From Admiration to Rejection!

(Homily 4^th Sunday in Ordinary Time, Yr. C)

     Today the word of God presents an age long challenge that faces prophets and harbingers of the divine word and message, at one end we see the fate of the prophets called to deliver God’s words to the people, and at the other end we see the recipients, those to whom the Word is addressed to, who often do not give a positive response. This hostile response and reaction that often accompany Prophets and messengers of the Good News is indeed the common ground of the two exemplary figures of today’s readings: Jeremiah and Jesus. They found themselves in a similar experience and situation of hostility, prejudice and rejection. Till date, many a times, the ordeal of any authentic prophet is that of prejudice and incomprehension. However, irrespective of this human factor, divine grace still prevails.

     In the first reading Jeremiah (Jer. 1:4-5.17-19) narrates his prophetic call. It is indeed, a dialogue replete with tenderness and sincerity, from which two realities emerge: the human frailty and the creative force of God. Jeremiah was one who does not know “how to speak”, and was “young” too, but God chose him from his mother’s womb. And as such, Jeremiah like other prophets was called to “stand in the name of God”. And standing in the name of God comports many things. Those touched by the word of God reacts negatively or positively, and he never escaped this ordeal, the ordeal of incomprehension, rejection and persecution. However, what sustained him was the awareness of being sent by God. It is the divine support that led him far in the tributaries of the prophetic mission. “They will fight against you, but will not overcome you, for I am with you” (Jer. 1:19). Invariably, for any disciple or prophet of God, tribulation and persecution await him, just as Christ experienced it in the Gospel periscope. By extension, every Christian through his baptism is called to participate in the prophetic mission of Christ and as such, to announce the coming and nearness of God’s kingdom, to be a spokesman of Christ and His message of salvation.

   At a wider consideration, Jeremiah’s mission was not merely to Israel but to “the nations”. The caption: “I have appointed you as prophet to the nations”, redirects our attention to the universality of Jeremiah’s mission. In the second paragraph of the reading the prophet was cautioned for the opposition he will incur in Israel. Jeremiah’s imminent opposition in Israel links this reading to the Gospel passage, as orchestrated by Jesus’ rejection at Nazareth. As such, one notices a kind of consistency both in God’s dealings with his people and the reaction of the people to God’s word and this from the Old Testament dovetails into the New Testament. Behold, the Christian tradition sees in the drama of Jeremiah, a figure of the drama of the passion of Christ. However, this is the underlining message of the Gospel, that Jesus came to his homeland as a prophet, but he faced hostility and prejudice as did Jeremiah.

     The passage of today’s Gospel (Lk. 4, 21-30) begins with the transforming affirmation of Jesus: “Today this Scripture is fulfilled as you listen”, this announces the redemption that is present in the action of Jesus, with the word “sémeron” (today). It was the beginning of the preaching of Jesus, which does not consist like in (Mk. 1:14-15) on announcing the nearness of God’s Kingdom, but on the proclamation of the fulfillment of promises. The presence of Jesus represents the “today” of salvation and the fulfillment of the Scriptures. Most especially, it is in his word and actions that God’s salvific action is manifested. Little wonder, Jesus said that the scripture is fulfilled before you. Luke used the word “sémeron” (today) in the occasion of the birth of Jesus (cf. Lk. 2:11), but the decisive “sémeron” will be the one of his death on the Cross, “In truth I tell you, today you will be with me in paradise” (Lk. 23:43). His destiny was anticipated right from the moment of the first proclamation of the “sémeron” of salvation. In the parlance of St. Luke this event is better read in the light of the mystery of Jesus’ Passion.

     St. Luke in this passage anticipated Jesus’ visit to Nazareth in order to use it as an introduction to the public ministry of Jesus, while Mathew (13:53-58) and Mark (6:1-6) placed or collocated this event at the end of his ministry in Galilee. The passage is a continuation of the passage of the Gospel of last Sunday, and there we see what could be termed man’s changing and inconsistent attitude before the Word of God. At first they were amazed, but later their hearts were drawn from admiration of wonders to delusion. They passed from an attitude of admiration to that of rejection, hatred and even attempted homicide. Indeed, from the episode of today’s Gospel Jesus appears as a “sign of contradiction”, that the old Simeon prophesized at the presentation of Jesus in the Temple (cf. Lk. 2:34). When Jesus finished reading the scripture taken from the prophecy of Isaiah (61), He said to them: “Today this Scripture has been fulfilled in your hearing” and they all wondered at the gracious words that were coming out of his mouth. And this led some to ask: “Is not this Joseph’s son?” In this question already we see some dints of prejudice. His people looked at Him, but could not see the latent real Him, because for them He is only the son of Joseph. They refused to see in Him the Messiah.

     Then, Jesus continued, I know you will tell me, “physician, heal yourself; what we have heard you did at Capernaum, do here also in your own country…in truth I tell you, no prophet is ever accepted in his own country” (vv.23-24); here Jesus associates his experience to the common fate of prophets, and the fate of the persecuted just. He did not hesitate to confront his townspeople with their sins of indifference and unbelief. Jesus went further and told his fellow Jews about two times in history when God intervened to help non-Jews and foreigners (vv. 25-27): That during the ministry of Elijah there was famine and God made it possible for Elijah to be fed by one poor widow (cf. 1Kgs. 17). Jesus gave the second example, that when Elisha succeeded Elijah, there were many lepers in Israel, but they were not cured, only Naaman, a foreigner came to seek for healing and was cured (2Kgs. 5). This annotation reveals the universal dimension of Jesus’ ministry, and thus links it to that of Jeremiah “prophet to the nations”. The healing of Naaman is a prefiguration of the mystery of the healing granted to all nations by Jesus. It was as if Jesus read their minds. What Jesus has said so far was too much for them to bear, little wonder, they sought to kill Him. The Jews looked down on others who were not Jews, others were inferior while they are superior, but Jesus challenged this mentality. Therefore, the questions we ought to ask ourselves are: do we look down on others? Do I consider others to be inferior? The Jews were blind to God’s blessings, favor and miracles for others, are we blind to the blessings of others? How far do we try to pull down the walls of division among us? Are there some among us like the Jews who still believe that they are free while others are slaves or outcasts? We are all adopted sons and daughters of God, sons and daughters in the Son.

     The episode ended on a sad note with the deadly attempt on Jesus’ life. However, Luke reported that Jesus escaped from their malicious attempt, and this “miraculous” escape could be paralleled to that of John 10:39: “They again wanted to arrest him then, but he eluded their clutches”. They desired not the proclamation of the word, but the display of miracles and powers as if he was a magician. This provocation is similar to the one of his enemies at the foot of the cross: “If you are the King of the Jews, save yourself” (Lk.23:37). Jesus therefore affirmed that God has no preference, as He performs miracles even in pagan countries. For them, non-Jews and foreigners at the time of Jesus were regarded as outcasts and inferior. Here, Jesus touched their open wounds. However, they must have understood that his mission supersedes the limits of Israel; it is destined for all the nations. The rejection of the Gospel by his people necessitated the outgoing of the Good News to the Gentiles. This fact permeates deeply into this particular passage of the Gospel.

     St. Luke therefore, showcases two different kinds of reaction from the Jews (his listeners): one of admiration and enthusiasm, for “he won the approval of all, and they were astonished by the gracious words that came from his lips” (Lk. 4:22) and for the authority inherent in His teaching; and the other is the reaction of rejection, they attempted to kill Him. This violent reaction is precipitated by two major reasons: first, it has to do with the person of Jesus. It is a sort of attack to His person: Is he not Joseph’s son? Certainly, those asking this question presupposed that the Messiah has to manifest Himself in a splendid and extraordinary way. Second, they expected miracles and great signs, forgetting that the greatest and unique miracle of God is Jesus Himself. As if to tell Jesus “see, beautiful words alone are not enough, we want a God at our own disposition, one that stupefies us, not one that changes our heart”, “do your miracle and leave us the way we are”. Many a times, we are also like the people of Nazareth, for sometimes we tend to construct a Christ according to our own standard, or according to our own human preference, but we have to accept Him as the Father willed, not as we want Him to be or appear. Ask yourself: what are my expectations from Jesus? What are my illusory and deluding expectations from Him? Do I only accept Him when He performs miracles? Or He is God for me both in good and bad times.

     In the second reading (1Cor. 12:31-13:13), St. Paul presents the most beautiful biblical page on and of Christian Love or Charity. For this St. Paul attests elsewhere: “That our hope does not disappoint us because the love of God has been poured into our hearts by the Holy Spirit which has been given to us” (Rm. 5:5). Indeed, today this passage from the epistle of St. Paul calls us to replace our attitude of rejection, hatred, hostility and persecution with the virtue of Love. If we have been part of those that reject the word of God, or the preachers of his word, St. Paul calls us to Love. He calls us to contradict the vice of rejection with the virtue of Love. Love is superior to all the gifts of God (charisms) and all other virtues, for this St. Paul opined that love is “the perfect bond” (Col. 3:14).

    With, in and through love Jesus went far beyond Jeremiah and the Old Testament prophets, because while Jeremiah invoked God’s wrath on those who rejected the prophecy (cf. Jer. 11:20), Jesus invokes pardon, mercy and love: “Father forgive them; for they know not what they do” (Lk. 23:34). Jesus therefore invites us to do away with hatred and every form of complex and unnecessary familiarity that may devalue the Word of God and relegate the person of Jesus in our life. May His words continue to touch and heal our wounds of hatred, superiority and inferiority complex, rejection and persecution. Amen!

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

 

Today This Scripture Is Fulfilled As You Listen!

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

Sunday of The Word of God

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

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

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

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

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

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

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

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

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

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

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

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

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

Do Whatever He tells You!

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

     At the heart of God’s relationship with his people is a covenant. God in his unfathomable kindness enters into a relationship of love with his people. In the Old Testament Yahweh established a covenant with the chosen people, the Israelites. We cannot but remember God’s words to Moses, “I shall take you as my people and I shall be your God. And you will know that I am Yahweh your God, who have freed you from the forced labour of the Egyptians” (Ex. 6:7). Indeed, the history of man’s salvation is a history of a covenant of Love. In the New Testament, in and through Jesus Christ a New covenant is established between God and his people, and this Covenant was enacted with the blood of Jesus, in fact the synoptic Gospels captured it vividly well thus: “This is the blood of the covenant which will be shed…” (Mt. 26:28; Mk. 14:24; Lk. 22:20). Drawing the issue further, as envisaged in the first reading, this covenant between God and his people is sometimes presented with the nuptial imagery, however, in the Gospel passage Jesus deepened the significance of this covenant of love in the context of a Wedding feast, through the imagery of water and wine. As such, one of the connecting factors of the first reading and the Gospel is the nuptial theme, but the nuptial theme is not central in the Gospel passage, it is only considered from the point of view of the setting or the context in which the miracle (the central theme) took place. However, in the first reading we see the interpretative key to the miraculous event of the Gospel. What Isaiah prophesied about came realized in Jesus. For Jesus is the Marriage of heaven and earth, a marriage between divinity and humanity. Furthermore, this marriage is equally linked to the Eucharist, because the changing of water into wine auspicates the Eucharist, therein we see a progression in Jesus’ miracle, from changing water to wine, he will later change wine to his Blood. No doubt, the Eucharist in a certain sense, could be considered as the marriage of Christ and his Church, and this will make the nuptial theme of the first reading overlap into the theme of the Gospel periscope. Jesus indeed is the marriage of heaven and earth.

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

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

      In the passage of today’s Gospel (Jn. 2:1-12) what prophet Isaiah longed for happened, the Bridegroom came and laid out a great banquet of finest wine (cf. Is. 25:6). Here, we see the realization of what Isaiah envisaged in the first reading, and this helps us in no small way to understand while the first miracle of Jesus took place in the context of a Wedding. Jesus is the Bridegroom and the Church is the Bride. This first sign of Jesus is a thought provoking one especially in our world today, providing more wine, more alcohol appears mundane, but the significance of this sign surpasses this simplistic interpretation. St. John narrated only seven miracles of Jesus in his Gospel, and he called them “signs” because he considered them as a means of the revelation of the glory of Christ. This passage serves as the continuation of the glorious manifestation of Jesus, “He manifested his glory and the disciples believed in Him” (Jn. 2:11); and then the featuring of Mary as the Advocate of all men at all times. John’s account of the episode of the wedding at Cana is replete with wonderful messages that leave us in an admiration of this sublime gesture of Jesus to the couple, who were about to find themselves in an embarrassing situation, of running out of wine on their wedding day. However, the most striking part of all is the first miracle of Jesus: changing water into wine. This is an extraordinary event with which Jesus started his series of miracles. An interesting factor in the narrative was the report of our Evangelist John at the beginning of today’s Gospel, that Jesus was invited for the Wedding; he did not just go on His own. “Two days later, there was a wedding in the town of Cana in Galilee. Jesus’ mother was there, and Jesus and His disciples had also been invited to the Wedding” (Jn. 2:1-2). The invitation of Jesus to the Wedding feast occasioned the possibility of the miracle. The placement of Mary first in the context of the Wedding could presuppose that one of the couples was related to Mary or that Mary was there to witness this first outing of her Son after his Baptism. In all, whatever that necessitated her presence in that feast made her presence a providential one. Little wonder, she is adorned with the titles Mother of Divine providence, Mediatrix of all graces etc.!

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

     Be that as it may, the providential intervention of Mary, to spare the couple of public shame is really an act of graciousness. She is a woman that is attentive to whoever and whatever that is around her. She noticed what was going to happen; Mary turned to Jesus and said: “They have no wine” (Jn. 2:3). The striking point of the episode is Jesus’ response to Mary, “woman, why turn to me?” “My hour has not yet come” (Jn. 2:4). Interestingly, Mary’s response to Jesus was her invitation to the servants “do whatever He tells you” (Jn. 2:5). This reveals Mary’s special trust in the Word of God. She is our model and our advocate. She is still our intercessor especially when our own wine finishes. Our own wine could be symbolic of anything that gladdens our heart, that gives meaning to our life (job, life partner, good health, breakthrough etc.). She indicated the way: “Whatever he asks you do it”. This invitation of Mary remains till today the pivot of the human reception of the Good News. She invited the servants to readiness and openness to the words of Jesus. She is equally inviting you today to listen to what the Word says, He continues to speak…

     Therein, Jesus called her “woman” which could be mistaken to be disrespect for his mother. But this is not the only time Jesus is addressing Mary with the appellative “woman”. In John 19:26, while Jesus was on the cross he said “woman behold your Son”, and to John, “behold your mother” (Jn. 19:27). Certainly, the miracle of Cana came about because “they did whatever he told them”. Mary reminds us that the Word of God is words and actions intimately related. His Word produces effects and transformation. Therefore, she invites us today to allow the Word we receive to model our life and our responses to every human situation we may encounter every day. It is by doing exactly as she advised that the empty jars where filled up again. If we hearken to her words, the empty jars of our life will be filled again. Not only at Cana, but Mary continues to intercede for us and plead on our behalf even today.   

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

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

     Above all, the message of the Gospel is indeed a striking reminder to all of us that when and if we bring what we have and give it to Jesus He will multiply it and perfect it. He turns what seemed to be embarrassment to a manifestation of God’s glory. Drawing the issue further, our problem today just as it has been from the beginning, is that we do not do what he says. This human unfaithfulness began with Adam and Eve at the Garden of Eden: “God said, You must not eat it, nor touch it… Because you have done this…” (Gen. 3:3, 14). Contrarily, today Mary is inviting us to overcome this human tendency and then do what He tells us, remember: “Today, if you hear his voice harden not your hearts” (Ps. 95:7-8; cf Heb. 3:15). Beloved friends in Christ as we admire the wonderful intervention of God in the first reading, the power of Mary’s advocacy and the wondrous gesture of Jesus in the Gospel passage, St. Paul invites us directly or indirectly to imbibe the value of imitation, therefore to make effort to use the gifts of grace and of nature God has lavished on us for the benefit of others. May Mary, the woman that sees with both the heart and the eyes continue to intercede for us! May she in her foresightedness alert Jesus of our needs!! Amen!!!

(Fr. Vitus M.C. Unegbu, SC) 

Through His Baptism, We Too Are God’s Beloved!

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

     We have celebrated the event of the birth of Jesus with enthusiasm and euphoria. The event of today: the solemnity of the Baptism of Jesus marks the end of the celebration of the anniversary of the historical birth of Jesus: the Christmas tide. The event of the baptism inaugurates the active life of Jesus and by implication the adoption of every Christian as sons and daughters of God. The solemnity of the Baptism of the Lord marks the first Sunday of the Church’s year. The child Jesus we celebrated in the manger in swaddling clothes, has grown and matured, he is now thirty years and this event marks a choice of a radical decision in his life. With the event of the Baptism, Jesus faces his destiny and mission, he begins the work in realization of the purpose of his incarnation. It was a moment of decision for Jesus, and Jesus courageously accepted Baptism for our sake. The Baptism of Jesus is a decisional stage in the manifestation of Jesus Christ to the world as God, it could be considered as the second epiphany. After thirty years of silence and a hidden life, Jesus has become a man among others. He had to pass through a rite for sinners, of those who need purification, yet he was Pure and needed no purification. The action of the Holy Spirit is central in today’s liturgy, an action that was centered on Jesus of Nazareth.

     Today we celebrate an event of great importance in our Christian faith. Its importance can be seen not only from its theological import, but also from the fact of it been reported by the three synoptic and St. John as well. Be that as it may, we may well affirm that the Baptism of Jesus constitutes a fundamental theme in the preaching of the Apostles. No doubt, today’s celebration affords us the opportunity to reflect on why Jesus, though God had to go through the water of Baptism. The readings of today present three historical moments of God’s intervention in favor of the helpless sinful humanity: first, his intervention in the liberation of the people of Israel from slavery in Babylon (first reading). Second, his intervention in the revelation of the divine sonship of Jesus (Gospel). Third, his manifestation to men and women of the new situation created in those who have received Baptism (second reading).

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

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

     Then, we may well ask: why did Jesus accept baptism? Jesus accepted Baptism for our sake, not because of any sin he has committed, but instead our own Baptism is because of sins. Jesus as the Son of God was sinless and so needed no Baptism. According to the CCC 1213, Baptism is a sacrament which cleanses us from original sin, makes us children of God, members of the Church and sharers in her mission. Going back to the question, first, Jesus accepted Baptism for the forgiveness of sins, not his own sins, but our own sins. Through his incarnation Jesus made himself similar to us, and by accepting Baptism, he wants to make us similar to Himself, and St. Paul captured it vividly well when he affirms thus: “every one of you that has been baptised has been clothed in Christ” (Gal. 3:27). Second, Christ had to be baptized in order to make a way for us, in order to purify the water of baptism in which we ourselves were to be bathed. By accepting to be baptized, Christ purified the water in which we are baptized. Others enter to be purified by the water, He enters to purify the water for us.  Third, Christ identified Himself with the people in their search for God. In other words, Jesus allows Himself to be baptized too because He wants us to feel that He is one with us in our longing and desire for God. His Baptism reveals his solidarity with the sinful humanity. The solidarity he extended even through His Eucharistic presence. The same Jesus that went to John in humility for Baptism is the same Jesus who is mysteriously hidden in the signs of Bread and Wine. In every Eucharistic celebration we welcome Him with the same words that John the Baptist used to welcome Him: “Behold the Lamb of God, behold He who takes the sins of the world” (Jn. 1:29).

     In the event of Jesus’ Baptism the Spirit manifested himself in form of a dove that descended on Jesus, bringing blessings and the irruption of power for the fulfillment of his mission. The dove that hovers above him testifies that he can make this sacrifice of himself precisely because he has the Spirit. A voice came from heaven, this entails that now heaven is here, because God is here. "You are my Son" (Lk 3:22; cf Ps 2:7). He is the Face of the Father. Here sonship and fatherhood meet in a single reality. Indeed, at the heart of the Baptism event is Jesus’ experience of God’s fatherhood and the approval of his sonship. A voice was heard from heaven: “This is my Beloved Son...” Again, the Holy Spirit came upon him (cf. Mk. 1:10; Mt. 3:16; Lk. 3:22). The coming of the Spirit of God serves as a sort of equipment and empowerment for a crucial task. For instance, we remember Othniel (cf. Jdg. 3:10), Gideon (cf. Jdg. 6:34), Jephthah (cf. Jdg. 11:29), Samson (cf. Jdg. 13:25), Saul (cf. 1Sam. 10:10) and the servant of God (cf. Is. 42:1). Interestingly, in the case of the men we mentioned above, the coming of the Spirit was temporarily for a particular task, but for Jesus it was an empowerment and a mandate for life.

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

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

     Jesus is therefore consecrated and guided by the Holy Spirit to accomplish a mission, desired by the Father, of liberation from the powers of evil, and of moral and spiritual elevation of man, as prophet Isaiah envisaged through the liberation of the chosen people from exile. Little wonder, Jesus joins the line like others, in order to be baptized by John the Baptist. This gesture of Jesus expresses his solidarity with humanity. He did not dissociate himself from the sinful humanity, nor from the sins, rather he assumed all on Himself.

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

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

    The Baptism also inaugurated a new phase in the life of Jesus. He was presented officially to the world by the Father, as the Messiah who speaks and acts authoritatively in His name. This marks the beginning of the public life of Jesus. From this moment Jesus will begin the pronouncement of his so called “You have heard how it was said..., but I say this to you” (Mt. 5) and the manifestation of his authority when he speaks, which surprised the scribes and the pharisees. In fact, in ancient times this marked the beginning of the narration of the life of Jesus. As a matter of fact, St. Mark the first evangelist, in his Gospel started with the Baptism of Jesus. Indeed, the Baptism of Jesus is very important because it is linked to the manifestation of the Spirit and the inauguration of a new era. John the Baptist spoke about the two era in this way: i baptize you with water, he will baptize with the Holy Spirit. The descent of the Holy Spirit launches the beginning of redemption. It indicates that new creation has began, because the Spirit has reappeared on the water like at the beginning (cf. Gen 1:2). The Holy Spirit was already in Jesus of Nazareth before his birth. For the Holy Spirit descended on Mary, before the one at Jordan. But there it happened in silence and it was less-known. Here instead there is manifestation to the world of the reality of the Spirit. The prophetic and messianic unction of Jesus was made known to the world. At his Baptism Jesus appears as the long-awaited on whom the Spirit of the Lord descended, as it was written by prophet Isaiah.

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

     Above all else, however, the occasion of Jesus’ Baptism reminds us that a baptized Christian can be seen as a person in whom the Trinitarian God is manifested, for he or she is called to maintain a personal relationship with the three Divine Persons. As a child of the Father, he/she lives a true filial relationship, especially in prayer and adoration. As a redeemed by the Son, he/she maintains basically a relationship of sequela and imitation, always aware that it is through Baptism we share in the Salvific effects of his Cross. And as a temple of the Holy Spirit, he/she lives with the awareness of a sacred, sanctifying and vivifying relationship that renews and purifies his/her life every day. It is equally an avenue to reflect over our lives as Christians and possibly ask ourselves what the effects of the Holy Spirit are in our lives since after our Baptism? Indeed, to say it with St. Paul “what you have received was not the spirit of slavery to bring you back into fear; you received the Spirit of adoption, enabling us to cry out, ‘Abba, Father” (Rm. 8:15), and again “The Spirit himself joins our spirit to bear witness that we are children of God” (Rm. 8:16). Are you conscious of this dignity and filial identity? By means of Baptism a Christian becomes the temple of the Holy Spirit, a place in which He lives and a place from which He wants to render Himself present to man. As such, a Christian by virtue of his Baptism is like a movable Monstrance of the Spirit. Are we conscious and aware of this truth of faith? Doubtlessly, Baptism did two things in the life of Jesus, so it does in our lives too. First, through Baptism we are given a mission like Jesus, we are commissioned with a mandate. Second, we are called to make the Son of God manifest in the world and also we are sent by the power of the Holy Spirit. By virtue of our Baptism we ought to become the Beloved of the Father. Are you truly God’s beloved in words and works? Are you keeping to the promises you made or that were made on your behalf on the day of your Baptism or you are paying allegiance to the Devil? Let us therefore, thank the Lord who through our Baptism has adopted us as sons and daughters in the Son, let us pray to God to give us the grace to be always conscious of our Baptismal responsibilities as adults in faith. May the Baptism of Jesus we celebrate today revitalize the consciousness for our own Baptism and recharge us with vigour to carry out our mission as children of God and members of the Church. Amen!!!

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