Humility: The Virtue That Surpasses All!

(Homily 22^nd Sunday in Ordinary Time, Yr. C)

     In today’s readings humility seems to be the pivotal message that traverses the three liturgical texts. Humility as exemplified in the first reading is the attitude of man before earthly and heavenly (spiritual) riches: “The greater you are, the more humbly you should behave, and then you will find favor with the Lord” (v.18), this serves as a prelude to the Gospel: “For everyone who raises himself up will be humbled, and the one who humbles himself will be raised up” (v.11). In the Gospel humility is presented as the best attitude of man, and particularly of a Christian, in his relation with others and in the different situations that life offer. The second reading takes up the theme of the heavenly banquet; the sacred author presents the contraposition between the old revelation on Sinai and the new and definitive one that came through the mediation of Christ (Humility personified) in Zion, where those who possess evangelical humility gather.

     The first reading (Sir. 3:17-18, 20, 28-29) presents a veritable lesson on humility. As a matter of fact, pride is the worst of the seven deadly sins, while humility is the mother of all the Christian virtues. For this a humble person finds favor in the sight of God, though not as a reward or merit for his humility, but because humility like faith entails abandoning oneself before God and allowing God to act where we cannot do anything. The passage presents a wise man in the Old Testament, who attracted God’s favor and the love of the people because of his readiness to help others, indeed humility bears many fruits, and one of them is kindness. In this passage we see the fruit of humility: ‘a humble person is loved by men and finds favor with God’. It is the Lord who resists the proud and gives grace to the humble (cf. 1Pt.5:5). Indeed, the Lord gazes at the humble, and the gaze or look of the Lord is life giving, for this Prophet Isaiah puts words in the mouth of the Lord thus: “But my eyes are drawn to the person of humbled and contrite spirit” (Is. 66:2). In the same vein, the verses of today’s psalm, the Psalmist praises God for granting His favor to the poor and the humble.

     The Gospel periscope (Lk. 14:1,7-14) presents the reality of the Kingdom of God in the context of a banquet. The parable is a piece of sapiential and prudential advice on how to comport oneself at the dinner of the Lord, so as to avoid embarrassment. Be that as it may, as a parable, this passage cannot be easily tagged or considered a piece of worldly wisdom or merely a lesson on humility. More than that, it captures more the aspect of man’s relationship with God. For God through His Son, Jesus Christ is inviting men and women to the Messianic feast, the heavenly banquet. The initiative of this banquet is God’s; therefore the way to respond adequately to the invitation is by giving up any form of claim of personal merit or rights. Like the Pharisees that expected the best and privileged seats and positions as a recognition or reward for observing the Torah, instead they have to humble themselves and learn the fact that salvation is an unmerited gift of and from God.

       One of the characteristics of the gospel of St. Luke is the presentation of Jesus as an invited guest in a meal by the Pharisees. For three times we see him as a guest in the house of the Pharisees, and in those three times Luke presented Jesus who was very submissive, accommodating and tolerant before the Pharisees. ●The first time was in the house Simon (Lk. 7:36-50), and while Jesus was there a woman with a bad name came in with an alabaster ointment, she soaked the feet of Jesus with tears, wiped them away with her hair and anointed them with the ointment. Jesus through his presence rehabilitated spiritually that sinful woman. ●The second time was in the house of an anonymous Pharisee (Lk. 11:37-54), he warned the Pharisees of their hypocrisy and exhibitionism. Jesus rebuked them: “You Pharisees! You clean the outside of cup and plate, while inside yourselves you are filled with extortion and wickedness” (v.39). ●The third time is narrated partly by the gospel passage of today, it happened in the house of one of the leading Pharisees, after the healing of a dropsical man. From the foregoing, one notices that each time Jesus honors their invitation he gives them a wonderful lesson for life, he told that man that invited him, “When you have a party, invite the poor, the crippled, the lame, the blind, then you will be blessed, for they have no means to repay you and so you will be repaid when the upright rise again” (vv. 13-14). It is not as if Jesus was trying to abolish the usual sharing and conviviality that exist between friends and families, rather he wanted to admonish them on the need not to do things for egoism and that our gestures of love should have preference (the poor and the needy). The fact that Jesus was going to the houses of the Pharisees at that time, has a big significance for us. And as usual, Jesus grabbed the occasion to rebuke them on their incoherence and presumption. Similarly, this passage reminds us that a person’s acceptance into the Messianic banquet is incumbent upon ones acceptance of the others in the present time. Upon this consideration, humility becomes really an active virtue.

       The teaching on humility is translated in concrete images in the parable of today’s Gospel. It is pertinent to understand the meaning and aim of this parable. At first it does appear, Jesus is giving a set of norms for good table manners or on subtle calculation (of choosing the last place in order to gain the first). This was the meaning the rabbi of his time was giving to the maxim in the book of Proverbs: “do not take a place among the great; better to be invited, ‘Come up here’, than be humiliated in the presence of the prince” (Prov. 25:6-7). But in the mouth of Jesus the prospective changed radically and the words of natural wisdom become words of eternal life. The banquet that Jesus speaks about is the eschatological banquet; between the choice of a place by those invited and the intervention of the head of the house who enjoins to go back or forward, there is in-between a leap from this life to the other life. Therefore, the rapport that Jesus evokes is not between man and man, but between man and God; and this gives the parable a different undertone.

       Jesus concluded the parable with the words: “who humbles himself will be raised up”. But what does it mean to humble oneself? If this question is posed to a group of Christians, certainly we will get many answers. However, to discover what true humility is, we need to interrogate Jesus. As Jesus would always say: “learn from me, for I am gentle and humbler in heart” (Mt. 11:29). Where does the humility of Jesus reside? The humility of Jesus resides in the heart, and in deed connecting his humility to the heart entails that the humility of Jesus is a holistic and integral humility. In the whole Gospel Jesus did not admit of any fault whatsoever, not because of pride, but because that is the fact. Little wonder, he says with his head high: “Can any of you convict me of sin?” (Jn. 8:46). This is indeed a proof of his unified divinity-humanity. Not only that, he says learn from me for I am humble. Therefore, humility in the dictionary of Jesus is deep rooted in his being and mission. What did Jesus do in order to show that he is humble? He stooped low; he lowered himself, not in words or with sentiments, but with facts and in deed.  The humility of Jesus began when even though he was “in the form of God, did not count equality with God something to be grasped. But he emptied himself, taking the form of a slave, becoming as human beings are; and being in every way like a human being, he was humbler yet, even to accepting death, death on a cross” (Phil. 2:6-8). In all his life, Jesus remained coherent with this choice: he is the Master that lowers himself to wash the feet of his disciples, he comports himself as the one who serves. His was a humble existence, of descending and descending till the point of the tomb. And the Father raised him up above all, “for this God raised him high” (Phil. 2:9).  This is how his (Jesus) parable was realized in his words: Who humbles himself will be exalted. As such, to be humble means to “make your own the mind of Christ Jesus” (Phil. 2:5), to comport oneself as he comported himself.

     The central theme of today’s message offers us the opportunity to understand in a new way, what evangelical humility means. Humility is first of all, a question of fact, choice and concrete attitude, not mere sentiments. The Greek word used in the New Testament to indicate the act of humbling oneself is tapeinoo, which literally means to lower oneself, to stoop low. Humility is the readiness to come down from ourselves, and to lower oneself towards the brothers and sisters, it is the will to serve, to serve for love and not for advantages. This introduces an important perspective in connection to humility as gratuity, but in relation to the second part of today’s Gospel , which talks about a different thing altogether. Jesus says, when you prepare a meal do not invite the rich, the handsome and the beautiful, the powerful, those who can pay you back; instead invite the poor who have nothing to give you in return. Here, we see that evangelical humility is closely knit with love; it is indeed, a manifestation of agape. That is the love that St. Paul talked about in his famous hymn on love, to say that “love is always patient and kind, love is never jealous; love is not boastful or conceited” (1Cor. 13:4), entails that love is humble and humility is love. Jesus takes the virtue of humility to a higher level, to an agapic level. To be humble in Jesus’ parlance entails to loss oneself, to spend oneself gratuitously, it means to live for others and not for oneself. Little wonder, boast, pride and self-seeking are opposed to humility. In the words of St. Paul: “Someone who thinks himself important, when he is not, only deceives himself” (Gal. 6:3). St. Paul at times presents humility as a balanced and realistic view or presentation of oneself with sobriety, “never pride yourself on being better than you really are…Do not congratulate yourself on your own wisdom” (Rm. 12:3.16).

     In the second reading (Heb. 12:18-19, 22-24a) the author makes a sort of comparison between the law, the old revelation on mount Sinai and the new and definitive revelation through the mediation of Christ on Mount Zion. The author says that we are on mount Zion, the city of the living God. The mount on which Christians gather is not an inhospitable mount, but a place of the gracious presence of God, a place of salvation (cf. Is. 2). The images of both the mount and the city are symbols of salvation that comes from on high, from God (cf. Gal. 4:26). The new mount (Zion) will not be inaccessible like the old one (Sinai), for Christ is the Mediator of the New Covenant. However, the hit-track of this contrast in relation to the central theme of this Sunday is the fact that coming to the mountain is the favor that God grants to the “humble”.

     Be that as it may, upon a deeper reflection on our theme today, we cannot but say that true humility is revealed in the equilibrium in the rapport with God (humility of the heart) and the way of relating with the others (humility of fact). Humility, like love, has to be expressed towards God and towards the neighbor. To be humble in our world today requires the courage of swimming against the current, for we live in a world that exhorts pride, self-centeredness and the philosophy of climbing at the detriment of others. Therefore, dear friends, what we should be aiming at, striving for, are summed up in the words of sacred scripture (Ps. 51): "A new heart create for me, Oh God, and put a steadfast spirit within me." This is God's work, not something we can achieve of ourselves. "Without me," Christ told his disciples, "you can do nothing" (Jn. 15:5). But with him, we are assured, all things are possible for those who love him. O Lord give us the enabling grace to emulate your humility, for “You save a people that is humble and humiliate those with haughty looks” (Ps. 18:27).

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

Through The Narrow Door!

(Homily 21^st Sunday in Ordinary Time, Yr. C)

     The liturgical texts of today move between two poles: the universal call to salvation and the need for a personal courageous commitment. Isaiah in the first reading speaks of God’s salvific will for the salvation of all peoples: “I am coming to gather every nation and every language. They will come to witness my glory” (Is. 66:18) and in the Gospel Jesus says: “And people from east and west, from north and south, will come and sit down at the feast in the Kingdom of God” (Lk. 13:29). The Gospel gives a further glaring indication that the door to enter into the Kingdom of God is narrow, and only those who are committed courageously for the cause of the Kingdom will pass through it. The readings therefore presented God as a God of infinite love, for he calls all to salvation, but he is also a God of infinite justice. Little wonder, Jesus invites us to be conscious of the fact that our personal actions and inactions will determine our eternal destiny. The second reading on its part deepens the dimension of the personal courageous commitment, for in our struggle for this commitment, the Lord accompanies us with his paternal pedagogy of correction, in order to remold us in a shape suitable for the narrow door.

     The first reading (Is. 66:18-21) presents the scenario of the gathering together of people from all walks of life at Zion at the beginning of the messianic times. This is a common image in the Old Testament prophecies, especially that of Isaiah. Some Christian theologians see the fulfillment of the prophecy of the gathering of people from east and west, north and south, in the gathering of all nations into one holy Catholic Church and also in the future coming of Jesus Christ, for He will come to gather all the nations of this world into his Kingdom. For God there are no limitations and preferences for entrance into His Kingdom, no geographical, biological or physiological limitations. The psalmist echoes his voice in the universalistic view of God’s redemptive act in Christ, by inviting all nations to praise the name of Yahweh: “O praise the Lord, all you nations; acclaim him, all you peoples” (Ps.117:1). Thus, it serves as a suitable response to the first reading that hinges on the gathering of all peoples in Zion.

     The message of the Gospel (Lk. 13:22-30) culminates in the proclamation that many shall come from east and west, north and south, to take their place in the Kingdom of God. Thus, it evidences the universality of the Christian message. It is for all men, and it is offered through Christ. As Luke presented in the episode, while Jesus was walking towards Jerusalem, as it is common with Luke to present Jesus walking always towards the city where his sacrifice will be consumed, of which he was fully aware, on the process an anonymous interlocutor posed him the question: “Sir, will there be only a few saved?” (v.23). The question is a reflection of a domineering problem that was attracting the interest of many, at that time. The responses given in the Jewish context are variegated. Some were very optimistic, and they maintained that “all the Israelites will have part in the future world’; others instead maintained a rather pessimistic view that “only few persons will participate in the future world”, and there was a widespread belief amongst them that pagans will be excluded from the Kingdom of God and from salvation; irrespective of the fact that the prophets repeated incessantly that all are called to salvation. Jesus did not give a direct response to his interlocutor, to the question of how many that will be saved, he responded with an image of the door that leads to salvation. He preferred to address all present, and thus invited them:

     First, “try your hardest to enter by the narrow door” (v.24), by this, he intends to let them know that even though salvation is free but it is not without a cost. Even though Jesus has given it to us free, yet it costs us sacrifice, perseverance, self-abnegation and renunciation. It is not even to be considered as an acquired right or a given privilege as in the case of the Jews. The possibility of salvation is given to all; there are no privileges and preclusions whatsoever. To try one’s hardest to enter through the narrow door entails two things: renouncing oneself (the struggle against pride, egoism and all the evil inclinations) and following Christ (to make specific choices in conformity with the will of God without conforming to the mentality of this world). In fact, already in the passage of the first reading the Lord announced: “I am coming to gather every nation and every language. They will come to witness my glory” (Is. 66:18). In the words of St. Paul, with Christ “God’s grace has been revealed to save the whole human race” (Tit. 2:11) and again to Timothy: “He wants everyone to be saved and reach full knowledge of the truth” (1Tim. 2:4). However, the door is narrow as Jesus warned, there is therefore need of making effort to enter. Little wonder, in another occasion Jesus said: “If anyone wants to be a follower of mine, let him renounce himself and take up his cross every day and follow me” (Lk. 9:23). Jesus counts on us, but basically on our readiness to share in his destiny of suffering.

     Second, Jesus warns that there is an established time within which one has to decide, a profitable time to have access to the Kingdom, after which the door is closed. “Once the master of the house has got up and locked the door, you may find yourself standing outside and knocking at the door” (v.25), this indicates the necessity of an urgent decision for Jesus and his message and the readiness to allow one’s choice in life be determined by the Gospel of Christ and equally the effort to live in accordance to it, in order to avoid the risk of being excluded from the Kingdom of God. These two admonitions are to be taken very serious and imprinted in our hearts. In that moment, whoever is inside remains inside, and whoever is outside remains outside. And it will be of no use shouting: “Lord, open to us” or to claim rights: “we are descendants of Abraham or to re-vindicate privileges: “we once ate and drank in your company, you taught in our streets”. And the Lord will respond: “I do not know where you come from” (v.25). With this discourse, Jesus was sending an important message and signal to the Jews. They as the descendants of Abraham were heirs of the divine promises of salvation. They were the first to be called to the kingdom of God, but if they do not profit that favorable moment and do not accept him as the Messiah, they could be equally excluded. Jesus therefore, foresees that the call is extended to all peoples scattered all over the world. The message of salvation will be more favorable amongst the pagans than the Jews, for this he said: “people from east and west, from north and south, will come and sit down at the feast in the Kingdom of God”. Little wonder, the discourse concluded thus: “Look, there are those now last who will be first, and those now first who will be last” (v.30). Jesus has illustrated the two different ways of approaching God’s salvation: the way of those who pretend to possess the kingdom of God because of some privileges of birth or for passed merits and the way of those, instead who seek for this salvation day after day, with humility, through the following of Christ. This reveals two categories of Christians in the Church 

     Behold, the words of Jesus are quite demanding, they are words addressed to men and women of all times, so that they can come to the decision and make fundamental choice to be on his part, and therefore embrace the Gospel of salvation, in order not to run the risk of being locked out of the Kingdom of God. For us Christians today, we need to make effort to guide against falling into the same false security of the Jews. Having eaten Jesus in the Eucharist, having listened to his Word, having invoked him in prayers, all these are not enough to save us. Instead, we have to “try our hardest to enter by the narrow door”, the door of self-abnegation and renunciation from sin, the door of acceptance of suffering and sacrifices. This is the door that the choice of and for the Gospel comports, and which the Lord uses for our correction and to educate us for our sanctification (second reading). Indeed, the teaching on the narrow door finds an eloquent expression in the second reading: “The Lord trains those he loves, and chastises every son he accepts” (v.6).

      The second reading (Heb. 12:5-7.11-13) dwells on the divine discipline of the faithful. The discipline that the sacred writer talks about in this passage is probably not a grave persecution. The discipline referred to in the passage is the disciplining of the Lord to his people. However, it is noteworthy that the discipline in question is a sign of God’s love to his people. This passage touches a very important and sensitive question: why does God permit trial and sufferings? Why is it that many a times, those who suffer more are the good ones or however, those who make effort to live in accordance with the law of God? No doubt, this passage offers us some precious considerations, for the writer tried to explain why God allows or permits trials and sufferings. The sacred writer makes reference to the book of Proverb thus: “My child do not scorn correction from Yahweh, do not resent his reproof; for Yahweh reproves those he loves as a father the child whom he loves” (Pro. 3:11-12), and our anonymous author re-affirms: “My son, do not scorn correction from the Lord, do not resent his training, for the Lord trains those he loves, and chastises every son he accepts” (vv.5-6). And he concluded thus: “God is treating you as his sons. Has there ever been any son whose father did not train him? (v.7). God follows the pedagogy of a father who uses even strong and strict ways of educating well his children that he loves.

     Furthermore, the author sustains that God permits that we pass through sufferings, “he does it all for our own good, so that we may share his own holiness” (v.10), (though this verse was omitted by the liturgical text of today. It is important because it clarifies the positive sense of divine correction and education through suffering). Be that as it may, extrapolating from this, we may well affirm that trial and suffering in God’s design has the following scope: to render our faith more pure and coherent; to increase our love, for love is manifested in pains; to purify our hearts from sins; to make us participants of Christ’s crucifixion so as to participate in his glory. Therefore, trials and pains are not punishment from God or a sign that he has abandoned us, but a way of drawing us closer to Himself. They serve as means of our sanctification. Again, the author added that “any discipline is at the moment a matter for grief, not joy; but later, in those who have undergone it, it bears fruit in peace and uprightness” (v.11). Thus, sufferings whether moral or physical are to be considered a sort of spiritual training, which at the moment may be fastidious, but it produces the fruit of holiness, peace and progress in good life. In moments of suffering, a Christian should by no means doubt the love of God and his providence.

     From the foregoing, it is obvious that salvation is God’s initiative and however it comports the human commitment. In that bid, for man it is impossible to save himself single-handedly, it is God who saves. But God does not impose salvation on man; rather He offers it to us! We remember when the apostles were worried and afraid of the exigencies of the Gospel, and they exclaimed and asked Jesus: “Who then can be saved?” And Jesus responded them thus: “Things that are impossible by human resources are possible for God” (Lk.18:26-27). God is able! May He give us the grace to accept his divine pedagogy of correction as a means of passing through the narrow door that leads to God’s Kingdom, our eternal destiny! Amen!!!

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

The Peace that Divides!

(Homily 20^th Sunday in Ordinary Time, Yr. C)

     The scandal of the truth could serve as the theme of our reflection today. The truth that Jeremiah proclaimed scandalized his contemporaries (first reading). Similarly, the words of Jesus on fire, on the baptism in the blood on the Cross and on the sword that divides scandalized his listeners; because his words were not complying with their expectations. And this scandal of the truth is exemplified in the trial and suffering of the just. On this, the figure of Jesus appears more eloquent, the destiny that awaits (Passion and Death) him emerges in a latent, yet a manifest way. This is revealed in his self-consciousness as the Promised Messiah, he who inaugurates and realizes the messianic times. And this no doubt is demonstrated in the proposal of himself as the fundamental choice for man and woman, as the Absolute before whom all else is relative. Be that as it may, within the context of the Messiah’s destiny and the ordeal of Prophet Jeremiah, the readings thus revolve around the theme of the scandal of the truth and consequently, the persecution of the just even unto death. The second reading however, takes cognizance of this scandal and the fate of the Messiah when the sacred writer opined that Jesus endured the cross, despising the shame for the joy that was laid before him: sitting at the right hand of the throne of God (cf. Heb. 12:2), but it also invites us to be strong in the face of persecutions.

         The first reading (Jer. 38, 4-6. 8-10) presents the ordeal of prophet Jeremiah. Jeremiah lived in the sixth century B.C, his was a historical time marked with great upheaval in the Middle East, which gave rise to the collapse of the Assyrian empire, and thus the emergence of the great empire in Babylon. As a result of their bondage in Babylon the Jewish leaders compromised their faith in God and tainted themselves with paganism. Precisely in the context of today’s passage, the demanding task given to Jeremiah by God was to warn them against forming an alliance against Babylon. It was before the destruction of Judah in the sixth century B.C., and King Zedekiah and his princes found themselves in a dilemma, to pay or not to pay tax to Babylon or to resist and face destruction. The princes advised Zedekiah to enter into alliance with Egypt and wage war against Babylon. To this Jeremiah dissented and advised them to pay the tax so as to avoid the destruction of the temple and Jerusalem, owing to this contrary advice the princes sought to kill Jeremiah. Be that as it may, despite his warnings to them to desist from such act, the ruling officials jeopardized all his efforts and threw him inside the cistern, but through the intervention of Ebedmelech, Jeremiah was rescued, for the King, Zedekiah managed to save him. They did not listen to the voice of the prophet, they went to Egypt for alliance, but Egypt refused to ally with them. Thus, Babylon conquered Judah, destroyed the temple and Jerusalem and the people were taking to exile.

     In that episode, we see glaringly the fate of the just man, prophet Jeremiah, who was cast into the cistern of Malchiach, to sink in the mire. Just because he says the truth and what the Lord suggests to him. He suffers simply because he said what he had to say as a prophet in the name of God and for the good of his people. He did not allow himself to be intimidated by the law of the majority and unfounded consensus. Indeed, Jeremiah is a prophetic figure of Christ, the Just par excellence, rejected by his people and condemned to death. Prophet Jeremiah, is no doubt the most eloquent Christ-figure in the Old Testament, his life bears the greatest resemblance with that of Christ. This is depicted in his words thus: “All you who pass this way, look and see: is any sorrow like the sorrow inflicted on me” (Lam.1:12).

     The passage of today’s Gospel (Lk. 12, 49-57) begins with a shocking affirmation: “I have come to bring fire to the earth, and how I wish it were blazing already! There is a baptism I must still receive, and what constraint I am under it is completed!” (vv.49-50). This first shocking statement of Jesus presents two images or symbols (fire and baptism). Fire is one of those biblical images that re-occurred a number of times in the Scriptures; it appeared 378 times in the Old Testament, and 71 times in the New Testament. Fire indicates the presence of God. For instance, we cannot but remember the episode of the burning bush where Moses encountered God (Ex. 3:2). On another occasion after leaving Egypt, God led the people of Israel by means of a pillar of fire in the night (Ex. 13:21). In that historical battle between Elijah and Baal with his prophets, God intervened and answered by fire (1Kgs. 18:24). Jeremiah also confirmed that God’s word is like fire in his mouth (Jer. 23:29). In the letter to the Hebrews God is seen as a “consuming fire” (Heb. 12:29). However, fire is also seen as a symbol of destruction. We remember the cities of Sodom and Gomorrah were destroyed by fire (Gen. 19:24), Prophet Isaiah prophesied that God will carry out his judgment by fire (Is. 66:16).

      What is this fire and this baptism that Jesus is talking about? First, we could say it is the Passion, especially with reference to the image of baptism, for more than twice Jesus talked about the event of his passion and death as a baptism: “Can you drink the cup that I shall drink, or be baptized with the baptism with which I shall be baptized?” (Mk. 10:38). He employs the use of the image of baptism because on the cross, he was immersed and covered by the waters of tribulation (cf. Ps. 69:1). Again, because from the Cross flows the fount for the purification of all sins. And with regards to fire, we can make reference on the image of fire, which could be referred to that moment, especially with reference to the words of Jesus: “When I am lifted up from the earth, I shall draw all people to myself” (Jn. 12:32). Fire in this case, alludes to the love of God for humanity, the fire of divine love, which is revealed on the Cross. The eloquent revelation of God’s love for sinners, the Cross is the new burning bush. Therefore, in the first moment Jesus had in mind his Passion and Resurrection. And again, both fire and baptism are used to indicate the Pentecost: “He will baptize you with the Holy Spirit and fire” (Lk. 3:16) as John the Baptist affirmed. The same evangelist in the Acts of the Apostles presented the Pentecost as the first baptism of the entire Church, as such, a baptism without water, but with fire (cf. Acts 2:3). Be that as it may, with that affirmation, Jesus expresses his anxiousness for the accomplishment of the Father’s will. It is now incumbent on us to keep this fire burning. We have to rekindle this fire daily.

     Furthermore, in the second part of the Gospel passage, after Jesus must have spoken about his fire and baptism, he makes a perturbing statement thus: “Do you suppose that I am here to bring peace on earth? No, I tell you, but rather division” (Lk. 12: 51). This is because before Jesus and his words, one cannot remain neutral or indifferent; there is need of making a choice; or with Him or against Him. This is more than a shocking affirmation, rather apparently contradictory. It seems to contradict the spirit and the truth of the Gospel and the promises of Jesus: “I leave you my peace, my peace I give you” (Jn. 14:27) and his greetings to his disciples after the Resurrection, “Peace be with you” (Jn. 20:19.26). Indeed, by no means Jesus is not in contradiction with himself. Then what exactly is imbedded in the words of Jesus?  If you dig deep, we may affirm that Jesus also brings “division” in triple senses: ●Deep within us, that is interiorly, the truth of His words is thought provoking. It does not leave us at peace. His word and truth shake us and make inquietude, because a part of us wants to adhere to Christ, but the other part resists and rebels, that is the same interior division that St. Paul was lamenting for (cf. Rm. 7:14-24). ●Jesus causes division also in the sense that he proposes to us to make fundamental choices in life. Some accept it, while some others reject it. There is no room for being lukewarm, neither hot nor cold (Rev. 3:16). ●The division that Jesus says he brings could also be intended to be similar to the division of the fire that separates; it separates metal from the waste to make it pure and resplendent. Jesus came to bring a clear cut separation between light and darkness, truth and lie, justice and injustice, good and bad. Before him, no one can claim to be indifferent; we are all called to make a choice, for or against Him. And whoever chooses him cannot live in an existential-spiritual ambiguity or in a compromised hypocrisy.

     As a matter of fact, the mention of division ought not to be strange, for in the life and mission of Jesus many a times we see division as almost the price of peace. Little wonder, the old Simeon envisaged the nature of his mission, when he blessed them and said to the mother “Behold, this child is set for the fall and rising of many in Israel, destined to be a sign that is opposed, and a sword will pierce your soul too- so that the secret thoughts of many may be laid bare” (Lk. 2:34). He is a sign of contradiction, and if you desire to follow him, you too must be. Peace must not be sought at the expense of truth (irenism), especially the truth of the Gospel message.

     Yes his message brings division where people do not accept the truth. It brings division where there is hatred. It brings division where there is darkness. It brings division where people perpetrate injustice. It brings division where people reduce religious pilgrimage to title tours. No doubt, if you want to follow Jesus you must be ready to suffer discrimination, division (and this division can be at the positive or the negative side). If you proclaim his word without fear people will hate you. Jeremiah in the first reading had his own experience. Christians are called to experience it as well, little wonder; we are invited in the second reading to “lay aside every weight and sin which clings so closely”. If you have welcomed Jesus and His message in your life there must be a difference.

     The second reading instead (Heb. 12, 1-4) presents Jesus as the Author and finisher of faith. The sacred author opines that Jesus endured the Cross and its shame because of the joy that lay ahead, “Sitting at the right hand of the throne of God”, that is the fate of a just man. It is incumbent upon the endurance and perseverance of Christ that the writer gives us a moral and existential invitation thus: “let us throw off everything that weighs us down and the sin that clings so closely, and with perseverance keep running in the race which lies ahead of us. Let us keep our eyes fixed on Jesus, who leads us in our faith and brings it to perfection” (vv. 1b-2a). In our journey towards the ultimate end or better our Promise Land, to fix our gaze on Jesus entails making him our Model and Guide, looking always up to Him. Be that as it may, fixing our gaze on him, we have to emulate him: ●who endured the cross in exchange of the joy that lies ahead, in exchange of success and triumph he chose the cross, ●who endured from and for sinners such hostility against himself, ●who suffered hostility for sinners, especially in the moment of passion. The passage ends with provocative words thus: “In the fight against sin, you have not yet had to keep fighting to the point of shedding your blood” (v.4). It therefore serves both as an encouragement and a challenge for us in our daily struggle and conquest over sin and evil.

     Therefore, may we ask God the grace of perseverance in good deeds! May He give us the moral courage to speak out against the evils in our society and of our time and the moral courage to risk our peace and security in defense of what is right and just! Amen!!

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

Her Assumption Into Heaven!

(Homily for the Solemnity of the Assumption of the Blessed Virgin Mary)

     The pivot around which revolves the readings of today is the concept of “relation”, and it is orchestrated in the rapport between Mary and God, Mary and her Son and Mary and the Church. Mary’s greatness and favor springs from her relation with God. She is a woman of prevenient and enabling grace. In Gospel we see the relation of Mary with God the Father: “He who is Mighty has done great things for me”. In the second reading we can see the relation between Mary and the Son, Jesus: “the first fruit of those who have fallen asleep”. On the other hand, the first reading presents the relation between Mary and the Church: “a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars”.

     In the Gospel passage (Lk. 1: 39-56) we see Mary in relation to the Father. She recognized that the Father has done great things for her, what are those great things? ●First is the fullness of grace with which she was conceived, her Immaculate Conception, which accompanied her in the course of her earthly existence. ●Second is the mystery of her divine maternity, the Only Son of the Father took flesh from the Blessed Virgin Mary. This indeed is a wonderful gesture of the Father’s love towards Mary and all humanity. God made her the arch of the new covenant, with God in her womb she was a cause of blessing for John the Baptist and his fathers (cf. 2Sam. 6). ●Third is the mystery of her co-redemption, for God wanted Mary to be united to Christ the Redeemer; she was associated with work of redemption in all her life but especially at the moment of supreme immolation on the Cross. The great things God has done in the life of Mary do not end with the birth of Jesus; for God continues to work his greatness in the heart and life of Mary. ●And the last of these great things is the assumption in body and soul to the heavenly glory. Mary was possessed by grace in body and soul, the Immaculate in whom there is no iota of corruption, because everything in her life is grace, pure grace of God.

     On the other hand, this passage falls within the visitation narrative and the Magnificat. The Magnificat is to be seen not as an individual hymn of Mary, but as the hymn of the representative of the true Israel, and this is indicated by the switch from the first person singular to the third person plural (cf. v.50). Mary indeed is the symbol of the true Israel that rejoices in the Lord for the coming of the Messiah.

     The second reading (1Cor. 15: 20-26) presents Mary in relation to the Son, Jesus. The mystery of the resurrection of Jesus Christ and of his consequent glorification is unimaginable without the reality of a body, formed in the womb of the Virgin Mary. Christ has broken the bondage of death and became the first fruits of the dead. The Blessed Mother can look at Jesus and say: “This is the flesh of my flesh”. If therefore, the body of the Son was glorified, is there any doubt that the Son will indeed glorify the body of her mother, the blessed flesh that was at the same time arch and nourishment for him. The risen Christ is the first fruit of those who have fallen asleep, in the temple of Jerusalem, the feast of first fruits pre-announces the abundant harvest, now, the glorified Christ pre-announces the glorification of the all the believers. It is a glorification that will take place in his second coming at the end of time. The definitive Easter of every Christian is not possessed, rather it is a certain and sure hope. Mary is the only woman who already lives in the definitive Easter, because in her blessed flesh, her Son Jesus Christ realized in fullness the work of redemption. In a certain sense, we can affirm that Mary together with Jesus, through his works, are the first fruits of those who have fallen asleep. As such, we cannot but raise our gaze to Mary Assumed into heaven with love and hope.

     The first reading (Ap 11: 19; 12: 1-6a.10ab) instead presents Mary in relation to the Church, the woman presented in the book of Revelation symbolizes Eve, Israel and the Church. In the passage the child that is born is the Messiah, for in verse 5: “the son who was to rule all the nations with an iron scepter”, these messianic qualities were attributed to him as in Psalm 2:9, and again fostered by the proclamation that follows his exaltation to God’s throne. Thus, there is a question that arises from this passage: who is the woman that is described in this passage? There are three possibilities as regards the identity of the woman in question: ●Some regard her as the representation of the old Israel, the nation from which the Messiah came, this is a suggestion of the Old Testament literature (cf. Is. 66:7). ●Secondly, she is seen as the image of the Church, the new Israel, the mother of the faithful, it alludes to Rev. 12:17 that talks about the other children belonging to the woman. ●Thirdly, as a fruit of recent catholic exegesis, the woman is identified as the Blessed Virgin Mary. Indeed, of these three interpretations it does appear they all converge into the image of Mary, the daughter of Zion, an iconic expression of the old Israel as well as the new Israel. The dragon is the old serpent that tempted Eve, and made her to be sent away from Paradise (cf. Gen. 3). However, in the passage of our second reading in verse 15 there come rays of hope, with the woman that conquered the serpent, marching on its head. This woman is the new Eve, Mary, on whom the serpent had no power, and for this she can with total freedom obtain the victory on the serpent. The woman represents the people of Israel, the woman-spouse with whom God contracted spousal covenant, a woman beautiful like the sun, powerful as a great queen, in expectation of a baby. In the person of Mary, the vocation and the hope of Israel is realized in a perfect way. She is beautified with divine splendor, powerful for her humility, in expectation, for she carries in her womb the Son of the Most High. She is also the symbol of the Church, the Church in the splendor of her sanctity, in her fecund maternity, in the situation of persecution for the work of the Devil, in the desert to regain power and to prepare for battle of victory. Mary as the daughter of the Church brought even to God her sanctity, her fecundity, her victory; as the mother of the Church, from heaven she assists the Church in her trials and consoles her in pains.

     In all, the Assumption of Mary is a guarantee of our hope. The glorious destiny of Mary is our last and definitive destiny as well. Her glorious presence in heaven does not only reveal the privilege of Mary, but also of the call of God towards all to participate in this same life in fullness. Where our Mother is, there we shall be also! May Our Blessed Mother Mary the Bright Morning Star continue to intercede for us in our earthly sojourn towards our Promise Land.

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

The Riches Of Heaven, As Compared To Earthly Riches!

(Homily 18^th Sunday in Ordinary Time, Yr. C)

     The overriding themes emanating from the first reading and the Gospel are that of avarice, and the futility of the human earthly toil, especially when God is relegated to the background. No doubt, these two elements seem unfortunately to be the portrait or image of our contemporary society. Avarice, the idolatry of things and the desire for insatiable acquisition seem to be the major drive in our society today. It leads man/woman to self-deception, many a times of banking for our eternal life in the life without future. Little wonder, in the first reading the author asks: “What has a man from all the toil and strain with which he toils beneath the sun?” (v.22). Similarly, in the Gospel Jesus takes up this theme of vanity, but from a different perspective: “Watch, and be on your guard against avarice of any kind, for life does not consist in possession, even when someone has more than he needs” (v. 15). And the second reading on its part, serves as a complementary admonition to the invitation of Jesus: “if you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God” (v.1). Thus, the three readings present two ways of living. There is the way of living of the old man and the way of living of the new man. The new man recognizes everything as vanity and as such everything comes from God (first reading), the old man that accumulated wealth for himself without reference and reverence to God (Gospel) and indeed, the new man that seeks things that are above.

     In the first reading (Eccl. 1:2; 2:21-23) the sacred author asks: “What has a man from all the toil and strain with which he toils beneath the sun?” (v.22). What is the purpose for all these toils, if at the end he abandons all for another person? Does it worth it? This question raised by the sacred author ought to be a pertinent question that every wise person has to ask himself/herself. The sacred author is not a pessimist, he is not in despair, rather a wise person, who reflects, a realistic spiritual guide who desires to lead man/woman out from the enchantment of ephemeral things, material things that often erode peace form the heart. They create torment and inquietude. And he comes up with a solution thus: that man/woman should enjoy life as a gift from God, has to live in the holy fear of God, that is with the worry of not displeasing him and to trust in him by obeying his commandments. The book of Ecclesiastes exposes in an eloquent manner what human life is apart from God, and as such, it prepares the ground for the advent of the Gospel of Christ. On a closer look, it does appear that the message of this book is a discomforting message that paves way for the Good news. Be that as it may, human life is meaningless if considered in itself, apart from God.

     However, the most exhausting response to the question raised by the sacred writer in the first reading was given by Jesus in the Gospel periscope (Lk. 12:13-21). To the question: “What has a man from all the toil and strain with which he toils beneath the sun?”. Jesus says: “Watch, and be on your guard against avarice of any kind, for life does not consist in possession, even when someone has more than he needs” (v.19). Indeed, man has no profit of all his toils on earth, if during his life on earth he is occupied and worried only on how to accumulate wealth for himself egoistically, if one thinks that everything in this life revolves around possession and acquisition, if during his life he does not make effort to enrich himself with good works before God. We are called therefore, not to put our trust and confidence in things that pass away, but to anchor one’s life in eternal values.

     In the passage of today’s Gospel it is quite surprising the initiative of a certain man that approached Jesus inviting him to come and settle the land dispute between him and the his brother. We may cursorily ask: what concerns Jesus with this? But for every Jew it was very much natural to go to the religious authority to resolve even juridical issues. As a matter of fact, the Mosaic Law does not make a clear cut distinction between the civil, ecclesiastical and the moral laws. However, Jesus refused to intervene as a judge in such legal issues. He did not come to settle disagreements of legal or juridical characters, or to reform the society temporally. That notwithstanding Jesus gives a response with general moral imports which touches the heart of every disagreement.

     What is the general moral character that Jesus gives to this particular case? On this Jesus said: “Watch, and be on your guard against avarice of any kind, for life does not consist in possession, even when someone has more than he needs” (v.15). The ultimate cause of contrast or disagreement, be it at the family or social level is avarice, the inordinate desire for possession. As a matter of fact, many a times, discords and misunderstanding in the families arise as a result of material interest, or the case maybe that one part or the other is not contended with what is just. In the same vein, social contrasts and class struggles are equally caused by insatiability and personal interest, which goes on to create social disequilibrium. It is as a result of all this that Jesus warned: “guard against avarice of every kind”. We should make effort not to be slave(s) to avarice and to uproot it from our hearts.

     Moreover, Jesus in his response again gives a more profound motivation for the necessity of guiding oneself from the avarice of material things, not because it is the cause of political, economic and social controversies, but because it does not resolve the existential problems of the individual, little wonder, Jesus said: “for life does not consist in possession, even when someone has more than he needs”. Life indeed, does not depend on material wealth that one possesses. This entails that material possession is not a security against death, maybe it may prolong life in some cases, to some extent, but when death comes, the person goes! Many a times when death comes it does not give time for one to enjoy his possessions, as it was the case of the rich man in today’s parable. Therefore, “What does it profit a man to have gained the whole world, and to have lost or ruined his very self?” (Lk. 9:25).

     The human dignity or a person’s worth is not based or measured on his material possessions. Your worth is because of what or who you are, not because of what you have or possess, for who you are as a human being and as a Christian, not from external appearance. On the other hand, material wealth does not guarantee happiness, for many a times it creates inquietude, anguish and delusion. Jesus says: Fool! Foolishness “is when someone stores up treasure for himself instead of becoming rich in the sight of God” (v.21). Fool is one who accumulates wealth for himself. For indeed, what matters and counts is to enrich oneself in the sight of God, with grace, holiness, good works. The only riches worth pursuing are those that have an eternal value. “Store up treasures for yourselves in heaven, where neither moth nor woodworm destroys them and thieves cannot break in and steal” (Mt. 6:20).

     The second reading (Col. 3:1-5, 9-11) is suggestive of what a Christian has to do, and that is the invitation to live simply and effectively our baptismal call. For baptism unites us to and with Christ, it makes us to participate in his divine life and invites us to share in his glory, therefore, we have to fix our gaze on our target: Eternal Life. For this, he admonishes: “seek the things that are above…set your minds on things that are above” (vv.1-2). In this epistle, St. Paul acknowledged the risen life as a reality in which the baptized already participates in. However, he emphasized on the ethical imperative: “seek those things”, “put to death”, “do not lie”, that is a transcendent way of living.

     Baptism is a new birth to a new life in Christ: “you have been raised with Christ” (v.1). And again: “you have put off the old man with his practices and have put on the new man” (vv.9-10). Here, St. Paul uses the verb in the past tense to indicate what took place in the baptism of the Christians of Corinth. Every Christian therefore, has to live his baptismal calling day by day; all his or her existence ought to be a continuous effort to “put to death what is earth”. The dynamics are “stripping oneself” of vices and sins and “clothing oneself” with the Christian virtues, with Christ, the New Man, and thus appropriating his mind and sentiments. Baptism as a newness of life, new life in Christ, implies a new way of living, acting and relating with others. And above all, a new way of judging or considering the dignity and value of the human person, no longer based on race, nationality, colour of the skin and social prestige, but now with reference to Christ who is the all in all. Above all, the hit track of the epistle reading revolves around the words: “your life is hidden with Christ in God” (v. 3), but interestingly today, the reverse is the case, for in the Eucharist, God is hidden with Christ in our life!

     A proper look at the Gospel periscope reveals an attempt therein to draw together the messages of the first and the second readings. The rich fool lived his life without reference and reverence to God, and as such, was caught up in the futility and nothingness of this passing world. He lived without reference to the transcendent; he failed to seek those things that are above. And suddenly comes the decisional moment: “this night your soul will be required of you”. For he thought that he had everything at his beck and call, and that his life was under his control. The rich fool condemned himself to a life that has no future! Drawing the issue further, the episode of the sudden death of the rich fool reminds us of how important it is the value of readiness, we cannot but remember the great midnight cry with eschatological imports: “But at midnight there was a cry, Look! The bridegroom! Go out and meet him” (Mt. 25:6). May we make effort to overcome the sin of avarice and understand that our existence and possessions without God are vanity. May our gaze be continually fixed on the things that are above where Christ is seated at the right hand of God. Amen!!!

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