The Imperative Of The Cross!

(Homily 22^nd Sunday in Ordinary Time Yr-A)

     The message of this Sunday centers on the themes of divine will and call, a call to a religiosity of sacrifice orchestrated with the examples of Jeremiah’s prophetic passion, Jesus’ invitation to renunciation and cross and Paul’s admonition for a living sacrifice. As we see in the readings, the will of God was the supreme norm for prophet Jeremiah, for Jesus, and ought to be for every Christian. Here, the will of God is the divine plan for the salvation of man, which requires the human collaboration. And this plan, being divine has a logic that is different from human logic; sometimes it can even appear contradictory and hostile. Indeed, prophet Jeremiah experienced this, he was a peaceful and calm man, but God called him to a vocation opposed to his natural inclinations: he has to shout “violence and ruin”. The ‘passion’ of Jeremiah as he recounts in his ‘confession’ is the most sincere expression of his fidelity to the mysterious plan of God for the salvation of mankind. In his experience we see the synchronization of self-realization and self-abnegation, cross and love, faith and living sacrifice.

     In the first reading (Jer. 20:7-9) Jeremiah shares his prophetic ordeals, a sort of a dramatic confession before God. The people corrupted temple worship, priests were performing pagan rites. God told Jeremiah to condemn their wickedness. Then the prophet took an earthen jar, went to the city gates and smashed the jar. Then he announced to them that like the jar, Jerusalem will be smashed, for the people have become so corrupt. God sent him to announce “violence and destruction”, a period of suffering and trial, to a people that listens only to prophets that tell them what they want to hear, announcing to them previsions of peace and security. They say within themselves that they have the temple of the Lord. In this situation and with people of this frame of mind, a prophet who truly speaks in the name of God is an object of derision and mockery. To speak in the name of God becomes a heartbreaking and lacerating adventure. Upon hearing his words and seeing his actions, the priests felt criticized, so they arrested him, beat and threw him into jail. As he sat in the jail, the prophet felt betrayed by God. In his words: “For me, Yahweh’s word has been the cause of insult and derision all day long” (v.8). He arrived at the point of saying to himself: “I will not think about him, I will not speak in his name any more…I could not do it” (v.9). In his personal experience, Jeremiah felt a sort of rebellion inside him, because the Word of God “seemed to be a fire burning in my heart, imprisoned in my bones” (v.9). He felt reluctant to speak the word of God, because if he does, he will be reproached by the people. For he prophesied violence and ruin for the evil deeds of the people. He was tempted not to speak the word of God, but on the other hand, he acknowledged: “the effort to restrain it wearied me, I could not do it”.

     Jeremiah faced the temptation of escaping from the exigencies of the prophetic mission, the temptation of not to speak again in the Lord’s name. But the prophet declares that he could not, because God has a kind of seduced him. God’s word entered in him and in his bones like a devouring fire that the prophet could not contend. Thus, he will not keep silence. So, he was confronted between fear of the reproaches of the people and the supremacy of God’s will, and upon consideration of the supremacy of God’s will he chose to speak the word of God irrespective of what the outcome might be. He carried his prophetic cross. Extrapolating from Jeremiah’s experience, passion and confession, we can say that of all the Old Testament prophets, he is the one closest to the New Testament conception of what is meant to be a bearer of God’s Word. His ordeal and passion serve as a prelude to Jesus’ invitation to renunciation and carrying of cross in the Gospel narrative.

     Today’s Gospel (Mt. 16:21-27) is a continuation of last Sunday’s Gospel about Peter’s profession of faith in Jesus as the Messiah and the Son of God. Jesus wanted to make it clear to his disciples the meaning of his messianic mission according to the design of God: “to go to Jerusalem and suffer grievously at the hands of the elders, the chief priests and the scribes, and to be put to death and to be raised up on the third day” (Mt. 16:21). Here, Jesus announces for the first time what is the will of God for him, for Jesus started manifesting to his disciples that he has to go to Jerusalem, to suffer and die. However, we see Peter in that episode, probably moved by the desire of being a protagonist, wanted to distance that (the passion and cross) from Jesus’ way. But Jesus knows the will of his Father, and he cannot allow someone to interfere in their relationship. He has ardent passion for the will of God, that he called Peter “Satan” (from Rock to Satan), because he is like the devil who wants to thwart the will of God and distance Him from the divine plan. The devil tried to use the compassion of Peter to thwart the mission of Jesus. It is still green in our minds the episode of the Gospel of last Sunday, where Jesus called Peter the rock of faith. But today, Peter gives in to ideas from below, to worldly ideas; and Jesus tells him: “Get behind me, Satan”. It does appear Peter’s aim was for Jesus to lower the standards and give people what will please them and they will become Jesus’ followers. After rebuking Peter he told his disciples to take up their crosses and follow him. Indeed, the discipleship of Christ entails following the Lamb wherever He goes (cf. Rev.14:4).

     This passage presents the programmatic statements and invitation of Jesus to his sequela, “If anyone wants to be a follower of mine, let him renounce himself and take up his cross and follow me…Anyone who wants to save his life will lose it…What, then, will anyone gain by winning the whole world and forfeiting his life? (vv. 24-26). Jesus in his invitation does not propel anyone or impose His sequela on people, He says: “If anyone”. There is no imposition; rather it is a personal choice. Jesus gives conditions for following him: renouncing oneself (to renounce oneself does not mean to throw away one’s talents and capacities, rather it entails the understanding that the world does not revolve around us, is a call to move out from the idolatry of “I”, from one’s ego). The second condition is to take up one’s cross and follow Him, many a times we tend to make use of this quotation wrongly, just to portray suffering patiently, to accept the crosses of life, but Jesus did not say “bear” the cross, rather he says “take” “carry”, as such, a disciple is not asked to suffer passively, but actively. The Gospel ends with a divine logic: loosing and finding, that has existential, spiritual and eschatological imports.

     Jesus tells us to renounce ourselves, to learn how to lose, to lose even our life. Jesus proposes to us apparent alienation from oneself, in a society where the supreme value is personal realization. In a society where work, occupation, culture, promotion, social emancipation and all are seen in function to self-realization, the invitation of Christ to self-renunciation sounds like a contradiction to the philosophy of the world. The contemporary man wants to win, and not to lose, not even to talk of losing his life. The obsession to domination and self-worth are in reality mortal obstacles to the true and authentic realization of the human person. The renunciation that Jesus requires, in reality is our ultimate self-realization and our true recovery; losing ourselves is the only way to find ourselves: for who loses his life will find it.    

     What in reality is Jesus asking us to renounce? He is not asking us to renounce our authentic human possibilities and values, but the sick part of us, the part that is in enmity with God, of the old man, the egoistic man, dominated by cupidity and concupiscence, who is not capable of loving anyone but oneself, and even this, in a wrong way. It was in this sense that St. Paul said that “All who belong to Christ Jesus have crucified self with all its passions and its desires” (Gal. 5:24). The renunciation of Jesus therefore, entails the crucifixion of the old creature in order to give way to the new, of the old man in order to give way to the emergence of the new man, created in the image of God, called for eternal life, a free man in Christ. Another important question we have to ask ourselves is this: renunciation for who and for what? It is for one’s sake for the love of God, because of the choice we make, the choice of God in place of our “I” and Ego, because of the hope the Lord offers us beyond death. When Jesus invites us to carry our cross and follow him, he is not inviting us to do something strange and unknown to Him, rather He is inviting us to follow his footsteps. In the present Gospel passage, we see that Jesus spoke about the cross of his disciples, after he must have finished talking about his passion, death and resurrection (cf. v.21). Indeed, the dying and rising of Jesus, is the foundation and model of the losing and finding of oneself, of dying in order to live.

     Be that as it may, we are therefore called today to proclaim to you the severe words of the cross, words that discomfort and perturb. To renounce oneself certainly is not an evangelic word or phrase that the people of our time love to hear. It is easier to speak of the Christ who invites us to fight against injustice in the world, than the Christ who invites us to carry our cross. In this situation, our temptation as heralds of the Good News is not different from that of Jeremiah and Jonah: the apparent unappreciated duty of announcing to the people of our time the words that they do not want to hear. However, we cannot remain silent, in fact, we have to be ashamed of ourselves any day we stop speaking with courage and audacity like St. Paul that what we preach is the Christ and the crucified Christ (1Cor.1:23).

     In the second reading (Rm. 12:1-2) St. Paul admonished the Christians of Rome, that the real and authentic cult consists in offering oneself as a living sacrifice, holy and acceptable to God. In this chapter, St. Paul presents the Christian ethics as “oun” ethics, that is “therefore ethics”, as such, the Christian ethics is a response to what God has done in Christ. It is indeed, the ethics of response, which does not involve meticulous observance of the code of law, rather a renewed mind and non-conformity to the world. For him, the true Christian cult and worship is to be seen in ethical behavior not in the cultus, in the renewal and transformation of minds. In all, we are called to renew our minds, which is a responsibility for the “new men” in Christ, those who make effort not to conform themselves to the mentality of this present world (Rm. 12:2).

     Jeremiah, Jesus and Paul manifest to us today, the necessity and importance of knowing the will of God, and consequently adhering to it with one’s heart and conviction. And from the knowledge and love of the divine will one has to pass to life (its existential dimension). They want us to appropriate the value of readiness in doing God’s will with all the sufferings, difficulties and trials that come with it. Little wonder, Jesus made it clear: “if anyone wants to be a follower of mine, let him renounce himself and take up his cross and follow me” (Mt.16:24). In all ramifications, the readings of today invite us to frown at a type of pick and choose religiosity, where we build up our religion with the parts of the Good News that appeal to us, where the parts of the Gospel that secure the logic of our comfort zones become indestructible. Today, Jeremiah, Jesus and Paul are telling us to accept the Good News in full, and not in parts. We really need to allow the Word of God to challenge us out of the complacency with a comfortable and a conformist religiosity. Jesus is hitting us hard, just as He did to Peter, He is inviting us, not by force, to do away with our double standards and quest for “cheap grace” (that is salvation at a slashed price without personal involvement in sacrifice). Lord Jesus help us to be ready to lose ourselves in order to find ourselves for eternal life! Amen!

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

Who Do You Say He Is!

 

(Homily 21^st Sunday in Ordinary Time Yr-A)

     The overriding theme that permeates the readings of this day is the unveiling of Jesus’ identity, as the Messiah, Son of God and the symbolism of authority exemplified in the keys  given to Eliakim and to Peter and the change of his name etc. Drawing the issue further, the call and election of Eliakim in the first reading, the Christological confession of Peter and the change of his name, portray in a fascinating manner the workings of God and throw more light on the symbolism of authority and the image of the Messiah. The question of the identity of Jesus is one of the enigma that the Gospel, especially that of Mathew, sets out to unravel to his Jewish readers. In some episodes, questions concerning his identity have been raised: who is this Man? But in the episode of today’s Gospel Jesus himself takes the initiative of asking: who do people say I am? And you, who do you say I am? Even though no human mental assent is able to grasp fully who Jesus is, just as St. Paul observed while talking about God’s wisdom and knowledge in the second reading, but Peter was enabled from above. Today therefore, we reckon with one of the most emblematic and at the same time interesting question in the Scriptures and in Christianity: Who is Jesus? Who do people say he is? Who do you say he is? This question, that is both christological and existential in nature, will serve as our leading star in today’s reflection. Thus, we are going to concentrate on the two questions of Jesus: Who do peopel say I am? And Who do you say I am? He is the Living One, so he is still capable and he continues to interrogate us till today: Who do you say I am?

     In the first reading (Isaiah 22:19-23) we can see the tension between power and authority as exemplified in the personalities of Shebna and Eliakim. From the previous verses we understand that Shebna was a master of the household of the king but he had no right (Is. 22:16). Hence he could have assumed power by force not by authority. On account of this, he became overbearing, arrogant and self-conceited. In fact, he became a disgrace to the master’s house (Is. 22:18). As a result of his style of leadership and arrogance, God designed his replacement with Eliakim. The name ‘Eliakim’ means “my God will raise up”. By implication God raised up His own servant for the house of the king, one on whom He invested authority to become not just a servant but a father to the inhabitants of Jerusalem and to the house of Judah. Furthermore, he is also given the keys (v.22) to the house of David and that means entrances and exits are under him. In ancient times, keys represent authority. So to be given the keys of a place means to be given authority over that place. The keys that Eliakim received symbolized authority, which entails that he was second to the king, he could act as the Prime minsiter. An active mind would really wonder why God had to concern himself with the administration of the household of the King. The answer to this can be seen written large in the event that took place at Caesarea Philippi shown in the Gospel. This passage is connected with the Gospel, especially with reference to Christ acclamation: concerning Peter: “Tu es Petrus”. So we can say that the event of Eliakim’s elevation prefigured that of Peter. St. Paul was very clear on the fact that all authority comes from God (cf. Rm. 13:1), those in authority should also be conscious and respectful of the fact that their positions are God-given and should thus carry out their activities with total fear of God and commitment to service.

     The Gospel of today (Mt.16:13-20) opens up around an unusual location: the district of Caesarea Philippi which then was a Roman city. One significant thing about the area is that the city is surrounded by rocks with Mount Hermon towering with a prominent peak. Our Lord chose this location to ask his disciples one of the most significant questions: “Who do men say that the Son of Man is?” The variety of answers showed the different ways people conceived our Lord Jesus Christ. For some said he was John the Baptist (the forerunner of the Messiah), some said Elijah, others said Jeremiah or one of the prophets. It is good to note that the people they likened our Lord Jesus Christ with were people of high reputation. The episode that Mathew narrated here is also seen in Mark and Luke, although with different specifications. Mathew situated the prediction of the passion, Peter’s protest and Jesus’ rebuke in a separate episode, that followed the confession. In our present passage, Jesus proclaims Peter blessed and gives him the name: Petrus, the Rock, followed by a series of promises (the building of the Church on the foundation of Peter, and the assurance that the powers of hell shall not prevail against the Church). It is only Mathew that is profound in his account: “You are the Christ”. In Mark we see only a recognition of Jesus as Messiah (Mk. 8:29) and not necessarily as the Son of God. And both Mark and Luke do not say anything about the promise to Peter (Lk. 9:20).

     The question of the divine identity latently and in a positive formulation started in the Old Testament when Moses and the Israelites sang the Song of victory: “Yahweh, who is like you, majestic in sanctity, who is like you among the holy ones, fearsome of deed, worker of wonders? (Ex. 15:11). And in the New Testament the question of Jesus’ identity arises in different contexts. In the Gospel of Mathew the disciples asked: What kind of man is this, that even the winds  and the sea obey him?” (Mt. 8:27). In a similar episode, the disciples asked: “who can this be? Even the wind and the sea obey him” (Mk. 4:41). In the Lukan narrative, they exclaimed: “Who can this be, that gives orders even to winds and waves and they obey him?” (Lk. 8:25). Furthermore, there are many affirmations about the identity of Jesus in the Bible. St. Paul identified him as “the image of the invisible God” (Col. 1:15). Mark captioned the beginning of his Gospel thus: “The beginning of the gospel of Jesus Christ, Son of God” (Mk.1:1), he is the Son of God. And the centurion affirmed:  “Truly, this man is the Son of God” (Mk.15:39). On the other hand, who does Christ say He is? He says: “It is I, the first and the Last, I am the Living One. I was dead but look I am alive forever and ever” (Rev. 1:17-18). In the Gospel of John we see Jesus’ series of I am: “I am the bread of life” (6:51) “I am the Good Shepherd” (10:14) etc.

     In the first question: “who do people say I am?”, here ‘people’ refers to men and women outside, those who have heard about him or seen him, but did not adhere to Him. So, was Jesus worried about what people think or say of him? No! He wants to know what people think of him, and they think that he is a prophet, which is true, but he is more than a prophet. The question only helps us to find out what people say of him and then propels us to rediscover what we think and say of Him too. Little wonder, his second question. But situating the question into our own context: who do the people of our time say he is? The responses are many. Who do atheists say he is? Who do people of other religions say he is? And eventually who do you say he is? For some people in our day and age, Jesus is their protector so apart from protection Jesus does not exist. For others He is their provider so when there is no issue of provision Jesus ceases to exist. When God told Moses in Exodus that His name is I AM…. It was more or less an open check. So one can fill as many things as what one desires from God. It is not surprising that there are still those who respond like the people of that time, that he is a prophet, while some see him as a superman. But he is more than a prophet and a superman. At the second moment, Jesus turned to his disciples and said: “but you who do you say I am? He started with “but”, to indicate that their own answer has to be different. And “you” indicates his disciples and apostles, those who have followed and known him closely, those who have listened to his words and seen his prodigious works. It could be noted that in the first question they could answer in one accord, but in the second, it becomes personalized and Peter spoke up: “You are the Christ, the Son of the Living God”. The name Christ is from the Greek  word “Christos” meaning the Anointed one and it is equivalent to the Hebrew “Messiah” which means Saviour. Peter’s response unlike that of the people reveals the centrality of his person and mission. Today we still need to answer the question personally and individually. However, as we can see, between the two answers there exists a gap. If for the first to answer they had to look around, to what people say, the opinion of others. Now in the second they have to look deep within themselves, the answer comes from the inner recesses of man, as he listens to the voice of God that speaks, because “it is not flesh and blood that revealed it to you”. I will find the answer to this question within my heart, and not in some Theological treatise or any Christological verbalizing. Jesus does not require an exact answer or a perfect response; instead He wants a sincere response and our involvement.

     Indeed, Peter’s answer was correct: "You are the Messiah, the Son of the living God." Come to think of it, it is interesting to note that Peter could give such a convincing answer, and later on, he would deny and desert the Christ. Of a truth, most of us can identify with Peter. He knew who Christ is up in his head, but then it has not yet arrived in his heart. As a matter of fact, knowing who Jesus is, is not faith, because even Satan does. It is only when our knowledge passes into action that it becomes faith. Notwithstanding, Jesus commends Peter, for his answer, and he affirms that it is the Father who has revealed the truth to him. He then confirmed Peter as the one on whom he would build his Church. Then, Jesus poured out trust and promises on Peter. Jesus changes the  name of Simon, as in the bible when one receives a new name it is accompanied by a new mission: he called him Kefa. However, the true rock is Jesus himself, the ideal Rock is God Himself (cf. Ps. 18:2; Ps. 144:1), but Kefa stands for a building stone that forms part of the building. Not only that, there is also a need for a sign that renders the Corner stone visible, and that will be Peter and his successors (Apostolic succession). In this passage Jesus installs the petrine ministry. Christ promised Peter: “I will give you the keys of the kingdom of heaven”, as we earlier opined, keys represent authority. He told Peter two significant things: “Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven”. As evident in this passage, when God calls a person He gives him or her a new name, which many a times is revelative of a new mission. Receiving a new name means a change of status, we remember when Jacob’s name was changed to Israel, Abram to Abraham and Simon to Peter (Kefa). Have you recognized the name God has given you, do you know who you are called to be (some are called to be like eagles while they remain fouls that cannot fly), may be not out of their own making. May your God given name and mission manifest in your life!

     Today what is important to Jesus is not what people say, but what we, you say, who is Christ for you? Who is he in your life? It is not enough to parade ourselves as Christians or to claim to believe in the divinity of Christ, we have to give testimony to it. I remember Paul Claudel in his book: “The Humble Father”, a Hebrew blind girl asked her christian friend, “ you that see, what do you see, what do you use the light for? This we have to ask ourselves equally today. You that believe in Christ, who is He for you? Jesus needs our response, we cannot invent answers or responses, rather we need to identify him through our personal encounter and experience with Him. In fact, till today, we continue to proclaim our faith in Him as the Christ and the Son of God, we profess it continually in the Creed of the Church. Through her teachings and prayers, the Church continues to respect this faith: Jesus is not only a man, or a prophet, He is more than a prophet, He is God-with-us. We need to internalize this Peter’s profession of faith and make it ours, else it becomes insignificant. Interestingly, at the end of the episode Mathew reported that: “He gave the disciples strict orders not to say to anyone that he was the Christ” (v.20). This of course, is no longer the case today. Then, it was necessary that the apostles maintain the “messianic secret”, because the people have not been prepared to receive the message. Contrarily, today Jesus orders us to tell all that He is the Christ, especially to the people who continue to ask: who is Jesus of Nazareth? We have a mandate of professing our faith in Him and making Him known.

     The second reading (Rm. 11:33-36) presents the mysterious ways God intervenes in the history of humanity, the way he leads us to discover the identity of Jesus. Upon seeing this Paul exclaimed “how rich are the depths of God, how deep his wisdom and knowledge”. In this passage, we see the wonderful doxology that succeeds Paul’s discussion of the place of Israel in the history of salvation. Beginning from the ninth chapter to the eleventh chapter of his letter to the Romans, St. Paul tried to reflect and theologize about the ways and workings of God in salvation history. However, he accepted his inadequacy before the profundity of God’s wisdom: “How rich are the depths of God-how deep his wisdom and knowledge and how impossible to penetrate his motives or understand his methods”. Indeed, the peak of his consideration is that no one can know the mind of God. No matter how hard we try, our knowledge of God remains inadequate, and any claim to know him in toto demeans His omnipotence. Today therefore, Paul not only presents to us the greatness of the wisdom of God, but also His sovereignty over all creation. It is in knowing him that we can appreciate his greatness.

     Extrapolating from the Gospel passage, we may well affirm that by his answer, Peter made a personal commitment to Christ. And Jesus said, “Blessed are you, Peter”. He called Peter the rock of faith and appointed him the cornerstone of the Church, and gave him the keys of the kingdom. But it might interest you to know that Peter did not always act as good as he talked and here lies the challenge of the Christian faith and its proclamation. Peter was human as we are, so he had his weaknesses and fragility as well. But no doubt, Peter loved Jesus. Irrespective of his frailties and doubts, each time Peter failed, he picked himself up. We are like Peter, although in different degrees, that is why we need the sacrament of reconciliation. Conscious of our own frail conditions, let us ask the Messiah, the Son of God in our midst to make of us small rocks for the edification of His Church and a new humanity. Amen!

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

What Great Faith Can Do!

(Homily 20^th Sunday in Ordinary Time Yr-A)

     A closer and profound reflection on the word of God this Sunday reveals that the recurrent themes are that of faith and the universal call to salvation, the kingdom of God is proposed to all, without discrimination. If we have a throwback on last Sunday's Gospel, we see Peter, a man of little faith. Contrarily, at the heart of today's Gospel is a woman of great faith. Peter was an insider, but today we reckon with an outsider. Indeed, experience brings to our consideration that it is often the case that faith is not found where it is expected and many a times, it is found in abundance where it is least expected. No doubt, we can be taken aback at the faith of some and the lack of faith of some others. Many contemporaries of Jesus might have been surprised and even offended seeing the godless foreigners streaming into the house of God. Behold, it is upon such consciousness that Isaiah in the first reading (Is. 56:1.6-7) prophesized about the openness and inclusiveness of God’s temple to all. And in the Gospel, Jesus went against all odds to reach-out to the pagan woman (Mt. 15:21-28). While Paul in the second reading (Rm. 11:13-15.29-32) was surprised and disappointed that his own race, the people of God, rejected the Gospel, while the Gentiles embraced it. Above all else, the readings of this Sunday implicitly warn us of the danger of pre-judging, categorizing, and segregating others. God works in marvelous ways according to His will and timing. But many a times our own attitude is best reflected in the behaviour of the disciples in today's Gospel: the readiness to categorize others, for they wanted Jesus to send her away as quickly as possible. However, contrary to their request, Jesus reached out to the woman. Her supplication of “Kyrie eleison” did not go unanswered, because in and through Jesus, the Father was showing mercy to all mankind as St. Paul envisioned in the second reading.       

     In the first reading (Is. 56:1.6-7) we see an adequate emphasis on the universalistic dimension of salvation, as opposed to the exclusivist mentality of the Jews, according which salvation and the Kingdom of God were reserved privileges for them. But contrarily, God through the words of prophet Isaiah in this passage establishes the universal and in-discriminatory nature of his salvation and Kingdom. God is a God for all and his salvation is boundless. As prophet Isaiah affirmed: “As for foreigners who adhere to Yahweh to serve him, to love Yahweh’s name and become his servants, all who observe the Sabbath, not profaning it, and cling to my covenant” (v.6) and in subsequent verse God through the mouth of his prophet declared: “for my house will be called a house of prayer for all peoples” (v.7). This passage brings us to the context of the Israelites before Christ. Here the distinction is clear, at one end, the Jews, the chosen people, at the other side, all the other peoples. Humanity was divided in Jews and Gentiles. The temptation of the first to close themselves and consider others impure was strong. But however, there was an open door, and that is the fact that “foreigners can adhere to Yahweh to serve him”. In line with the theme of universality of God’s salvation and Kingdom, the Psalmist in the responsorial psalm proclaims the universal dominion of Yahweh on all peoples: “The earth will acknowledge your ways and all nations your power to save” (Ps. 67:2) and he invites all the peoples to recognize the Lord and be united in his praise: “Let the nations praise you, God, let all the nations praise you”.    Still in this passage we can make a second consideration, if we paid attention, we must have noticed that one of the conditions given by God in order to be considered no longer strangers in His house, but pleasing to his sight is the injunction: “all who observe the Sabbath and not profaning it” (v.6c). And we see this injunction emphatically in the third commandment “Remember the Sabbath and keep it holy”. For us Christians the Sabbath is Sunday. But today the sense and meaning of this prescription is gradually being relegated. For many Sunday has become a day of leisure and fun, if not for profanation and sin, emptied of its religious content. For those who clamour for their liberty to do what they like, the command and prescription of God is not a threat to our freedom.   

     In the Gospel (Mt. 15:21-28) of today Jesus goes outside the territory of Israel, he went to the side of commercial cities like Tyre and Sidon, a pagan territory. And in this location, he meets with a woman of this place, who implored him, shouting even: “have mercy on me Lord, my daughter is tormented by the devil”. In Mathew’s narrative the earthly activity of Jesus remains limited to inhabited regions of Israel. However, the evangelist Mathew expanded Jesus’ sojourn even into Gentile territory, where the incident with the Canaanite woman took place. This episode was equally narrated by mark (7:24-30). On responding to his disciples who asked Him to listen to the woman because she was bothering them, and He answered them: “I was sent only to the lost sheep of the house of Israel” (v.24), somehow reinstating the perspective of (Mt. 10:5b-6), when he was sending his disciples he told them not to go to pagan territory, nor Samaritan town, but to go to the lost sheep of the house of Israel. We may ask, why did Jesus issue such a directive? Did Jesus not come to bring salvation to all? God’s program was that salvation was to be announced first to the people of Israel. Even though it was to be preached to them first, it is not to remain or stop there. However, the woman’s great faith moved Him to perform the healing. The attitude of the disciples who asked Jesus to send the woman away is similar to their reaction to the crowds at the occasion of the multiplication of bread (Mt. 14:15), and this is the particularity of Mathew. For our evangelist Mathew this episode looks forward to the faith of the pagans (the Gentiles) and as a matter of fact, this episode is similar to Jesus’ encounter with the centurion (Mt. 8:1-13); whereas for Mark this encounter is an exception to Jesus’ healing ministry. Indeed, the account of Mathew is more detailed and he used occasion of this episode to underline his theological perspective of universal salvation.

     At the center of Gospel narrative is the Cannanite woman, who approached Jesus, pleading for a miracle for the daughter, but what she could get was an apparent indifference from Jesus. However, impressed by her faith, Jesus hearkened to her supplications. Jesus pulled down the walls of hatred and discrimination existing between the Jews and the Gentiles. What matters henceforth is no longer belongingness to a particular race, but faith in Him: “Woman, your faith is great”. What matters is faith, not observance of the law, faith that breaks barriers and renders little dogs guests. Truly, the unusual, incomprehensible attitude and comportment of Jesus is thought provoking, he does not say a word to her. He ignored her, and even the apostles were embarrassed by the shouts of the woman, and they implored Jesus: “Hear her, see how she is shouting following us”. Yet to the apostles Jesus responded with some dints of rejection thus: “I was only sent for the lost sheep of the house of Israel” Invariably, Jesus declares that his mission is first of all to the people of Israel, and afterwards he will go beyond the borders of Israel, and to the whole world. This passage raises some interrogations, for instance: what does Jesus intend when He said: “I was sent only to the lost sheep of the house of Israel” (v.24). Certainly, it is not the fact that he doesn’t feel sent to all peoples, rather that He will reach all peoples through faith and conversion of the Israel. God was fulfilling his promises made to the descendants of Abraham, so that the promises He was going to make to all the peoples will be credible.

     The woman came closer to Jesus and with insistence, she continued her supplication, she prostrates before Jesus: “My Lord, help me”. Yet Jesus responded once again with rejection: “It is not fair to take the children’s bread and throw it to the dogs” (that is bread for the chosen people). The woman all the same does not give up, she is even contented with the pieces of bread that falls from the table, as she responded, “It is true Lord, but also the dogs can eat the piece that fall from the table of the master”. At that moment, Jesus could no longer put any resistance (in fact, I would say he could no longer continue his pretense), he had to give up, and accomplish a miracle in the pagan territory. And he exclaimed: “woman, indeed your faith is great! Let it be done unto you as you desire! And from that moment her daughter was healed”.

      Then, we have to ask ourselves the reason why Jesus delayed in hearkening to the words of the woman, what was behind the unusual indifferent attitude of Jesus? Why was he apparently indifferent to the pleading of the poor woman? May be to affirm categorically his fidelity to the mission for which the Father sent him, which has to do in primis with the chosen people and later to others. May be! St. Augustine in his commentary on this episode affirms that Jesus delayed in granting the woman’s supplications in order to increase in her the desire, in order to make her faith and hope more fervent and profound. This is also possible. St. John Chrysostom, on his part posits that Jesus delayed in order to uplift or “upgrade” the faith of the woman. This hypothesis is equally possible. There is another consideration, that Jesus delayed in reaching out to the woman in order to gradually draw the attention of his disciples to the ways and workings of God and the need for a great faith in God.

     From the existential and practical standpoints, the virtues of this woman are being proposed to us as an example and model, of a fervent and great faith:

• As a wonderful example of faith in Christ, her trust in him never wavered, she never gave up, even when Jesus used denigrating words on her.
• As a stupendous model of perseverance in prayer: she knocks, insists, implores without giving up hope or getting discouraged because of Jesus’ resistance.
• As a great example of humility, she does not rebel because she was ignored and less considered by Jesus, instead she was contented with the pieces like a dog.

We are therefore invited today to admire and imitate the good examples and virtues of this woman: her faith and immense trust in Jesus, her insistent prayer, perseverance and heroic humility. Many a times, we equally experience what could be defined as “the silence of God”, the apparent resistance by God to grant us the graces we hold to be necessary for our good. Sometimes, even, we experience the opposite of what we hope and ask for in prayer. In such situations, our mistake generally is the temptation or tendency to get discouraged, of desisting or even to rebel against God instead of insisting in prayer. The silence of God or the delay in granting our supplications does not mean that He does not listen to our supplications. May be, the Lord wants to test us because he is preparing a greater thing for us. Certainly, he will give us a reward if we persevere in prayer and continue to have trust in him. Let us learn how to say: Lord, I ask you this grace, however let your will be done, help me to do your will. You know too well what is for my good. I trust in you!

     This Gospel passage reminds us of the episode when the disciples reported to Jesus that there are those “who were casting out demons without” but are not his followers, they wanted Him to stop them, but Jesus responded them: “who is not against us, is with us” (Mk.9:38). This is apparently contrary to what He said elsewhere in another circumstance: “who is not with me is against me, and who does not gather with me scatters” (Lk.11:23). In reality, the two responses or sentences can be integrated, if we see it from the perspective that at one He was referring to His disciples and at the other, He was referring to outsiders. We can’t but remember the words of Peter to the first pagan welcomed to the Christian community: “I now really understand, he said, that God has no favourites, but anybody of any nationality who fears him and does what is right is acceptable to him” (Acts 10:34-35). It is evident in the episode of the Gospel and in the Pauline epistle that it is no longer belongingness to a race or a nation that gives guarantee for salvation, but faith in Christ, which is implicitly possible for all.

     In the passage of the second reading (Rm. 11:13-15.29-32), the concept of the universal call to salvation, or the will of God for all to be saved, assumed a paradoxical consideration, for God as St. Paul writes “has subjected all to disobedience, in order to show mercy to all” (v. 32). For the Romans prior to the coming of Christ were disobedient (pagans), but after the disobedience of the Jews that did not welcome Christ, the Romans were shown mercy and the kingdom of God was opened to them. And even for the Jews that did not welcome the gift of God, St. Paul expresses an optimism in the hope that they too will be converted, for he says that “the gift and the call of God are irrevocable” (v.15). Unfortunately, one can decide to resist the divine call and invitation. This passage prospects us to a situation that is quite different. Now the election and salvation has passed to the Gentiles. So what is the attitude they should have before the Jews? There should not be any discrimination or racism. The Jews remain the chosen people, their incredulity served providentially for the opening of salvation to all peoples. There should be no boast whatsoever, before them by the new chosen people. Paul leaves a glimmer of hope: the Jews one day will receive mercy. Attention however, for what happened to the Israelites could happen to us.

    In all, therefore, the overriding message emanating from the readings of this Sunday is that there should not be barriers between peoples. No one is a stranger before God. Thus, the readings remind us that we cannot possess God for ourselves, that God can never be the exclusive property of a particular group or set of people. God cannot be conditioned by human ideas, inclinations and prejudices, He is always greater and bigger than our ideas of Him and He cannot in anyway be contained in our often narrow views of Him. God declared: “I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy” (Ex. 33:19). Thus, in concrete terms, the word of God today invites us to reflect on the attitude we should have towards those around us who are not Christians. For those of us who tend to be God’s Chief Justice or deputy Jesus, we are invited to imbibe the inclusive attitude of Jesus, and abandon our own exclusive and judgmental attitudes. We are called to show forth in our lives the inclusiveness of God. May God help us to close the barriers of hatred and prejudices in our life. 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)

 

Trusting In God Without Ifs And Buts!

 

(Homily 19^th Sunday in Ordinary Time Yr-A)

    The great message of today’s liturgy hinges on God’s revelation and the human response towards it.  In the first reading God revealed himself to Elijah with the soft breeze on Mount Horeb. And in the Gospel narrative Jesus revealed himself to the disciples as the Son of God through his dominion over the waters of the agitated sea and through his mysterious words: “It is I, do not be afraid”. St. Paul on his part in the second reading was very much aware that God has revealed himself to the people of Israel: “to them belong adoption as sons, the glorious presence of God, the covenant, the law, the cult and the promise” (Rm. 9:4). On the other hand, divine revelation requires a human response. Thus, the response of Elijah before the presence of God was that of Holy fear: “He covered his face with his mantle” (1Kg. 19:13) and obedience of faith. That of Peter instead was of fear and doubt: “man of little faith, because you have doubted” (Mt. 14:31), instead that of the rest of the disciples was of faith: “truly, you are the Son of God” (Mt. 14:33). In the second reading, St. Paul manifested his sadness on the people of Israel who responded by refusing the revelation of Jesus and his divine filiation. What is your own response? Man’s response as we have seen varies: it can be that of acceptance, rejection, disinterest or indifference.  But above all, the thrilling message of today is for us to trust in God at all times even in dark moments of our life. He is the I AM, His voice continues to re-echo in the various situations of our earthly existence: “It is I, do not be afraid”.

     In the first reading (1Kgs. 19:9.11-13) God revealed himself to man not through concepts, but through symbolic actions and rapport. To Elijah that ran away from Mount Carmel in order not to be assassinated by Jezebel (1Kg. 19:1-3), God made him to pass through Palestine from North to South, in order to take him to Mount Horeb, the Holy Mountain of God, mount of divine revelation. Elijah prayed to God thus: "Lord, I have had enough. Take away my life." But after this Horeb encounter, his prayer changed: "I am filled with jealous zeal for the Lord of hosts”. In the spiritual context of the mountain, in solitude and prayer, God revealed himself to Elijah. To Moses, he revealed himself through lightening, fire and sounds (cf. Ex. 19:16-19). Here, he will reveal himself to Elijah through a gentle breeze. In this episode Elijah felt isolated and undefended, and he was afraid of the power and cruelty of Jezebel who was persecuting him. As he was perturbed about how Jezebel is going to triumph over him, suddenly there came the gentle breeze, a sign of the invisible but real presence and action of God. Elijah did not feel lonely again, despite all, he understood that in Israel there are still many faithful people. It was indeed a moment of encounter, Elijah encountered the Lord in “a light murmuring sound”, after hurricane, earthquake and fire the Lord comes in a light murmuring sound of a gentle breeze. Elijah covered his face to adore Him. We see a similar gesture at the end of the Gospel, where the men in the boat bowed down before Jesus saying: “Truly, you are the Son of God”. We too are to be part of this adoration. We are no longer to cover our faces but to recognize his presence and power at work in and for us. The similar experience of fear and doubt of Peter in the Gospel, was experienced also by Elijah, who in that famous theophany on Mount Horeb, was perturbed and afraid of how he is going to escape the wrought of queen Jezebel. But the Lord assured him, that He will intervene in his favor and the prophet reacquired trust and courage. Thus, it is an invitation for us to trust firmly in God and not to panic even in the face of life challenges.

     In today’s Gospel (Mt. 14:22-33) we see an important element: Prayer. After the miracle of the multiplication of bread and fish, Jesus rejected triumphalism for He sent the crowds away and went to the hills to pray. Jesus passed through long hours of Prayer, in dialogue with the Father (cf. Mt.14:23), while the disciples were helpless before the waves. Suddenly, they saw a human figure coming towards them and they thought it was a ghost. Jesus took advantage of this circumstance to reveal to them his most intimate identity, through a symbolic gesture; as Yahweh in the Old Testament (cf. Jb. 9:8; Ps. 77:19), he walked on the water, demonstrating that he is the Lord of the Sea and of Nature. When Jesus came across the water and saw his disciples plunged into fear, he said to them: “Courage! It is I. Do not be afraid”. With these words Christ revealed and identified himself as God. He is the “I am”. He is saying I am God, fear not. He revealed to his disciples his divine Name: “I am”. Like Yahweh to Moses (cf. Ex. 3:15). Jesus shows his disciples his divine power, but especially, he revealed his divine filiation, as the Son of God. In this Gospel narrative according to Mathew, we see a number of movements and events that seem to take place in just a short period of time: Jesus made his disciples get into the boat, he told them to go ahead of him to the other side, then He sent the crowds away and went to the hills to pray. Then, in the night when the disciples were facing rough waves, He walked on the sea, he calmed the wind and saved Peter as well.

     This passage therefore can be presented in three perspectives or better put, it can be interpreted under three different dimensions. ●First, the Christological dimension, in this passage the figure of Christ is predominant. Jesus revealed himself in his majesty, power and dominion over the forces of nature. At the end, those in the boat exclaimed: “You are truly the Son of God”. ●Second, the Ecclesiological dimension, that is with reference to the Church. Indeed, here the figure of Peter is different from others, and it indicates his function of primacy among the apostles and in the Church. The boat pressed hard by the waves represents the Church, who encounters the first difficulties, external persecutions and internal tensions. In fact, along history lane, we see how the Church suffered from one persecution to the other. This has been the history of the Church, even as revealed in some pages of the New Testament. St. Peter in his letter addressed the Christians in the following words: “My dear friends, do not be taken aback at the testing by fire which is taking place among you, as though something strange were happening to you” (1Pt. 4:12) and again: “Stand up to him, strong in faith and in the knowledge that it is the same kind of suffering that the community of your brothers throughout the world is undergoing” (1Pt. 5:9). But Jesus is with the Church and He has dominion over all the adverse powers threatening the Church. ●Third, is the Spiritual dimension, it is with reference to our personal experience. In our spiritual experience sometimes we are like a boat that encounters contrary winds and waves and thus finds it difficult to move on, and risks sinking. In fact, everyone in one way or another encounters difficulties, delusions and bitterness, many a times we find ourselves in the shoes of Peter. Sometimes like Peter we seem to bubble in our faith and it does appear we can give our life for Him, but some other times, we are taken by doubts and fear, and we enter into crises. How many times, have we merited the reproach of Peter: “Man of little faith, why did you doubt? But in all this, Jesus in his love and kindness continues to stretch out his hand towards us. He intervenes so that we do not sink. He restores our trust.

     Jesus called him “man of little faith”, Peter in this episode represents every one of us. With his instinctive impulse, without giving it a second thought, he said to Jesus, “Lord, if it is you, tell me to come to you across the water”, in fact, he already doubted Jesus. Just as it happens to us many a times, when we face trials we begin to doubt God, his existence and his goodness, and doubting we sink the more. Peter without much hesitation left the boat and jumped into the sea to walk. According to Dietrich Bonhoeffer Peter had to leave the boat and risk his life in order to learn perhaps the most valuable lesson and straightest path in the spiritual journey: the realization of both his own weakness and omnipotence of Jesus. But also, Peter teaches us how to come out of every situation, no matter how difficult, he cried: “Lord save me”. And immediately Jesus extended his hand to him, He held him and said man of little faith, why do you doubt? Indeed, prayer is like the cry of the soul that places all its trust in God. No matter what you are passing through today call on Him, just as Peter did. We should long to hear those wonderful words of Jesus: “Courage, it’s me, do not be afraid”.

     Behold, in situations of anguish, panic and even in our own present pandemic situation, whenever this passage of Mathew’s Gospel is proclaimed, we draw some inferences of certainty of trust: that the Master is not far from us, He will not leave us alone to combat with the waves and the wind, we only need to invoke Him and He will come to our aid. Indeed, this trust is founded on the certainty that He is risen and he lives (cf. Rev. 1:17-18). There is an important element emanating from this passage and it is derived from the words of Jesus to Peter: “Courage! It’s me! Don’t be afraid” (v.27) and Peter answered “Lord, he said, if it is you, tell me to come to you across the water” (v.28). We should never lose sight of the presence of God or let our trust in the Lord waver, even in moments of difficulties and challenges. It is an invitation therefore, to us, not to fix our gaze up or down on the rough waves we might be experiencing in various situations of our life, rather to have our gaze fixed on Jesus. If you remove your guess from Him you sink. Peter almost suffered near-success syndrome. For when Jesus came at the scene of the waves He calmed the waves and Peter now out of his impulsive character doubted Jesus. Jesus granted him to walk on the water, He started well but on noticing the wind he became afraid and began to sink almost at the verge of the completion of his own miracle. Many of us are like Peter, we begin our projects, businesses, life endeavors, and spiritual undertakings well but hardly arrive at the desired aim. Let us pray therefore against every spirit of near success syndrome. So that God’s purpose in our life will be accomplished.

    In that episode, we are told that Jesus came towards them at the fourth watch of the night, that’s towards the end of the night, he did not come before, he came when they were at the peak of the trial and were very tired too, when it does appear they have to resolve everything solely with their own power, in the absence, distance and silence of the Master. But the Master was thinking of them, in fact he was coming towards them, for he was aware of their difficulties. Similarly, in our own experiences of the apparent distance and silence of God, in the darkness of our own night, he is very close to us. But it is important that we implore him, just as Mark reported in his Gospel when Jesus was apparently sleeping during the storm: “Master, do you not care? We are lost” (Mk. 4:38). Today we are called to recognize His presence. Thus, it is an invitation for us to remain in the boat and proclaim together with the apostles the faith that saves. Till today, Jesus is still the question-raiser. "What sort of man is this?" (Mt. 8:27), "Can this be the son of David?" (Mt. 12:23). The impact of meeting Jesus, the moment He joined them in the boat stimulated the disciples to make a full confession of Christian faith. Just as Mathew reported: “The men in the boat bowed down before him and said: Truly, you are the Son of God” (Mt. 14:33).

          In the second reading (Rm. 9:1-5) St. Paul reminds us of the extraordinary prerogative of the Israelites before God, he underlined that “his were the patriarchs and from them as man, Christ came” (Rm. 9:5). With the patriarchs the historical revelation of God began, and with Christ the revelation reached its culminating point, and fullness. God revealed himself as the Faithful per excellence, who does not regret of his choice or of his promises to the chosen people. Little wonder, the covenant of God with the Israelites remains, irrespective of their infidelity. But the emotion of Paul here is similar to that of Elijah in the first reading. Paul too, was having in his heart great bitterness, his co-Jews, anyway, many of them rejected Jesus and now they are rejecting his Church. He expressed his bitterness, for after his effort of bringing his fellow Jews to Jesus Christ, the result was very much disappointing and he never failed remarking the fault of Israel. Irrespective of the disappointments and delusions he never stopped loving his people, to the point of declaring himself ready for all things, even to save them.

      In all, the story of Elijah in the first reading teaches us never to give up on God, because He does not give up on us. Similarly, in the episode of the Gospel at the outset of the story when the disciples were facing the waves they were terribly afraid but Jesus comes to their rescue. One can imagine how reassuring those words (Courage, it is I. Do not be afraid) of Jesus were to them. Above all else, the message for us today is quite clear: when fears and problems assail us, when God seems to be remote, afar, and forgetful of our plight and challenges, we should learn how to prayerful shout: “Lord save us”! And may He save us from all challenges, from every near-death experience and from near success-syndrome. Today more than ever, just as Jesus did at the beginning of the Gospel we need to create space for prayer and silence, oasis of meditation and moments of interior tranquility. For it is in such atmosphere that the presence of the Lord is made manifest. May the Lord always be punctual at our points of need, at that moment we think all is lost, may He appear and speak to us: “Courage, it is I, do not be afraid” Amen!!!

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