paul specifies the varieties of gifts from the Holy Spirit. In verses 4-6 we see a triadic structure: charismata: (in connection to the Spirit); diakonia: service (in connection to the Lord, Christ); energemata: workings, functions (in connection to God). The apostle maintained that the gifts are gifts of grace (charis) gratia gratis data and they are given for the benefit of the community, as such, it is not an endowment to be proud of. For “the particular manifestation of the Spirit granted to each one is to be used for the general good” (v. 7). And indeed, in a wider lens the gestures of Mary and Jesus in the Gospel passage could be seen as a concrete way of putting our gift(s) at the benefit of others. Mary intervened and interceded at the imminent lack of wine, with her gift of intercession, and Jesus as the Messiah used his gift of miracles to provide a new wine.

     Beloved friends in Christ as we admire the wonderful intervention of God in the first reading, the power of Mary’s advocacy and the wondrous gesture of Jesus in the Gospel passage, St. Paul invites us directly or indirectly to imbibe the value of imitation, therefore to make effort to use the gifts of grace and of nature God has lavished on us for the benefit of others. May Mary, the woman that sees with both the heart and the eyes continue to intercede for us! May she in her foresightedness alert Jesus of our needs!! Amen!!!

(Fr. Vitus M.C. Unegbu, SC)

The Pro Nobis Of His Baptism!

(Homily for the Solemnity of the Baptism of the Lord-Year C)

     Today we celebrate an event of great importance in our Christian faith. The importance of this event can be seen not only from its theological import, but also from the fact of it been reported by the three synoptic and St. John as well. Be that as it may, we may well affirm that the Baptism of Jesus constitutes a fundamental theme in the preaching of the Apostles. No doubt, today’s celebration affords us the opportunity to reflect on why Jesus, though God had to go through the water of Baptism. The Baptism of Jesus can be defined as a second great Epiphany or manifestation of Him, after the one to the Magi. For Epiphany has to do with the manifestation of the personal identity of Christ and of His specific mission. The whole life and existence of Christ was understood as a series of epiphanies or manifestations, and the Baptism was one of the constitutive manifestations. Little wonder, the celebration of the Baptism of Jesus is collocated immediately after the celebration of the Epiphany. And consequently, in connection with our Baptism, it is a manifestation of our Christian identity and mission in the world. The readings of today present three historical moments of God’s intervention in favor of the helpless sinful humanity: first, his intervention in the liberation of the people of Israel from slavery in Babylon (first reading). Second, his intervention in the revelation of the divine sonship of Jesus (Gospel). Third, his manifestation to men and women of the new situation created in those who have received Baptism (second reading).

     In the first reading (Is. 40:1-5.9-11) the prophet uses a new language to describe the novelty of God’s action, who comes to liberate his people: “her period of slavery has ended…let every valley be filled in, every mountain and hill be leveled, every cliff become a plateau…Here is the Lord Yahweh coming with power, his arms maintains his authority” (vv. 2.4.10).

    The Gospel (Lk. 3:15-16.21-22) is a highlight of the core of our celebration today, the Baptism of Jesus by John the Baptist. Christ had to be baptized in order to make a way for us, in order to purify the water of Baptism in which we ourselves were to be bathed. This is because, as the first among his brothers (Rom 8: 29), he always takes the lead in order to show us the way. As narrated by St. Luke, the event of the Baptism of Jesus was hurried over with a genitive absolute: “when Jesus…had been baptized and was praying” (v. 21b), thereby suppressing the role of John the baptist in the Baptism of Christ. This shows that the intention of St. Luke was to lay emphasis on the divine initiative: the descent of the Spirit and the heavenly voice in the Baptism event, and not on the Baptist’s role. However, by accepting to be baptized, Christ purified the water in which we are baptized. Others enter to be purified by the water, He enters to purify the water for us.

     The culminating point of the account of the Baptism of Jesus is not just about Baptism in se, for the evangelist just mentioned it in the passing, rather it is more of the fact of the mysterious voice that came from heaven proclaiming: “You are my Son, today have I fathered you” (v.22). It is a divine revelation that proclaims Jesus Christ as the Begotten Son of the Father, chosen for a particular mission or better for a unique mission, and with the characteristics of the Messiah, “I will proclaim the decree of Yahweh: He said to me, ‘You are my Son, today have I father you”’ (Ps. 2:7), and of the obedient Servant described by prophet Isaiah (42:1; 44:3). This divine proclamation will assume full significance when his Baptism is accomplished, in the immersion in death. As St. John affirmed: “He it is who came by water and blood, Jesus Christ, not with water alone but with water and blood, and it is the Spirit that bears witness, for the Spirit is Truth” (1Jn. 5:6), and in his Gospel he (John) will make reference to John the Baptist thus: “I saw the Spirit come down on Him like a dove from heaven and rest on him” and again “I have seen and I testify that he is the Chosen One of God” (Jn. 1:32.34). The Baptism of Jesus therefore revealed his identity and mission.

     An important happening in the episode of the Baptism of Jesus is also the descent of the Holy Spirit: “the Holy Spirit descended on Him”, and St. Luke reported with those words, because he intends to communicate to us that Jesus is the Consecrated Messiah, Prophet and Messenger of the Good News by the Holy Spirit. All through the period of his existence, Jesus preached, performed miracles, healed, pardoned, died and resurrected  by the work of the Holy Spirit, who dwells in Him. All his life was under the action of the Holy Spirit. In fact, he was conceived by the power of the Holy Spirit. Indeed, we cannot forget the outstanding passage, where one day, while reading in the Synagogue, Jesus himself proclaimed: “The Spirit of the Lord is on me, for he has anointed me to bring the good news to the afflicted…” and he concluded thus: “This text is fulfilled today even while you are listening” (Lk. 4:18-22).

     Jesus is therefore consecrated and guided by the Holy Spirit to accomplish a mission, desired by the Father, of liberation from the powers of evil, and of moral and spiritual elevation of man, as St. Peter emphasized: “God had anointed him with the Holy Spirit and with power, and because God was with him, Jesus went about doing good and curing all who had fallen into the power of the devil” (Act 10:38). Jesus will accomplish this mission under the action of the Holy Spirit, in the style and dynamics of a suffering servant, described by Isaiah, that is in the obedience to the Father, until death, assuming on himself the sins of all. Little wonder, Jesus joins the line like others, in order to be baptized by John the Baptist. This gesture of Jesus expresses his solidarity with the sinful humanity. He did not dissociate himself from the sinful humanity, nor from the sins, rather he assumed all on Himself. Interestingly, prior to the Baptism of Jesus, John the Baptist was busy baptizing people who came to him, and those people were in search of God. And Jesus understood that those who came to be baptized by John were moving towards the direction of God the Father. Thus, by accepting Baptism from John, Christ identified Himself with the people in their search for God. In other words, Jesus allows Himself to be baptized too because He wants us to feel that He is one with us in our longing and desire for God.

     In the context of today’s Gospel one may well underscore that St. Luke did not merely narrate the Baptism of Jesus at Jordan, only to reveal his true filial identity and the nature of his mission. More so, Luke’s account therein serves as a point of departure for Baptismal catechesis to the Christian community. As such, in the Baptism of Jesus,we can discover our own Baptism. As St. Luke reported, John the Baptist announced clearly “I baptize you with water; He will baptize you in the Holy Spirit and fire” (v. 16). Through the Holy Spirit we are consecrated in view of the missions we are called to accomplish, which is similar to the mission of Christ: to bring good news of salvation to every man, And we are called to accomplish this mission in the style and manner of Christ, that is through solidarity with men and women of our time, bringing hope and succour to those in need, With the awareness that this mission at times includes inevitably the experience of the Cross.

     As a matter of fact, in Baptism as St. Paul underlined in the second reading (Tt. 2:11-14; 3:4-7), “it was not because of any upright actions we had done ourselves, it was for no reason except his own faithful love that he saved us by means of the cleansing water of rebirth and renewal in the Holy Spirit which he has so generously poured over us through Jesus Christ our Savior” (Tt. 3:5-6). St. Paul again affirmed that by the work of the Holy Spirit, we are “regenerated” and “renewed”, made sons and daughters of God, and we participate in his divine life (cf. Tt. 3:5). The passage of the second reading delineates the new reality of the baptized as a birth of regeneration and renewal in the Holy Spirit.

     Indeed, the celebration of today has drawn my attention to an age long Catholic tradition of Infant Baptism. After many centuries, the Church still upholds the tradition of the administration of the Sacrament of Baptism to infants. Even though, there are some who criticize this praxis, but the Church retains it necessary to continue this tradition, because administering Baptism to infants constitutes a particular sign of the prevenient love of God; who saves us, “not because of any upright actions we had done ourselves; it was for no reason except his own faithful love” (Tt. 3:5), as St. Paul opined in the second reading. Again, because Baptism elevates a creature to the supernatural order, it effuses grace, virtues and the gifts of the Holy Spirit. As such, it will not be just to deny an infant all this grace that God in his love offers us. However, let us not forget two important considerations: First, Baptism is administered to infants in the faith of their parents. Second, though it is true that Baptism administered to infants is an immense gift offered to unconscious beings, however, it behooves us to reaffirm that Baptism is a reality to be rediscovered and deepened progressively all through one’s existence. The Baptism received as infants in the faith of the parents, has to be lived and realized fully as adults. Authentic and matured Christians cannot remain at the infantile stage of faith, they have to be able to know how to develop all the supernatural potentialities that Baptism bestow. At the heart of Baptism are the four programmatic words: Rebirth, Initiation, Consecration and Empowerment.

     Celebrating the Baptism of Jesus today, we cannot but reaffirm our faith in Him, the Son of God, consecrated by the Holy Spirit, Messiah and Savior. Today’s celebration reminds us of not only our own Baptism but also the corresponding responsibilities. A baptized Christian can be seen as a person in whom the Trinitarian God is manifested. And as a child of God, he or she is called to maintain a personal relationship with the three Divine Persons. As a child of the Father, he/she lives a true filial relationship, especially in prayer and adoration. As a redeemed by the Son, he/she maintains basically a relationship of sequela and imitation, always aware that it is through Baptism we share in the Salvific effects of his Cross. And as a temple of the Holy Spirit, he/she lives with the awareness of a sacred, sanctifying and vivifying relationship that renews and purifies his/her life every day. A baptized is equally, the manifestation of God’s action in man, he/she manifests God’s forgiveness, the transforming action of God. Let us therefore, thank the Lord who through our Baptism has adopted us as sons and daughters in the Son, let us pray to God to give us the grace to be always conscious of our Baptismal responsibilities as adults in faith. Amen!!!

(Fr. Vitus M.C. Unegbu, SC)

The Epiphany Event!

(Homily for Epiphany Sunday-Year C)

          The feast of Epiphany, is a feast of God’s manifestation to man. Epiphany is from the Greek word epiphaneia which means appearance or manifestation, in this case, the manifestation of our Lord Jesus Christ as the Savior of the whole world. For through the visit of the wise men, the universal salvific will of the Father is made manifest. Epiphany is the feast that celebrates the universality of salvation. The feast originated from the Eastern Church; there it was merely a celebration of the Lord’s Baptism. The Baptism of the Lord was interpreted as the first of his epiphanies or manifestation. Historically, when this feast spread to the West, it began to be celebrated mainly as a commemoration of the visit of the Magi. However, in the Catholic tradition it is identified as the feast of the three Kings. More than that, Epiphany celebrates mainly the self- revelation or manifestation of God to the Gentile (to non-Jews = the Magi), and this is portrayed by the visit of the three wise men in the Gospel, with the gifts of Gold, Frankincense and Myrrh. Indeed, at the heart of the Epiphany event, at the threshold of the quest of the Magi are three S’s: see, search and submit. These three verbs were programmatic in the search and encounter of the Magi with the New Born King. They embarked on the journey because they wanted to see Him, and for this desire to see Him, they went in search of and for Him, and when the sought and saw Him, they submitted themselves to Him in adoration. These three action words should characterize as well our own journey of faith.

           The readings of today converge on the theme of the Christian universalism, thus, the universality of God’s salvation. In Mathew’s Gospel, this universalism is represented by the visit of the magi (the pagan world), who came from the East to adore the New Born Baby (Gospel). In their gesture we see the fulfillment of the prophecy of Isaiah: “At his light all peoples will walk” (first reading). On his part, St. Paul (Second reading) was enabled to receive the mystery of God: “That the gentiles now have the same inheritance and form the same Body and enjoy the same promise in Christ Jesus through the gospel” (Eph. 3:6).

          The first reading (Is. 60:1-6) could be divided into two, while verses 1-3 dwell on the fulfillment of (Is. 40) at the return of the exiles from Babylon to Jerusalem, verses 4-6 are about the prediction of the eschatological pilgrimage of the gentiles to Jerusalem after the reconstruction of the city. Besides, verses 1-3 are symbolic of Christ’s event, and as such the message therein supersedes the return of the exiles from Babylon, the Christ event is the salvific event. This idea is further explicated with the imageries of “light” and “glory”. On the other hand, verses 4-6 presents the response of the gentiles to that revelation, fulfilled through the coming of Christ. And the journey and visit of the Magi is symbolic of this response. More still, verse 6 with its reference to “gold” and “frankincense” influenced in no small way the story of the Magi in (Mt. 2:1-12).

          The second reading (Eph. 3:2-3a.5-6) from the Pauline epistle combines the two basic themes of the first reading and the Gospel: God’s revelation (epiphany) and the participation of the gentiles to the Messianic Salvation, thus the universality of Salvation. God is the unity and the inheritance of all peoples, He reveals Himself to all peoples, Jews and Pagans alike. For this, he affirmed “in that image there is no room for distinction between Greek and Jew, between the circumcised and uncircumcised, or between barbarian and Scythian, slave and free. There is only Christ: he is everything and he is in everything” (Col. 3:11). In the passage, St. Paul undoubtedly spoke about “a mystery”, something inaccessible to the thought and the intellect of man; something that only God, in his love and freedom can reveal to man. Prophet Isaiah had an intuition of this mystery, when he saw all peoples walking towards Jerusalem in order to render cult to Yahweh, the Lord of the nations.

          In the Gospel reading (Mt. 2:1-12) Mathew presents the episode of the journey and visit of the Magi to the Child Jesus. It is only in Mathew’s account that we find the story of the three wise men or kings, who came “from the east” to worship the King of the Jews. This account on the Magi’s story gave rise to plausible facts concerning this Divine Child: ►First is the tracing of Jesus’ Davidic descent, which according to the Jews is a qualification for the “messiahship”, “This is the gospel concerning his Son who, in terms of human nature was born a descendant of David” (Rm. 1:3-4a). The importance attached to the infancy narrative of Mathew and Luke throws more light to this. ►Second is the dating of Jesus’ birth (eg. Mathew and Luke) towards the end of Herod the Great’s reign (4.B.C), this too is historically plausible. ►Third, the use of the star as a messianic symbol in the Scriptures, “I see him – but not in the present. I perceive him – but not close at hand: a star is emerging from Jacob, a scepter is rising from Israel” (Num. 24:17). In turn we are also called to become stars that lead others to Jesus. How often do we indicate Jesus to others or enlighten others as a result of our encounter with Him?

          Today’s Gospel in no small way revolves around the adoration of the New Born King by the three wise men, the Magi. In Mathew’s account they observed and followed the star (v.2), which reveals that they had knowledge of astrology. Again, we are told that they came from the east, this implies that they came from Mesopotamia, which according to the Hellenist world is known to be home for astrologists. However, it is worthy to note that this Gospel is not just about the Magi, rather the One who has been born, the King of the Jews. Jesus was born at the fullness of time or better when the time was fulfilled (cf. Gal. 4:4). At that point in time people were longing for the Messiah, despite this longing, which for some was real, and for others was apparent, in today’s Gospel we see different categories of people and their reactions about his birth and presence:

■Herod, the king was blocked by seeing Jesus because of his suspicion. The birth of Jesus meant insecurity for him. Little wonder, he killed whoever he suspected to be a rival. Thus, his reaction towards Jesus was that of hostility.

■The Chief priests and the scribes, this group reacted differently. They were indifferent to the presence of Jesus, they didn’t care. They were busy with their affairs in the temple and legal dealings. Probably, they were afraid of King Herod, little wonder, they handed him the information and remained unmoved. They did not even dare to lead the Magi.

■The Magi, were learned people, but their knowledge did not get over their head. And as such, their reaction was that of openness and acceptance. When they found Jesus, they adored him and offered him gifts: Gold, Frankincense and Myrrh.

           Be that as it may, the Magi did not present mere gifts to the King; rather the three gifts they offered to Him were replete and beaming with significance:

Gold: symbolizes a gift for Kings, denoting his Kingship. It was indeed a sign of their sincere and total love.

Frankincense: the ancient people used it for religious worship, and it points to gods and divinity. It is therefore a symbol of the divinity of Christ. The Magi used it to adore Him.

Myrrh: in the ancient world was used to prepare dead bodies. For instance, we remember the women that came with myrrh to the tomb of Jesus to anoint his body (cf. Mk. 16:1). This depicts the vulnerability of the human nature that Jesus assumed. This gift is therefore symbolic of Jesus’ humanity

          The prophecy of Isaiah was fulfilled in the episode of the arrival of the Magi to Jerusalem, and in turn we could equally say that the Gospel is the fulfillment of his prophecy that “at his light all peoples will walk”, and the Magi did follow the star. Therefore, with the fulfillment of this prophecy, God’s revelation brings to their realization various novelties of great importance: ●That the center of the nations is not a city (Jerusalem) but a person: Jesus, the Messiah and Lord, born in Bethlehem. ●The journey towards this center will not be only for the Jews, but for all, Jews and pagans alike. ●The people will not converge to Jerusalem to render cult to Yahweh in the temple, but in Bethlehem to adore a Baby in the arms of his Mother Mary.

          The passage of the Gospel gives us a wonderful indication on how to locate Christ, the Savior, and that is as the magi have demonstrated, through openness and disposition of heart, with the sincere desire of having the knowledge of the truth without prejudice. Similarly, there are as well obstacles that may hinder us from locating and encountering Christ, the Savior. First, is fear, fear of encountering one who overhauls our life. For if you encounter Christ you have to change your orientation and criterion of judgment.  Second, is servility to the powers that be, as it happened to the religious leaders in the time of Jesus, who were slaves to the political power of Herod. The powers that be today could be ideologies, dominant current of thoughts contrary to the Gospel. Third, is ambition for power, as it happened with Herod, and attachment to the things of this world. We need to liberate ourselves from the things of this world and personal prestige, allow ourselves to be guided and led by the light that comes from above (as the Magi allowed themselves to be led by the star).

         In all, the red thread that runs through the readings of today is the revelation of God in Christ and universality of God’s Salvation. At Christmas the world celebrates the self-giving of Jesus to humanity. He offers himself as the Savior of all, without exception. What have we to offer Him in return? The magi presented Gold, Frankincence and Myrhh. What do you have for the King of peace? The journey of the Magi might be taken as an expression of man’s religious quest, and as such man as capax Dei, to say it with St. Augustine. The question that should stem from our hearts is whether we still have this religious zeal and quest today? Do we still have the quest for God? What is our own reaction to this New Born King, is it that of hostility, indifference, or concern and love? That of the Magi was love and adoration, even me today I have come to adore him. What of you? Let us join the Magi in this marvelous and admirable Adoration of the New Born King! Come let us adore the leading-Star!! Come let us adore the Light that enlightens all men and makes them one!!!

(Fr. Vitus M.C. Unegbu, SC)