Jesus Is The Answer!

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

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

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

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

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

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

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

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

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

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

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

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

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

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