The Epiphany Event!

 (Homily for Epiphany Sunday-Year B)

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

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

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

          The second reading (Eph. 3:2-3a.5-6) from the Pauline epistle combines the two basic themes of the first reading and the Gospel: God’s revelation (epiphany) and the participation of the gentiles to the Messianic Salvation, thus the universality of Salvation. St. Paul calls it a mystery, “This mystery, as it is now revealed in the Spirit to his holy apostles and prophets, was unknown to humanity in previous generations” (v.5). Such mystery consists in the call of the gentiles to participate in the same inheritance and form the same body and to be part of the same promise through the Gospel. God is the unity and the inheritance of all peoples, He reveals Himself to all peoples, Jews and Pagans alike. For this, he affirmed “in that image there is no room for distinction between Greek and Jew, between the circumcised and uncircumcised, or between barbarian and Scythian, slave and free. There is only Christ: he is everything and he is in everything” (Col. 3:11). St. Paul undoubtedly spoke about “a mystery”, something inaccessible to the thought and the intellect of man; something that only God, in his love and freedom can reveal to man. Prophet Isaiah had an intuition of this mystery, when he saw all peoples walking towards Jerusalem in order to render cult to Yahweh, the Lord of the nations.

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

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

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

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

■The Magi, were learned people, but their knowledge did not get over their head. As such, their reaction was that of openness and acceptance. The magi represent the whole human race, people of every language and colour who set out to adore Jesus. And in this event, the prophecy that will adore and bring Him gifts is fulfilled (Ps. 72:10). To find Jesus we need to search for Him with faith, to find Him we need to pass through Jerusalem as the Magi did, here Jerusalem stands to symbolize the Church. In that sense, the journey of the Magi is a symbol of an itinerary of faith. When they found Jesus, they adored him and offered him gifts: Gold, Frankincense and Myrrh.

           Be that as it may, the Magi did not present mere gifts to the King; rather the three gifts they offered to Him were replete and beaming with significance: Gold: symbolizes a gift for Kings, denoting his Kingship. It was indeed a sign of their sincere and total love. Frankincense: the ancient people used it for religious worship, and it points to gods and divinity. It is therefore a symbol of the divinity of Christ. The Magi used it to adore Him. Myrrh: in the ancient world myrrh was used to prepare dead bodies. On the Cross Jesus was offered wine mingled with myrrh (cf. Mk. 15:23). And his body was anointed with myrrh for burial (cf. Jn.19:39). For instance, we remember the women that came with myrrh to the tomb of Jesus to anoint his body (cf. Mk. 16:1). This depicts the vulnerability of the human nature that Jesus assumed. This gift is therefore symbolic of Jesus’ humanity

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

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

         In all, the red thread that runs through the readings of today is the revelation of God in Christ and the universality of God’s Salvation. The Epiphany inaugurates a new direction, a new route. They went home through a new road because they were enlightened by God, and that new way is Jesus. Jesus in the event of the Epiphany gives us a new way and a new direction. He offers himself as the Savior of all, without exception. What have we to offer Him in return? The magi presented Gold, Frankincense and Myrrh. The journey of the Magi might be taken as an expression of man’s religious quest, and as such man as capax Dei, to say it with St. Augustine. The question that should stem from our hearts is whether we still have this religious zeal and quest today? Do we still have the quest for God? What is our own reaction to this New Born King, is it that of hostility, indifference, or concern and love? That of the Magi was love and adoration, even me today I have come to adore him. What of you? Let us join the Magi in this marvelous and admirable Adoration of the New Born King! Come let us adore the leading-Star!! Come let us adore the Light that enlightens all men and makes them one!!! Let us pray asking God to enable us to seek Him with a sincere heart like the Magi, no matter the distance and what it may cost. Amen!

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

 

Beginning The New year With Mary!

 (Homily for the Solemnity of Mary Mother of God & New Year Day)

          We are at the threshold of the New Year (2021), and it is frankly motivating beginning the year by confessing the Sovereignty of God and the divine Motherhood of the Blessed Virgin Mary. The solemnity of Mary, the Mother of God coincides with the ushering in of a novelty, the New Year. The celebration of this great mother today is indeed a symbol of the Church’s solicitation of her blessings and care. So that as she took care of her son, she will also take care of us in the course of this year and beyond. We celebrate today the Solemnity of Mary, the Mother of God, and a perusal into the readings of this day suggest two sentences that situate us well into the context of today’s feast: ●First, in the epistle, “but when the completion of time came, God sent his Son, born of a woman, born a subject of the Law” (Gal. 4:4). ●Second, in the gospel, “Mary kept all these things and pondered them in her heart” (Lk. 2:19). Though these sentences are not in direct connection with the title: “Mother of God”, but it presents Mary as a model of faith. The two verses (Gal. 4:4 & Lk. 2:19) emphasize on Mary not merely as Theotokos, but as the paradigm of faith. Therefore, the solemnity of Mary Mother of God not only reminds us of Mary’s divine Maternity, but also it brings to our consideration the admiration and the imitation of Mary as a model of faith. The title of Mary as Theotokos was defined by the Church in one of her first ecumenical councils held at Ephesus in 431. However, the thrust of today’s readings is the birth of Christ as the inauguration of the saving act of God. The three readings of today are closely knit, in the passage of the Gospel; the episode of the circumcision is linked with the epistle reading: “born under the law”. And again, the naming of Jesus is linked with the threefold name of the Aaronic blessing in the first reading.

          As we begin this New Year let us learn from our Mother Mary, let us surrender to God’s will just as she did: “I am the handmaid of the Lord”, “Let it be done to me according to your word”. Let us appropriate her dispositions of heart and mind. As we begin this year with her let us hearken to her advice: “do whatever he tells you”, because in his word is our peace, he has the message of eternal life. The name January is derived from the name of the Roman god: Janus, and Janus had two faces, one looking back and the other looking forward. Therefore, today is a day to look back on all that we have done the past year and make a proper examination of conscience. It is not an invitation to make us remain in the mistakes of yesterday or to live in regret, rather it will help us to redirect our steps and rediscover some essential values needed in our lives as Christians. So it is equally a day and time to look forward to the new year ahead of us. We need to treasure the time God has given to us in this life and in this year. Each year is unique, irreplaceable and unrepeatable. We need to invoke and allow the grace of God to sanctify our ordinary time and transform it to an extraordinary time, a special time of grace, from chronos we need to pass to kairos. For this, St. Paul invited the Ephesians to “make the best of the present time” (Eph. 5:16).

         The first reading (Num. 6:22-27) presents the Aaronic blessing and this is really a particularity of the Old Testament anticipation of the Church’s faith in the Trinity, the threefold “Holy” (cf. Is. 6:3). From the time of creation it has been God’s plan and desire to bless every living thing He has created, “God blessed them” (Gen. 1:22); and he blesses in a particular way, Adam and Eve as representatives of the entire humanity, “God blessed them” (Gen. 1:28); after the flood, God blessed Noah and his sons (cf. Gen. 9:1); he also blessed Abraham so that in him all peoples will be blessed (cf. Gen. 12:2-3; 23:17-18). Consequently, St Paul writes: “All nations will be blessed in you. So it is people of faith who receive the same blessing as Abraham, the man of faith” (Gal. 3:8b-9). And before leaving this world to return to His Father, Jesus blessed His people (cf. Lk. 24:51). In this passage we see the threefold blessing with which to begin this New Year: ► May the Lord bless you and keep you (v.24). ►May the Lord let his face shine upon you, and be gracious to you (v. 25). ►May the Lord look upon you kindly and give you peace (v.26). And the three times repetition of “the Lord” (Yahweh) points to the divine sovereignty. Indeed, this threefold blessing is crowned with God’s intention to bless his people, for in the last verse we read, “They will call down my name…and I will bless them” (v.27). A blessing is a divine word that has power to pass on good things, and indeed, the idea of the passing of good things from generation to generation is really appropriate for this day (New Year’s Day). And today, the Church through her priests invokes all these blessings on all the faithful, and I invoke these blessings on you all, on your families and on our society at large.

           As a matter of fact, in biblical terms, “name” is very important, especially when it has to do with the name of God, which the Jews considered unpronounceable. The name in general indicates the whole person, in toto. Thus, with reference to God, the name of God is associated with his being. As such, to bless in the name of God entails invoking upon the people all that God is and all that He has done and does for his people. Even the responsorial psalm took up again the theme of God’s blessing on Israel and on us today: “May God show us his kindness (mercy) and bless us” (Ps. 67:1). Interestingly, the word kindness (mercy) of God, which is “hesedh” in Hebrew, embraces all that God has done in his mighty acts towards Israel and for us in Jesus Christ.

          The epistle (Gal. 4:4-7) from St. Paul’s letter to the Galatians talks about the purpose why God sent his Son, that is, “to redeem those who were under the law”. Here, St. Paul stressed that the purpose of the Incarnation was man’s liberation from the law to the status of sonship, for we are no longer slaves but sons. Therein, we notice the latent stress on being “born of a woman”, which denotes that his origin is not only from “above”, but also from “below” (He took flesh from the Blessed Virgin Mary). It equally alludes to the divine maternity of this “woman”, the Mother of God. Thus, situating us well into the context of today’s solemnity.

           St. Ignatius of Anthioch called Jesus “the Son of God and of Mary”. This title or affirmation elevates Mary at the side of the Heavenly Father. At the same time it collocates her close to us as our mother, the mother of the Church. For Jesus whom she generated has taken us as his brothers and sisters. He united himself with us to the extent of forming one body with us, he is our Head, but also our brother. In the words of St. Paul he is “the eldest of many brothers” (Rm. 8:29). In the second reading St. Paul stressed on it vigorously thus: “God sent his Son, born of a woman…so that we could receive adoption as sons” (Gal. 4:4.5). As Jesus in Mary becomes the Son of Man, we, sons of men, we are made sons of God. At the moment when, from Son he made himself a servant, we who were servants/slaves become sons. Thus the apostle reminds us: “you are no longer a slave, but a son” (Gal. 4:7). This indeed is the admirable exchange around which revolves today’s liturgy of the word. And Mary was the “locus” and the Mediatrix of that exchange. And having being made children of God through the Spirit, we acquired the right to use the language and confidence of sons before God, calling him like Jesus: “Abba Father”. This is Jesus’ “ipsissima vox”, that is his own voice without passing through any translation. We need to be more conscious of this our right as sons and daughters, therefore, we cannot but imitate Jesus our Brother, who in the anguish of the Garden of Olive, as well as in the moments of joy, always was entrusting himself to the Father: “Father if it is possible…”, “I thank you Father”, “Father in your hands I commend my spirit”. We need to re-construct our life on this filial rapport with the Father.

          Furthermore, still on the purpose for the coming of the Son, we deem it fit to underscore that it is not merely an event of the past, rather it is an event with direct existential importance for us today. The liberation of man from the bondage of the law, made possible by the coming of the Son of God, is a wonderful and wondrous blessing! The most sublime blessing, the summary of all the blessings of God to humanity is Jesus, the gift of the Incarnate Word. Little wonder St. Paul affirmed: “Blessed be God the Father of our Lord Jesus Christ, who has blessed us with all the spiritual blessings of heaven in Christ” (Eph. 1:3). The Son of God became man so that we may become sons and daughters of God. And this becoming, is a process, and not a momentary conquest, for it requires us to live everyday like sons and daughters of God. Thus, “agitur seguitur esse” (i.e. our actions have to correspond with our being, our filial status in God).

          The Gospel reading (Lk. 2:16-21) summarily highlights the two important historical events in the life of Jesus: the circumcision and the naming of Jesus. However, when we go back to the preceding verse to the Gospel text of toady, where the shepherds say to one another, “let’s go to Bethlehem and see this event which the Lord has made known to us” (Lk.2:16), and in verse 20 the evangelist says: “the shepherds went back glorifying and praising God for all they had heard and seen, just as they had been told”. The angel announced to the shepherds “A Savior has been born for you, who is the Messiah, the Lord”. Even though the sovereignty of the Messiah is not readily seen in the Child, rather all seem to give evidence to his submission to the law of the people, as in the second reading. Indeed, the truth remains that the Son of God, becoming a baby in the womb of the Blessed Mother Mary, and being born in Bethlehem of Judah, manifests his sovereignty in a most humble manner. Once again, there is the theme of the divine name in the Aaronic blessing and its connection with the naming of Jesus which means Yahweh saves. Indeed, Jesus’ name is a programmatic description of the whole purpose of the Incarnation.

          The passage of the Gospel noted something very important about Mary: “She treasured all these things and pondered them in her heart” (Lk. 2:19). What are the things that she treasured and pondered in her heart? The words and the events of those days, all that happened in the occasion of the birth of Jesus. Christmas was for her an event to treasure and to meditate on and on, it was for her a school of faith. The word of God was made flesh two times in her life: first physically, when she carried and nourished him (the Word) in her womb for nine months; second spiritually and existentially, every moment of her life was inspired by the word of God and she carried it out faithfully, the word of God became the compass that directs and gives bearing to her life. Let us join in her deep pondering on the Word of God. We cannot imitate her in the first incarnation, but we can imitate her in the second. In the words of St. Augustine we can like her “conceive the Word in our mind”. This merited her the beatitude that Jesus proclaimed on the visit of his mother: “More blessed still are those who hear the word of God and keep it” (Lk. 11:28). St. John says: “to those who did accept him he gave power to become children of God, to those who believed in his name” (Jn. 1:12). We have been begotten to the Father, through Jesus, and we are children of God, brothers and sisters of Jesus, and his mother Mary, our mother too. On the cross Jesus handed her over to us (cf. Jn. 19:27).

          Above all else however, in the first reading the word of God says “so shall they put my name upon the sons of Israel, and I will bless them” (Num. 6:27) and in the gospel we are presented with the naming of the Child of Bethlehem, who was named JESUS, a name which means Yahweh saves. Be that as it may, beginning the New Year with this double invocation of God’s name and the name of Jesus surely paves way for innumerable blessings and favor. Indeed, the Lord who has wrought wonders in the history of the chosen people, will continue to do it even in our own time and in our life.  And may our Blessed Mother Mary, the Theotokos, the Mother of God continue to accompany us in our earthly sojourn! May she (Mary) who is an embodiment of God’s blessings attract God’s blessings to us!! May we all be assured of her intercession this New Year and beyond!!! Happy New Year to U all!!!

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

 

At The School Of The Holy Family!

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

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

          The Holy Family is at the center of our reflection today. And we cannot but affirm that it is a family sui generis! The Holy Family was not a smooth and problem free family, rather it was a family with her numerous problems and internal conflicts, yet they remained faithful to each other. That is why it could be suggested as a paradigm to our Christian families. The Holy Family was a family with special grace yet a family with trials. We can remember vividly well how sin affected family life in the first pages of the Book of Genesis. After eating the forbidden fruit (Gen. 2:16-17) great tension disrupted the spousal relationship between Adam and Eve. Not too long after that, the sons of Adam and Eve entered in a dispute that ended in the murder of Abel (Gen. 4:1-16). Sin wounded greatly the life of the family. Indeed, Jesus came to heal the wounds caused by sin, including that of the family. As such, God the Father sent his Son among us, and in doing that, He entrusted Him to a father and a mother. And that is the family of Jesus, Mary and Joseph. The Holy Family teaches us how to remain calm in the midst of all kinds of existential storms.

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

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

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

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

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

          As we celebrate the feast of the Holy Family, it is the church’s intention to present the Holy Family as the pattern of Christian family life. Though the readings we have today gave different indications on how to realize it. Above all, the Gospel periscope from Luke presents the Family in general as a place of development and growth to physical, mental and spiritual maturity. Even though existentially speaking, the situation and conditions that the Holy Family lived were somewhat uncommon. It is a family sui generis!         

          We remember the uncommon circumstances that surrounded Jesus’ conception. We cannot but remember how Mary conceived through the Holy Spirit (Lk.1:35), without the knowledge of Joseph. We remember how Joseph decided to pack her belongings and ready to drop her (Mt. 1:18-19), before the angel came and made him changed his mind (Mt. 1:20). Indeed, we cannot but remember Mary’s and Joseph’s plan that was abruptly changed by the divine plan, and the challenges that surrounded his birth: no place in the inn, he was born in a manger, the trials and insecurity in Bethlehem (Lk. 2:8b; Mt. 2:13-14). Afterwards Joseph received another message to run away with his wife and son to Egypt. Not only that, Mary and Joseph even suffered the distress of not knowing the where-about of their twelve year old son (Cf. Lk. 2:48). Before Jesus began his public ministry nothing again was said about Joseph, we may well presume that he died, here the Holy Family must have suffered the pain of bereavement and separation through death. Jesus in his public ministry faced many oppositions and threats of death. No one could imagine what Mary passed through at the foot of her son’s cross. The gospel passage of today, indicated how poor they were, to the extent that they were not able, to sacrifice the normal offering of a Lamb at the occasion of the circumcision of their Son, rather they presented the gifts of the poor: a pair of turtledoves or two young pigeons (Lk.2:24; cf. Lev. 12:6-8).

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

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

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

         In the light of today’s Feast, in our present day society there are some situations and human conditions that tend to disintegrate the nucleus of the family and as such require a good dose of reflection. Today we talk about separated parents or broken marriages, many a times their children suffer because of the conflicts of the parents, divorced and remarried parents with children, adoption of a child by a single, be it man or woman, adoption of children by homosexual or lesbian couples etc. These are complex and difficult situations that cannot but make us reflect over and over again. In the realization of the divine plan of God, He needed a father and a mother for His divine Son. Just like in the case of Joseph and Mary, in the education of children, the father and the mother have their roles. This tells us the importance and the necessity of the figure of a father and a mother in the human family. Let us not forget that it is the natural right of children to have parents: father and mother. This original initiative of God should propel us today to make some reconsiderations in our clamour for freedom.

          As we celebrate the Holy Family of Jesus, Mary and Joseph, we need to appropriate the virtues emanating not only from the Holy Family but also from the readings of this day into the reality of our different families. In our society today, where the institution of marriage and family is under serious attack, we need to swim against the currents of this contemporary world that are inimical to the wellbeing of the family. We need to identify these anti-values that are served at the supermarket of our present society and in the means of social communication, ranging from the rebellion of the children, quarrels and confrontations between husband and wife, little or no interest on the children by the parents and excessive interest on the children by some possessive parents to the abandonment of the children by the parents and that of the parents by the children. Conscious of all this, we need to endeavor to construct a family founded on the family values present in today’s liturgy of the word: respect and appreciation, obedience and mutual help, concern and care, prudence and the search for family stability, goodness and reciprocal love. We need to incarnate these values in our families and society today in order to ward of the anti-values that are fast destroying the concept and the commitment of the Christian family. Today we need to insist on the importance of responsible parenthood; else we end up raising drug addicts, delinquents, and violent children because of the absence or irresponsibility of the parents. Some of the challenges facing families today, is that there is no enough time to be together and to pray together. In all we cannot but affirm that the true model of the Christian family is the family of Jesus, Mary and Joseph: the Holy Family.

          Above all else however, three points stand out today: ●The feast of the Holy family as a reminder to all families to emulate their faithfulness to God and to each other. ●It reminds us of the entrance of Jesus to the human Family, for Jesus is one of us and one with us today. The feast of the Holy Family reminds us of the importance of welcoming Him as a member of our families, or even better as the center of our family, as he was in the Holy family. ●As we have seen, the Holy Family was battered by many trials, but what kept the Holy Family together during these trials is love for each and God. One of the greatest challenges facing families today, is that there is no enough time to be together. As we celebrate the feast of the Holy Family, let us turn our marriages, families and homes from broken marriages, families and homes to united marriages, families and homes. As the Holy Family survived all their crises and storms through love of each other and faith in God, let us earnestly pray during this Mass that our families torn apart by the presages of hatred, separation and selfishness will conquer these storms through love for each other and faith in God. Amen!!!

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

The Word Became Flesh!

(Homily for Christmas, Mass during the Day)

          Today, with great joy and solemnity we celebrate Christmas - the feast of God's magnanimous and unconditional love, the feast of God's Self-gift to mankind. Christmas is God's gift placed in human hands’. A real Gift wrapped in swaddling clothes (Lk. 2:12). One may ask why this yearly celebration for a Child that was born more than 2000 years ago, but it is only with and through the eyes of faith that one can understand why this Child is perennially adorable. Christmas is not an event of the past, but more importantly, it is also an event of today and each day. Only the Word of God, welcomed simply in our hearts can reveal to us the mystery surrounding this Child of Bethlehem, and indeed, the pre-existent Word of God throws more light to the mystery of the grotto of Bethlehem. Interestingly, the readings of Hebrew 1 and John 1 reveal that we are not merely celebrating the birth of a baby, rather the mystery of God’s self disclosure and communication in Jesus. His coming into the world is part of the dynamic process of God’s self-communication. The Christian God does not present Himself as a supreme entity that resides impassive on His throne of changeless eternity, but He descended and stooped so low to take the human flesh. The mystery of the Incarnation is so great and attracting that no matter how hard one tries, it cannot be jettisoned. The mystery is so great that the great thinkers of all times could not exhaust it. Indeed, I have allowed myself to be drawn by the irresistible attraction of this mystery. And together with the angels and shepherds i have come to contemplate the real gift of Christmas: The Child Jesus (a baby wrapped in swaddling clothes). Come let us adore Him the pre-existent and eternal Word!

          In the First reading (Is. 52: 7-10) Prophet Isaiah proclaims the reign of God, that is being realized now by God’s mighty act. In the context of this passage, the mighty act is the return from exile. Whereas for us it is the Birth of the Child of Bethlehem: Jesus, as announced by this angelic hymn. Therein, Yahweh returns to Zion (v. 8) to comfort his chosen people (v.9), and indeed, his mighty work of salvation is seen by all men (v.10). The prophet announced the universality of God’s salvation. Behold, “all the ends of the earth shall see the salvation of our God”. “How beautiful on the mountains are the feet of him who brings good tidings. What is this good tiding? Jesus is the good tiding. And what is the good tiding all about? Is a tiding of peace, goodness, God’s tenderness and salvation. The prophet says to Zion and to us today “your God reigns”. The Lord has comforted his people, Isaiah says, because he sent his only Son, the Saviour. Even the psalmist joins in this universal exultation: “All the ends of the earth have seen the salvation of our God” (Ps. 98:3).

          In the Second reading (Heb. 1:1-6), the sacred author writes vehemently about the manifestation of God to men, not through Kings or prophets, but now through His Son. And that is the greatest novelty of the mystery of Incarnation. Jesus is the definitive Word of the Father, the supreme revelation of the Father. The writer of the letter to the Hebrew presents Jesus as the highest revelation and definitive Word of the Father (Okwu ekwuru ihe agbañwo). In the words of the writer, “In the olden days God spoke to our fathers in various ways through the prophets, but in these last days he has spoken to us through his Son”. He says that the dignity of Jesus is more than the angels, because no angel was given a name that he was given, which name? “Wonderful Counsellor, Mighty God, Everlasting Father (A child and a Father) Jesus is called Father, in participation to the Father’s paternity, “from whom every fatherhood in heaven or on earth takes its name” (Eph. 3:15), Prince of peace” (Is. 9:5), Jesus, Emmanuel. Therefore, all the angels adore Him, and if the angels of God adore Him, what of we humans. Let us join our voices together and shout “we have come to adore Him”. Behold, this passage of the letter to the Hebrew reaffirms the Pauline expression: “He is the image of the unseen God, the first-born of all creation, for in him were created all things in heaven and on earth: everything visible and everything invisible, thrones, ruling forces, sovereignties, powers- all things were created through him and for him. He exists before all things and in him all things hold together” (Col. 1:15-17).

          The Gospel (Jn. 1:1-18) of today exhumes once again the pre-eminence and pre-existence of the Word of God, for, “in the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God”. St. John starts with the beginning because Jesus is the eternal Word of the Father, the Word that was used in the creation (Gen. 1:1-3), all was made through him, “ihe nile di adi siri n’aya diri”. Be that as it may, the self-revelation (Word, Logos) did not begin with the Incarnation event, rather with creation (cf. Heb. 1:1-14). St. John in his gospel gives us a wonderful explanation of the Incarnation (Kai o Logos sarx ergheneto). The Word of God took flesh and became one of us and one with us. The word “flesh” denotes the whole of humanity, not just the humanity of Jesus. Not only that he took the human flesh, but he dwells within and with us. Little wonder, St. Paul affirmed “in him we move, in him we live in him we have our being” (Acts 17:28).

           However, though he dwells in and within us, He remains the Eternal Word of the Eternal Father. John affirms that He is eternal like the Father. He is the true Light that enlightens all men. He is the fullness of grace from whom all draw grace. He has power to make children of God all those that welcome Him. John tells us the type of reception the Word of God received: “He came to His own and his own people did not accept him. But to those who did accept him he gave power to become children of God” (Jn. 1:11-12). Behold, wherever the Son is received, man is restored to divine sonship. But unfortunately till today, in so many ways, God continues to suffer rejection in the hands of men, in our societies and in our world. The event of Christmas interrogates each and every one of us. If Jesus were to come today, can we make a place for him in our home and heart? As a matter of fact, he is already there standing and knocking at the door (Rev 3:20). As Joseph and Mary did, we are invited to welcome Him. Christmas is an event of God knocking at our door. If you hear his voice and open he will also open for you when you knock.

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

          In all, as emanating from the gospel passage of St. John’s prologue, the event of today brings three important factors to our consideration: ►Christmas is an event of light: The Readings resonate the theme of light, and the Baby in the manger is the Light of the world (Jn. 1:9). ►Christmas is an event of love: John in his Gospel says, “For God so loved the world that he gave his only Son, so that whoever believes in him, will not perish, but will have eternal life” (Jn. 3:16). ►Christmas is God's self-gift! The real message of Christmas is that Jesus is a gift to the world. “You will see a sign: a child wrapped in swaddling clothes” (Lk 2:12).   

          Behold, the peak of our excitement and celebration today revolves around the fact that we are not talking about a sign like in Isaiah and Mathew, but today we are celebrating his presence in our midst. The highest point of God’s revelation is this passage from sign to reality, a real presence! Truly, he is present with us in this celebration in a special way through the Eucharist. At this altar the sign of a Baby in the manger is made present in the sign of Bread, no longer wrapped in swaddling clothes, but broken for the life of the world. And with his presence in the Eucharistic Bread he becomes a Gift per excellence, not just a Gift, but equally the Food for our nourishment. Thank You Jesus! There is indeed a knit connection between the Incarnation and the Eucharist, even the place of his birth Bethlehem means “House of Bread” and with Jesus it is no longer ordinary bread, but the Eucharistic Bread. We are filled with joy in the presence of the God who comes to save us and in the salvation he has already won for us. Just as Adam rejoiced when he saw Eve “bone of my bone and flesh of my flesh” (Gen. 2:23), so too we rejoice in the presence of “the Word that became flesh and dwelt among us” (Jn. 1:14), he took our human flesh.

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

Come let us adore Him!

Come let us adore the Child of Bethlehem!

Come let us adore the Savior!

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

Come let us adore the Emmanuel!

Come! Come!! Come!!!

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

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

 

 

Unto Us A Son Is Given!

 (Homily for Christmas, Mass During the Night)

           This night is indeed, a night of great joy, peace and light for the God in our midst. The story of the birth of Jesus, each time we hear or listen to it fills our hearts with profound joy and gladness, it is ever new and fresh in its impact in the human heart. It’s really a message of great joy (Lk. 2:10). And we cannot but embrace this event with a childlike stupor. Indeed, this childlike stupor for this Child of Bethlehem serves as an entrance door to the adoration and the joy of Christmas. Human reason and logic cannot stand their ground at the face of this mystery, for through the birth of our Savior in a manger, a helpless and weak Baby, God has overturned the false certainty and omnipotence of the men of this world, and St. Paul captured it vividly well thus: “God’s folly is wiser than human wisdom, and God’s weakness is stronger than human strength” (1Cor. 1:25). With the celebration of this night, we have come to the end of the season of Advent and the period of expectation and of patient waiting. This is the time to celebrate the Messiah in our midst, the feast of Christmas. This is the most important event in the history of mankind, an event when God became one of us, when God takes the human form in the person of Jesus Christ. Today, Jesus wants to be reborn in our lives. Do we have a place for him in our hearts?

          In the first reading (Is. 9:2-7) prophet Isaiah announces this day as a day of great light, he started with the consoling words: “The people who walked in darkness have seen a great light; upon those who dwelt in the land of gloom a light has shone. You have multiplied the nation, you have increased their joy”. The passage of the ninth chapter of the prophecy of Isaiah was originally a coronation anthem, used at the enthronement of the kings of the Davidic dynasty. It was hoped that each new king would be the ideal king. Interestingly, the Christian faith finds the fulfillment of this hope in Jesus Christ. For in Him, all the blessings looked for at each royal accession in the history of Judah are realized.

         The people of Israel waited long in suffering and hardship for the coming of the Messiah, they kept on waiting for a new era. Behold, Isaiah’s message is for them the fulfilment of God’s promise, in and through the New Born Baby: “For unto us a son is born, to us a son is given, his name will be wonderful counsellor, Mighty God, Everlasting Father, Prince of peace”. His reign will have no end. The title “Everlasting Father” attributed to this New Born Baby delineates His future and Mission (a child and a Father). This new born king is hailed with many honorific titles. He was even called “Mighty God”, this bold ascription of divinity is uncommon in the Old Testament (cf. Ps. 45:7), and however, biblically it points to the sovereignty of Yahweh. This title is indeed to be comprehended in the sense of Deus pro nobis in his grace and salvation (second person of the Trinity) and not in the sense of Deus in se (first person of the Trinity).

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

          What marvels me is neither the song of the angels nor the run of the shepherds, but the situation of the manger, where He was born. Not only in a den of animals, He was born in a manger (there was not even space to stay where the animals stay, but they found a place for Him where animals eat): this symbolizes the sacrificial meal that Jesus becomes (Our Eucharistic Jesus), He is a real GIFT. Let us put into consideration a number of particularities emanating from this Gospel passage:

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

         In Luke’s narrative, shepherds were members of a despised class, like tax collectors and prostitutes, they do not enjoy a positive self regard. However, the message of the evangelist here revolves around the fact that Jesus came especially to the outcasts, this idea lingers throughout the third Gospel. In the passage we see the appearance of angels who bring messages to accompany salvific events, and this denotes the salvation events as an act of God. In the Gospel, we have two accounts of the appearance of angels: first, a single angel who announced the messianic birth (cf. Lk. 1:26-38); second, an angel and a multitude of heavenly host, who interpret the significance of the Birth thus: “Glory to God in the highest heaven, and on earth peace for those he favours” (Lk. 2:14). Some translations would say “ peace to people of good will”, therein people of good will does not signify good will in literary sense, but it signifies mankind who are now recipients or objects of divine favour.

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

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

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

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

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

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

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