One In And With Christ!

 (Homily for 7^th Sunday of Easter Year C)

          After his ascension into heaven and as the coming of the Paraclete becomes more and more imminent, Jesus in today’s Gospel passage offers his high priestly prayer for all Christians of all times. In the parlance of Jesus, unity is the propelling force for witnessing that He is truly the Son of God. Jesus in his priestly prayer therefore helps us to rediscover the power of oneness and the way that leads to that unity is the way of love. For this the Psalmist says: “How good and how pleasant it is when brothers (God’s people) live in unity” (Ps. 133.1). And indeed, we cannot but grasp the intensity of this Gospel passage and the other two reading as we draw closer to the great celebration of the Pentecost. It is indeed the Spirit of oneness and of witness that will enable us to realize the unity that Jesus prayed for. As Jesus ascended to the Father he must have envisaged a Church marked with persecution, despair and disunity as we read in the first reading about the case of Stephen. But Jesus in his seemingly physical absence prays for unity and a spirit of witness in the Church (Gospel). On the other hand, those who live in the realization of Jesus’ prayer are like those in the second reading who witness to that spirit of unity and oneness even in the face of distress.

          On the seventh Sunday of Easter in the three liturgical years, we always read the passage of the Gospel from the 17^th chapter of St. John’s Gospel. In today’s Gospel (Jn. 17:20-26) we read the third part of what is popularly called the Priestly prayer of our Lord Jesus Christ. In the first part of this prayer (vv. 1-8), Jesus prayed for himself, in the second part (vv. 9-19) for his disciples, and in this last part (that is today’s Gospel) for us and all believers. His prayer was on and for unity. He prays for that type of unity that exists between Him and the Father. Therefore to live in unity is a participation in the Divine union. The union of the Father and the Son is our model. And that unity is made possible through Love. If we want to achieve unity we have to love as and like Jesus (cf. Jn. 13:34; 15:12). Little wonder, St. Paul insists: “Brethren, I urge you, in the name of our Lord Jesus Christ, not to have factions among yourselves but all to be in agreement in what you profess; so that you are perfectly united in your beliefs and judgments” (1Cor. 1:10).

          The Gospel periscope is a continuation of the prayer of Jesus at the Last Super which has been identified as the high priestly prayer of Jesus. The prayer in question does not represent only the substance of Jesus’ prayer at the Last Super according to the fourth Gospel, more than that, it is the prayer that the ascended Christ continues to offer to the Father in heaven. The overriding theme or content of the prayer is “ut omnes unum sint” (that they may be one). The unity that Jesus prays for is a unity founded not on human effort but on the divine union and on the common sharing of the Word and Sacrament. The first part of today’s Gospel revolves around the life of the Church on earth. As such, her unity is a unity geared towards the mission, a unity for the mission. It is a unity that is geared towards the conviction of the world to believe “that you have sent me”. On the other hand, the second part of the Gospel talks about the final destiny of the Church, here we refer to what is traditionally known as the triumphant Church, but St. John in his phraseology calls it the glorified Church. The Lord himself prayed: “That they may be with me where I am, to behold his glory”.

         In his prayer Jesus prays for those who are yet to, but will believe in Him, he prays for his future believers: “I pray not only for these but also for those who through their teaching will come to believe in me” (v.20). His prayer includes and embraces his present and future followers, those who will believe through apostolic preaching. The aim of this prayer of Jesus was the unity of his disciples, which has as foundation and model, the intimate union existent between Him and the Father, “May they all be one, just as, Father, you are in me and I am in you, so that they also may be in us, so that the world may believe it was you who sent me” (v.21). Jesus prays for the unity of all, as he did in the preceding verse for his apostles (cf.v.11). The unity that Jesus is praying for is a unity that emanates from God’s initiative, his salvific power, and it is modeled on the communion of life and the mutual love between the Father and the Son. The adverb “as” (kathòs) (v.21) expresses the foundation and the model of unity of the faithful, which springs from the Father and from the Son to the faithful.

          The purpose of this unity is ecclesial and missionary: “may they be so perfected in unity that the world will recognize that it was you who sent me, and that you have loved them as you have loved me” (v.23). The growth in faith and in love will reinforce this unity in the Christian community. The fraternal union of the believers will bring the world to the recognition of Jesus as the One sent by God and as the Son of God. The community of the faithful will become a sign and a witness of the universal salvation wrought by the Savior. This evidences the missionary importance of Jesus’ prayer, as an expression of the redeeming love of God for the entire humanity. In verse 24 the prayer gazes towards the future, Jesus expresses to the Father his supreme will, “Father, I want those you have given me to be with me where I am”. He asks that the disciples given to him by the Father will always remain with him, be united to him, so that they will contemplate the splendor of his glory in heaven. He had that glory before the foundation of the world as the pre-existent Logos. In all, Jesus concludes the prayer with an important reference to the revelation of the true realty of God as his Father, “I have made your name known to them and will continue to make it known, so that the love with which you loved me may be in them, and so that I may be in them” (v.26), this has as implication, the participation of the faithful in the same love that unites the Father to the Son. Jesus manifested the love of God during his earthly life, and he will continue to manifest it even in the future, through the work of the Holy Spirit and the preaching of the disciples.

          The first reading (Acts 7:55-60) is a narrative of the persecution of Stephen. And at the peak of torture and maltreatment, at the moment of his death he saw a vision: “Stephen, filled with the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at God’s right hand” (v.55). In this passage of the stoning of Stephen we see two important elements: First, the usage of the title “Son of man”, and this is the only time it is used by someone else, other than the earthly Jesus, although we can see an exception in John 12:34, here the Jews were merely repeating the words of Jesus. Above all, the title Son of man could have been used here to suggest that the exalted Christ is pleading the cause of his first martyr. Thus, as an anticipation of his role as the Son of man at the last judgment (cf. Lk. 12:8-9; Mk. 8:38). Again, the posture of standing could be suggestive of the fact that he stands in order to welcome the first martyr into heaven. Second, Jesus is presented as standing rather than sitting at God’s right hand. Indeed, the narrative of Stephen’s death is quite suitable today, for it is a vision of the ascended Lord in his sovereignty. The Psalmist takes up the theme of enthronement once again in the responsorial psalm (Ps. 97). Therein the Psalmist asserts that Yahweh is above all: the earth and all gods (v. 9). Be that as it may, we may well affirm that God in Jesus Christ is above all false absolutes that men tend to choose for themselves.

           Indeed, Stephen’s prayer for the forgiveness of his murderers is an eloquent example of overcoming disunity and persecution. St. Paul equally exhorted the Christians of Colossae thus: “Bear with one another, forgive each other if one of you has a complaint against another. The Lord has forgiven you, now you must do the same. Over all these virtues, put on love, the perfect bond (Col. 3:13-14). As such, it behooves us to underscore the fact that forgiveness is an essential element for achieving unity. Doubtlessly, we can say that Stephen’s prayer of forgiveness is the first answer to Jesus’ prayer of unity.

          The second reading (Rev. 22:12-14.16-17.20) reintroduces the Advent theme of watchfulness in view of the second coming of Christ. However, it is important to note that it is because Christ was exalted that we can hope for his second coming. Jesus himself proclaims: “Behold, I am coming soon, bringing my recompense, to repay every one for what he has done. I am the Alpha and the Omega, the first and the last, the beginning and the end” (v. 12). Jesus is presented as the judge and ruler, the Lord and King of all things and all times. Jesus declared that He is “the root and the offspring of David, the bright morning star” (v.16), and He invites and offers the thirsty the water of life without price: “And let him who is thirsty come, let him who desires take the water of life without price” (v.17). At the heart of this passage is the anticipation of the coming of the Lord, the writer says that the Spirit and the Bride say ‘Come!’ even “the one who attests these things says: I am indeed coming soon” (v.20). The phrase “Come, Lord Jesus” is taken from the earliest liturgy of the Church, ‘Marana tha’.

         The passage tries to console the disciples and the Christians of all times that they should not panic about the absence of Jesus, as revealed in his farewell speech. John in his vision is rather giving us a message of hope that confirms that Newtonian law of Gravity: “That whatever goes up must surely come down”. Jesus Our Savior has ascended into Heaven, but He will still come down. Indeed, the Bible ended with this assurance by Jesus himself that He will come, and may we too add our voices in saying “Come Lord Jesus” we need you! For with, in and through His presence Unity will be assured. But in the meantime within the space that exists between the “already” and the “not yet” let us ask Him for the grace to live and love, united evermore as one in the Lord, so that when He comes He will find us united in and with Him!

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

 

 

 

The Lord Ascends With Trumpet Blast!

 (Homily for the Solemnity of Ascension Year C)

         As I affirmed last Sunday, “As Jesus prepares to leave the scene, He prepares the minds of his disciples for the advent of the Paraclete”, and indeed today He finally bids farewell to his disciples and apostles, although his departure is not a definitive separation from his people, but the beginning of a new presence. The Ascension of Jesus to Heaven that we are celebrating today, concludes his earthly life, and yet opens a way for another type of presence. However, narrating this great event the Evangelists seem to do so with discretion. Luke as we can see in today’s Gospel passage did not talk about it in a detailed manner, he says: “he withdrew from them and was carried up to heaven” (Lk. 24:51). Analogously, in the Acts of the Apostles (first reading) he affirmed that: “He was assumed into heaven, he was elevated on high, before their eyes and a cloud covered him before their gaze” (Acts 1:9). In the same vein, Mark noted: “And so the Lord Jesus, after he had spoken to them, was taken up into heaven; there at the right hand of God he took his place” (Mk. 16:19). In his own account Mathew says: “the eleven went to Galilee on the mountain that Jesus indicated to them”. This entails that the visible presence of Jesus on earth has paved way for his presence in another modality. At the celebration of the Ascension of our Lord Jesus into heaven, it is very easy to allow oneself to be carried away by the imagination and fantasy of thinking that it has to do with some sort of levitation or a physical phenomenon. Instead, here we are before a mystery, a truth of faith that we are called to believe, and not a phenomenon to be explained away with the human sciences.

          In today’s Gospel passage (Lk. 24:46-53), St. Luke limited himself only to few words while talking about the Ascension: “he withdrew from them and was carried up to heaven” (v.51). However, the passage can be divided into two parts. In the first part, we see Luke’s version of the appearances of the risen Lord to the apostles, which looks forward to the Church’s mission and also the empowering of the Church with the Spirit for the mission. The second part, instead, narrated the Ascension event as in the second chapter of the Acts of the Apostles. Upon a closer look, in the Gospel passage, the Ascension narrative looks backward, rather than forward. Therein, the event is not presented as the inauguration of the era of the Church, which is also the conclusion of Christ’s earthly ministry. It is a farewell scene, as indicated by His blessing on his disciples. From that moment onward, He will be with them in a new way. But interestingly, as he bids them farewell, the disciples were rejoicing, unlike as it happens often when someone bids farewell. This is because he leaves them with his blessings.

          Above all, as emanating from this brief passage we cannot but underline three important elements:

● The understanding of the Scriptures: At the beginning of the passage Jesus reminded his disciples what is written in the Scriptures about Him, “in the law of Moses, in the Prophets and in the Psalms” (v.44). He reminded them that the events of his Death and Resurrection, even Ascension are part of God’s project, already announced in the Sacred Scriptures.

● Proclamation and Witnessing: Jesus reminded his disciples that it was “written” and preannounced in the Scriptures that “in his name” they are to preach “repentance and forgiveness of sins” to all the nations (v.47). The responsibility and duty of the Church, of every Christian community and every single Christian will always be that of preaching to the whole world, about the project of salvation initiated by the Father and realized by the Son, to bring the Good News that in Jesus Christ, the merciful love of the Father is in search of everyone, however, it calls all to a change of life, which implies the rejection of sin. For this Jesus said: “You are witnesses of these things” (v.48).

● Adoration, Joy and Praise: St. Luke concluded his brief narrative of the Ascension in a surprising manner, one would have expected that the moment of separation between Jesus and his disciples could have been a moment of sadness and suffering for the apostles, instead, the evangelist concluded with the following affirmations: “they worshipped him” (v.52), that is, the manifested their faith in the risen and glorified Christ; they “returned to Jerusalem with great joy” (v.52); “they were continually in the temple blessing (praising) God” (v.53). These are the essential elements that ought to characterize every Christian community and every single Christian: the adoration of the Son of God (incarnated, died, risen and glorified); the joy of being loved by God and redeemed by the precious Blood of Jesus, who is always present and alive in the Church; incessant prayer and praise to God for the wonderful things He has done for our salvation.

          Drawing the issue further, on this great event, we may say that St. Luke recounts the story of the Ascension two good times (Lk. 24; Acts 1). As a matter of fact, each narration brings out a different dimension of the same reality. While the Acts version looks forward to the future, that is, to the inauguration of the mission of the Church and the final return of the One who ascends, Luke instead looks backward, as Jesus bids his disciples farewell with benediction. In the first reading, St. Luke recounts thus: “until the day he gave his instructions to the apostles he had chosen through the Holy Spirit, and was taken up to heaven” (v. 2); “he was lifted up while they looked on, and a cloud took him from their sight” (v.9).

          The second reading (Eph. 1:17-23) recuperated the theme of the Ascension as the enthronement of Christ. It elaborated the theme of the exaltation and Kingship of Christ as another mystery emanating from the mystery of Christ’s Ascension into heaven. For this, the apostle opined: “and how extraordinarily great is the power that he has exercised for us believers; this accords with the strength of his power at work in Christ, the power which he exercised in raising him from the dead and enthroning him at his right hand, in heaven, far above every principality, ruling force, power or sovereignty, or any other name that can be named, not only in this age but also in the age to come” (vv. 19-21). Indeed, the event of the Ascension reveals another mystery about the crucified-risen Lord, for St. Paul unlike the Synoptic does not record simply that “he was carried up…”, or that “he parted from them”, but that he was raised above all things: “The one who went down is none other than the one who went up above all the heavens to fill all things” (Eph. 4:10). St. Peter equally recorded this thus: “he has entered heaven and is at God’s right hand, with angels, ruling forces and powers subject to him” (1Pt. 3:22). In that bid, the feast of the Ascension is an event of Christ’s enthronement, it celebrates the risen Christ as the One constituted by the Father as Sovereign Lord of all the earth. Little wonder Psalm 47, a psalm of enthronement was used for the responsorial psalm, “God has gone up with shouts of joy. The Lord goes up with trumpet blast” (v.6). It is on this note that St. John declared that “The Kingdom of the world has become the Kingdom of our Lord and his Christ, and he will reign for ever and ever” (Rev. 11:15). The Ascension is indeed the feast of Christ’s enthronement. Therefore, henceforth God exercises his sovereignty over the universe through his crucified-risen and exalted Son.

         Furthermore, reflecting on the event of Christ’s Ascension into heaven, we deem it fit to make three considerations talking about the event in connection to us, thus:

1)      It confirms our faith in Jesus Christ. Christ is truly risen. He is alive. He is with us. In his words: “I will not leave you orphans” (Jn. 14:18), “I am with you always; yes, to the end of time” (Mt. 28:20). He departs physically but to perpetuate his presence spiritually.

2)      It revives our hope, for one day we shall be where the Risen Lord has preceded us to be at the Father’s right hand, “Anyone who proves victorious I will allow to share my throne, just as I have myself overcome and have taken my seat with my Father on his throne” (Rev. 3:21).

3)      It stimulates our Christian sense of duty and responsibility: “Go into all the world and preach the Gospel to the whole creation” (Mk. 16:15); “in his name, repentance for the forgiveness of sins would be preached to all nations” (Lk. 24:47); “you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth” (Acts 1:8b), “why are you Galileans standing here looking up to heaven” (Acts 1:11a).

           The Ascension into heaven is a full participation of Jesus to the life of God, as the God-man. Indeed, the Ascension Event does not inaugurate a period of distance or complete absence of Jesus from his people, rather, it inaugurates a new type of presence. For He says: “I will not leave you orphans, I will return to you” (Jn. 14:18). In fact, he has promised “It is for your own good that I am going, because unless I go, the Paraclete will not come to you” (Jn.16:7). And not by chance that Mathew ended his gospel with the great and reassuring promise of Jesus: “Look, I am with you, till the end of time” (Mt. 28:20). The new presence that Jesus begins with the Ascension Event entails an invisible but real presence, which he actualizes through the coming of the Holy Spirit. Therefore, the Ascension Event stimulates us equally to believe that Christ is really present in his Church, for the Holy Spirit continues to work in the Church and in every single Christian. From this moment begins the “time of the Church”, of her mission in the world, as orchestrated in the first reading: “Men of Galilee, why do you stand and look up to heaven?” (Acts 1:11a). That was the question that “the two men in white” asked the apostles, who were gazing at Jesus as he ascends, as if to call their attention on the need of not wasting time on nostalgic regrets. It is not a time to observe Him like a bystander, rather it is time for and of action, time of realization of the Kingdom of God that Jesus has inaugurated on earth, and as such, time of witnessing!

          Above all else, however, the first reading and the Gospel bring clearly to light the main message of today that the ascension does not mean that Jesus has gone from us, even though he is no longer visibly present, but he is still with us. Above all, the experience of the Ascension is a confirmation of the promise of Jesus “I will go and prepare a place for you” (Jn. 14:2-3). It is the assurance of the coming of the Holy Spirit “If I do not go away, the advocate will not come to you” (Jn.16:7). Indeed, the Newtonian law of Gravity seems to have relevance within the framework of the Ascension event: “whatever goes up must surely come down”. Applied to the Ascension we believe that He will come down as He ascended as Luke told us (cf. Acts 1:11b). It was an end and a beginning at the same time for the disciples. May the Event of His Ascension into Heaven reawaken our faith, our hope and our Christian sense of duty! Amen!!!

Happy Ascension to You All!!!

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

 

 

 

 

The Advent of the Paraclete!

 (Homily for 6^th Sunday of Easter Year C)

          As evident in the liturgical readings of the Sundays of this season, latently the predominate theme is the relation between Easter and the Trinity. And particularly today, it does appear that Jesus is gradually giving and introducing the Holy Spirit into the scene. As Jesus prepares to leave the scene, He prepares the minds of his disciples for the advent of the Paraclete. This indeed, is one of the greatest promises in the New Testament: The promise of The Paraclete! It is therefore, plausible we begin to have gradually a shift of theme, or rather an incorporation of theme: The Risen Lord and the Promised Paraclete. The mention or this particular attention to the Holy Spirit anticipates the imminent solemnity of the Pentecost, this serves as an advent, a time of expectation and preparation for the coming of the Holy Spirit. The Gospel presents Jesus who promises the Holy Spirit, “the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you”. In the first reading, as part of the apostolic letter we see how the Holy Spirit intervened in the life of the early Church “It has been decided by the Holy Spirit and ourselves” (v.28a). On the other hand, the second reading tells us about the completion of the work of the Holy Spirit in the Church, it presented the image and figure of the earthly Church, in her journey towards eternity, it does not have a temple because the Lord God and the Lamb are the temple. On the other hand, the Liturgy of the Word today presents in the first and in the second readings two images of the Church. The first reading presents the Church in her temporal phase, as a pilgrim on earth, at the very beginning of the Church; the second presents a profound theological vision of the Church, both in her earthly and celestial phases, as an eschatological reality.

          The Gospel passage (Jn. 14:23-29) presents a foretaste of the heavenly Jerusalem by the pilgrim Church. Meanwhile, in the space that exists between the “Already” and “Not yet” of God’s kingdom, the suggestive elements emanating from the Gospel are: To love Jesus, to observe his Word and to be disposed for the guidance of the Holy Spirit. More than that, we can grasp from the words of Jesus, three magnificent promises that evidently do not concern only the apostles, but each and every one of us: ●To whoever that loves and puts into practice his Word, Jesus promises the love of the Father and the indwelling of the Father and Son. ●The second, is the promise of the Holy Spirit: “The Paraclete, the Holy Spirit, whom the Father will send in my name”. ●The third, is the gift of peace “I give you my peace”, a peace that is not based on the absence of cross and suffering, but on the certainty of his victory.

          First, Jesus says “If a man loves me, he will keep my words, and my Father will love him, and we will come to him and make our home with him”. , let us have a closer and a more detailed look at the words of Jesus: “if you love me, you will keep my Word”. Indeed, Jesus did not say “keep my commandments”, because morality does not occupy the first place in the Gospel, but faith, and faith as a love relationship between God and man, it is an experience of love, a love story with God if you like, and it is a childlike abandonment in the arms of the Father. Jesus succinctly posited that if anyone loves him, he will observe his Word, love for Him is expressed through a concrete effort to put his word into practice. He further expressed that “the word which you hear is not mine but the Father’s who sent me” (v.24b). And the Scripture made us to comprehend that his Word is life. “The words I have spoken to you are spirit and life” (Jn.6:63). If his Word is life, therefore to observe his Word means to live his Word. If we abide by his word and love him, we will have life in abundance (cf. Jn. 10:10). So, let us not reduce the word to mere commandment, his Word is more than commandments. His Word is powerful and the author of the Letter to the Hebrews captured it vividly: “The word of God is alive and active…” (Heb. 4:12). And because of its existence and activeness, “it is working in you who have believed” (1Th. 2:13), his word creates, generates and nourishes. His is a word of love.         Jesus draws a yellow line between observance of law, and adherence to His Word. One can be a good observer of the law, but he does not live the Word. To observe and live his Word means to surrender oneself and to be disposed for his prevenient love.

          Be that as it may, the first promise will be fulfilled in the life of a Christian, for if you observe his Word, the Father will love you and we will come to you and make our dwelling with you. Here, we become God’s dwelling place, and where God dwells is heaven. In this passage, we see the “Trinitarian pericoresi” of love, engulfed the human person. A Christian who loves Him and observes His Word is incorporated into the Trinitarian love. Going back to the second reading, there was no specific place for temple in the Holy City, rather the whole city is God’s temple, but in the novelty of the Gospel, now it is no longer the whole city that is God’s temple, every Christian (who loves Him and observes His Word) has become a temple of God, in a communion of love. This indeed, is an anticipation of heaven. Therein, the divine process of coming close to man that began with the incarnation, reaches its extreme consequences.

          Second, Jesus promises the Holy Spirit to his disciples to assure them of his permanent presence in their midst in another way. The Holy Spirit, the Advocate whom the Father will send in my name will teach and remind you everything. In the two verbs, “to teach” and “to remind” the work and mission of the Advocate is condensed. The Advocate will continue to teach us. He will remind us all that Jesus taught us, that is, he will help us to bring to heart, to appropriate and treasure all the words of Jesus. There is need to be reminded of all that He has said, because His word is life. Little wonder, St. Paul posited that, “God has sent into our hearts the Spirit of his Son” (Gal. 4:6). The work of the Paraclete is the continuation of the work of Jesus, “to teach” and “to remind” (v.26). For “all he reveals to you will be taken from what is mine” (Jn. 16:14).

          Moreover, by introducing the Holy Spirit, Jesus begins to withdraw himself according to the flesh, in order to remain with his disciples according to the Spirit. Jesus says: “I go away, and I will come to you”, again he says “It is for your sake that I am going, because unless I go, the Paraclete will not come to you, but if I go, I will send him to you” (Jn. 16:7). He says “If you loved me, you would have rejoiced, because I go to the Father”. In his discourse, sometimes Jesus mentions the Holy Spirit while referring to the Father, and some other times while referring to his disciples: “I shall ask the Father, and he will give you another Paraclete” (Jn. 14:16); “When the Paraclete comes whom I shall send to you from the Father” (Jn. 15:26). The Holy Spirit is therefore contemplated here in the intimate life of the Holy Trinity, as the One who proceeds from the Father and the Son. Not only that He is our great Advocate, he not only teaches and reminds, but he prays on our behalf: “the spirit comes to help in our weakness, for when we do not know how to pray properly, he intercedes for us with sighs too deep for words” (Rm. 8:26). And again, the same Spirit bears witness to our divine identity, as God’s children, “The Spirit himself joins our spirit to bear witness that we are children of God” (Rm. 8:16), he confirms our filial identity.

          Third, He promises them equally the gift of peace, a peace that is linked with his presence. In Jesus’ farewell speech He assures his disciples the gift of peace, a peace not devoid of sufferings, but peace that comes from the certainty of his victory, a certainty that is founded on Christ as a Conqueror: “In the world you will have hardship, but be courageous: I have conquered the world” (Jn.16:33). In a similar way, my dear friends in Christ, even at this present time we might be facing many challenges, discrimination, violence, trials and tribulations, let us hold firm to the promises of Christ. He will restore peace in every human unpleasant situation especially in our country Nigeria. He is our Peace and the Lamb that will enlighten every dark tunnel of human existential experience with his lamp.

          The first reading (At. 15, 1-2.22-29) addresses the question of pagan converts, if in order to be saved in Christ they will have to first pass through Judaism and be subjugated to the prescriptions of the Law of Moses? Or Christ surpasses the old law? This was a hard nut to crack for the nascent Church. There were divided opinions, while some Jewish converts were insisting on the necessity to maintain the Law of Moses and to pass through Judaism, Paul and Barnabas instead were opposing vehemently to their opinion. But this episode leaves for us an eloquent example to follow in moments of tension or discord, to confront such situations through community dialogue and fraternal encounter. However, also being disposed as a community to listen to the promptings of the Holy Spirit (little wonder they said “we and the Holy Spirit have decided”). The Holy Spirit guides the Church in her maximum decisions and helps her to remain united, in the context of this passage; it was about the Council of Jerusalem, in which the rules for the peaceful co-existence of Pagans and Jews were stipulated. When the early Christian community was confronted with this tension, they sort the help of the Apostles (authority) and that gave rise to the first ecumenical council of Jerusalem, in our own local ecclesial communities in time of tension and discord where do we go? Who do we consult? Do we dispose ourselves to the Holy Spirit?

          The second reading (Rev. 21, 10-14.22-23) describes the heavenly Jerusalem, the Church in her eschatological state, as a city shinning with God’s glory. It has twelve doors that represent the twelve tribes of Israel, with twelve basements, which means is founded on the twelve apostles. The more striking fact is that the heavenly Jerusalem has no temple, the city itself is a temple, holy dwelling of God (v.22). It has neither need of light from the sun nor from the moon, because God himself illumines the city with the splendor of His glory, and above all, “the Lamb was the light” (v.23). Indeed, this vision of the Apocalypse is a message of consolation sent to the pilgrim Church that was already passing through trials, which has to persevere in her fidelity to Christ. It is a message of consolation to all Christians of every time that no matter what they may pass through, the Lamb will be their light. Christ will continue to be light to the dark tunnel of our human existence.

     As we continue to sojourn on our earthly pilgrimage towards our Promised Land in heaven, we pray that the Paraclete may continue to bring to the inner recesses of our heart and being the words of Jesus. Jesus with and through you we have conquered the world, the world of hatred, the world of religious intolerance and of violence. May the Paraclete empower us never to be intimidated, Amen!

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

     

The Newness of Christ’s Love!

 Homily for 5^th Sunday of Easter Year C)

     The overriding theme emanating from the readings of this Sunday is that of “newness’, “novelty”. The recurring word is the adjective “New”. And we may begin to ask ourselves: What is this newness all about? What is new? It is the newness of the Love that renews and renders everything new, both the world and the Christian community. In the Gospel St. John speaks of the “new commandment” of Love. The second reading presents the “new world” that will emerge when all things are indeed renewed. However, the “new love” renders this new world and new order present even in the “already” of Christ’s Kingdom. The first reading reported about the “new communities” that Paul and Barnabas founded, which have become the nucleus for the exercise of the “new commandment” and indeed an anticipation of the “new world”. The proclamation of the new things takes place within the context of the Easter season, therefore to tell us that it is from the Resurrection of Christ that new things begin to flow. It is the “new event” that made it possible for renewal of all things. Christ was raised from the dead to a new life, “as Christ was raised from the dead by the father’s glorious power, we too should begin living a new life” (Rm.6:4).

     The passage of the Gospel (Jn. 13:31-33a, 34-35) began with a celebration of the enthronement of Christ as Son of man at his exaltation and an anticipation of his glorious coming. Little wonder, in the passage we see the shift from the past tense to the future: “Now is the Son of man glorified, and in him God is glorified; if God is glorified in him, God will also glorify him in himself, and glorify him at once”. In this shift of tenses, St. John used the past tense to refer to the glorifying that took place through the Son’s revelation of the Father in the course of his incarnate life, while he used the future tenses to refer to the glorification that will take place in the event of Christ (His Passion, Death, Resurrection and Ascension). Therefore, this in no small way reveals the density of the theology of glory of St. John.

     In the second moment, Jesus gives his disciples a new commandment of love. Whenever Jesus speaks of love, he refers to a special type of love, unselfish and unconditional. The New Testament writers used the word “agape” to describe this special type of love. Jesus said: “Little children, yet a little while I am with you. A new commandment I give to you, that you love one another even as I have loved you”. This commandment has been there before now, then why does Jesus talk about its newness? We see it already in the Old Testament, “you will love your neighbour as yourself” (Lev. 19:18). The commandment in question has been so far practiced theoretically, an abstract ideal, but now Jesus wants this commandment to be concretized, love is not love until it becomes an action word. It is new because Jesus is giving a new content to this ancient commandment, for we can truly love as brothers, because he loves us. When the great Swiss theologian Von Balthasar discovered this, he exclaimed “Only love is credible”. Not an empty love. For this St. John tells us: “God so loved the world that he gave his only Son, so that everyone who believes may have eternal life in him” (Jn. 3:16). And again, “My dear friends, if God loved us so much, we too should love one another” (1Jn. 4:11).

      Similarly, the novelty or the newness of the commandment subsists in the “as I have”. In the Old Testament the neighbours to be loved are those of one’s family or from the same locality or the same religion. But Jesus instead loves all without distinction of any kind. He conquered his enemies with his love, such that in his love there are no longer enemies, all are under the coverage of his love. There is even preference to the poor, the weak and the so called enemies. This is how the disciple of Christ has to love. If we have not conquered our so called enemies into friends in and with the model of Christ’s love, we are yet to become his true disciples. Jesus himself confirms this: “it is by your love for one another, that everyone will recognize you as my disciple” (v.35).

     Here, it is neither the human person that is the measure of love nor the love of enemies; rather Jesus is the measure and model of human love. For we are called to love as Christ has loved us, no longer as we love ourselves. In Johaninnine parlance attention is no longer given to enemies because Christ’s love conquers the limits of enmity. His love is without frontiers. Behold when St Bernard was asked, what is the measure of love? He answered: “The measure of love is to love without measure”. Jesus gave us an example of love without measure. We are not to love in the measure of our human capacity, but in the manner and model of Christ. Jesus lived expressing and manifesting this love until the last moment of his life, “he loved us to the end” (Jn. 13:1). In fact, we may say that his entire existence was a manifestation of God’s love and an expression of his own love too. The extremity and density of this love was fulfilled on the Cross, when Jesus cried out “It is fulfilled” (Jn. 19:30). Loving us in this manner Jesus redeemed us; he made us his brothers and sisters, thus children of the same Father. Therefore, in, with and through this type of love, there is something in us that renders us lovable, for which the most unfortunate in life has to be loved. The motive is not because of beauty, sympathy or healthiness, but the “new” realty that has been created by Christ.

     This is the final, conclusive and synthetic commandment of the will of God, a will of love. The love of the disciple has to have as foundation the same love of Christ; it has to be an expression of his love. The love of the disciple has to have as criterion the same criterion of Christ’s love, as such, in Christ’s parlance, to love signifies essentially to serve (Jn. 13:14-15), it entails giving oneself for others, especially the weak and the needy. In the measure Christians live this love, they become credible disciples of Christ in the world. This is a command, not an invitation, not a request or an option. And as an order it calls for total obedience. Love for a Christian therefore is not optional, it is an obligation.

     In the second reading (Rev. 21:1-5a) we see John’s vision of “new things”, of new heaven, new earth and New Jerusalem. As a matter of fact, these new things have been made possible through the resurrection of Jesus and they are anticipated in the life of the Church. In this passage, John presented the ideal image of the community born out of the Easter Event; the new Jerusalem, humanity renewed by the word and the sacrifice of Christ. And therein he saw the most touching and beautiful image of the bride adorned as at her wedding day. God himself proclaims “Behold I make all things new” (v.5a). In the prophecy of Isaiah Yahweh foretold: “now am going to reveal new things to you, secrets that you do not know. They are created now” (Is. 48:6b-7). In this new order, God dwells with men, especially through his word and sacrament. There is therefore, the foretaste of the eternal joy, but it is only at the end that all tears will be wiped away from all eyes. Irrespective of the fact that, mourning, sadness and crying still abound in the world, but our faith brings to our consideration and reason confirms that even at the present moment all things are being made new, they are in a process of renewal.

     In the book of Revelation the author elsewhere speaks of a “new song” (5:9), unfortunately so many years after Christ’s proclamation of a new commandment, in our cities, society and families we do not hear still the new song of love, rather we still hear the old song of guns, of hatred, violence, terrorism, killings and racism. However, in the midst of all these, let us not allow our faith and hope to tremble. This dream of Christ of a new thing on earth, which is love has already been realized on his Cross, but we are now called to continue its realization in our daily life. In presenting that ideal image of humanity and the Church, John must have known that it will not be realized fully on earth, the new heaven and new earth, rather it will be when God at the end of the human history will proclaim again: “it is fulfilled”. At the meantime, we are reminded that we live in an earthly city, where the wheat and the weed grow together, where the net of the fishermen gathers both the good and the bad fish, even those that are half good and half bad. This is the context and the situation in which the Christian community has to grow, expanding the tenth of love, in preparation of the coming of the heavenly Jerusalem here on earth.

     The first reading (Acts 14:21-27) presents this in a concrete way; it talks about the Christian community, who “through many tribulations” prepares herself to enter the kingdom of God. It is striking to see how courageous and audacious the apostles were in those early days of the Christian community, in preaching, organizing internally, praying, and living in communion in order to bring to the pagan world the wonderful novelty of Christ’s love.

      On the other hand, the passage narrates the first missionary experience of Paul and Barnabas, where they revisited the new communities already established by them. In this passage St. Luke reported the ordination of elders (presbyters) in verse 23, St Paul appointed presbyters, and as he appointed them he stretched out his hands over them. This is the laying on of hands we see when a priest is ordained. Paul left presbyters in every Church he founded to ensure that the people receive the sacraments for the grace to love in this new way. However, the function and purpose of all these ministries is to keep the church on the already laid foundation of the Apostles. As narrated by the author, when the apostles returned to the Church in Antioch, they reported not what they have done or what they have been able to accomplish, rather what God has done with and through them. God in his merciful love opened the door of faith to the Gentiles, and not through the missionary strategy or the ingenuity of the apostles.

     Above all else, however, the new commandment of Christ is equivalent to the commandment of forming the Church as a community of love and reciprocal service. A true and authentic community, where the members pray together, know each other, and pardon each other. In the Eucharist, we encounter the source of that new love, “We love because he first loved us” (1Jn.4:19), and St. Paul invites us to “follow Christ by loving as he loved you, giving himself up for us as an offering and a sweet-smelling sacrifice to God” (Eph. 5:2). Beloved Jesus, your love surpasses all we could desire or long for, inflame our hearts with your love so that we may fittingly love You and our neighbours. Lord Jesus renew us and all things in your love, Amen!

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

 

 

 

The Slain and Risen Good Shepherd!

 (Homily for 4^th Sunday of Easter Year C)

Vocation Sunday

      Once again this Sunday we have listened to the Acts of the Apostles and the Apocalypse, the first speaks of “a multitude” that on the words of Paul and Barnabas accepted the faith and are therefore destined for eternal life; the second instead speaks of “a great multitude” who stand before the throne and are led by the Lamb-Shepherd to the springs of living water. Christ the Good Shepherd, the perfect Guide who offered his life, is the “slain Lamb” spoken about in the second reading, and he is always alive, “the Living One”, mysteriously, but really present in his Church. In and through the Church he continues to accomplish his mission of salvation. We see Paul and Barnabas in the first reading, who proclaimed the word of God first to the Jews and later to the pagans, so that the message of salvation will reach all nations.

     This fourth Sunday of Easter is commonly known as the Sunday of the “Good Shepherd”, in all the three cycles of the liturgical year we meditate on the Gospel passage from the tenth chapter of St. John’s Gospel, therein the allegory and similitude of the shepherd, sheep, flock etc. abound. At the center of this similitude is the solemn affirmation of Jesus: “I am the Good Shepherd” (Jn. 10:11.14), or even as the perfect Shepherd, the true Shepherd, for in him subsists all the qualities of a good Shepherd. More importantly, the Good Shepherd is the symbol that is at the center of today’s liturgy. The Good Shepherd that knows his sheep and gives them life (Gospel). The Good Shepherd, that desires to save all, both the Jews and Pagans alike, and to all he offers his life (First reading). The Good Shepherd, that shepherds his sheep not only on this earth, but also in heaven, for he leads them even to springs of living water (Second reading).

     The first reading (Acts 13:14, 43-52) is a continuation of the Acts of the Apostle Series, and Acts gives a wonderful picture of the Christian community after the events of Jesus’ death and resurrection. It brings to the fore the positive impact of the resurrection experiences on the apostles and the early church. This passage presents the audacious preaching of Paul and Barnabas at Antioch of Pisidia during the first missionary journey. They preached in the synagogue and a certain number of both Jews and Gentiles came to believe in their words of preaching, while others rejected their message. On the face of rejection and opposition, they decided to turn to the Gentiles. Indeed, the episode here reveals in no small way, that the preaching of the word of God has no promise of success. That notwithstanding, the word must be proclaimed even in the face of acceptance or rejection by men (cf. Ez. 3:5-7). The word of God is to be proclaimed faithfully in and out of season. For it is the desire of the risen Lord to have the message of the Good News preached to all: “go and preach the gospel to the whole world” (Mk. 16:15; cf. Mt. 28:19-20), because the Good Shepherd desires not to lose any of his sheep.

     In the second reading (Rev. 7:9, 14b-17) we see the imagery of sorrow that has been turned into joy, this is orchestrated by the experience of the martyrs who have come out of the great tribulation and have washed their robes and made them white in the blood of the Lamb. As such, the imagery of sorrow that has been turned into joy situates the passage well into the context of the whole Easter event. Furthermore, collocating their suffering and sanctification in the Blood of the Lamb, the author reveals the connection of their tribulation with the Paschal mystery. The phrase “the blood of the Lamb” evidences the Paschal imagery. Towards the end of the passage, the author introduced another imagery that of the Shepherd, for the Lamb is the Shepherd who will guide the martyrs to springs of living water.

     The Gospel (Jn. 10:27-30) is taken from the tenth chapter that began with the discourse on the good Shepherd. It is typical of John to re-introduce an earlier theme, for it to be developed further. Be that as it may, the earlier discussion on the Good Shepherd dwelt on the gate and the Shepherd, instead this passage dwells on the relationship of the sheep and the shepherd and the eternal life attached to the discipleship, for this Jesus said in the present: “everyone who believes has eternal life” and again “anyone who eats my flesh and drink my blood has eternal life” (Jn.6:47.54). He is the eternal life and he is in our midst. Moreover, he gives eternal life, not only in the here, but also in the hereafter, because the assurance that they (sheep) shall not perish or be snatched out of his hand was repeated for three times.

     To understand this brief passage of the Gospel in in-depth we cannot but make reference to the preceding verses, where the Jews with provocation, said to Jesus: “How much longer are you going to keep us in suspense? If you are the Christ tell us openly” (Jn. 10:24); but Jesus replied: “I have told you, but you do not believe. The works I do in my Father’s name are my witness” (Jn. 10:25), and he concluded on a sad note thus: “but you do not believe, because you are no sheep of mine” (Jn. 10:26). In other words, the Jews were interrogating Jesus neither with the intension to be enlightened nor to believe in him, rather they were in search of something to accuse him of or to condemn him. Little wonder, the passage of today begins with Jesus’ affirmation thus, “The sheep that belong to me listen to my voice; I know them and they follow me; and I give them eternal life” (vv. 27-28).

     However, we cannot but re-emphasize an important element emerging from the passage about following the Shepherd (discipleship), and that is the fact that, to hear and respond to Jesus’ word is the decisive element for man’s acceptance by God on the Last Day (cf. Lk. 12:8-9). As we heard in the passage, the unity of the Father and the Son was intensified with the Son’s response. Or better, the Father and the Son are one because of the Father’s call and the Son’s response. As such, for a sheep to be united to the Shepherd, the sheep must align to the words of the Shepherd.

     In Jesus subsists all the qualities of a Good Shepherd, for:

● He is the promised messianic Shepherd (cf. Ez. 34:8.11-12 Ps. 23), he was prefigured by king David and announced as the “light of the people”, that’s not only for the people of Israel but for all men, “I have made you light to the nations, so that my salvation may reach the remotest parts of the earth” (Acts 13:47) as in the first reading.

● He is the perfect Shepherd, the true Shepherd, because he is the enlightened Guide, “I am the light of the world”. He leads to the truth, while the Pharisees are “blind guides” (Jn. 9:40-41).

● He is the perfect and true Shepherd because he not only nourishes, protects and guides, but above all he offers his life for his sheep and Jesus repeats it three good times in the tenth chapter. Jesus is therefore the Good and the True Shepherd: For he gave his life for his sheep and won victory over death through his resurrection.

    In the history of the chosen people (Israelites) you often speak of the mirabilia Dei, of the great and wonderful things God did in favor of his people. Similarly, we can talk about the mirabilia Boni Pastoris as orchestrated in three dimensions or the three characteristics of Jesus, as the true Shepherd and perfect Guide of the soul thus:

a) “I know my sheep”, He “knows” his sheep, and not only that, he protects and loves them. There is an intimate vital communion between Him and his disciples. The communitarian and social character of faith do not in any way diminish the personal character of the relationship between the Good Shepherd and every one of his sheep. For in the Jewish language to know implies to love, to desire the good of the person. In the Gospel of John to know can be identified almost with belief.

b) “I give them eternal life”, He gives them eternal life, that is, he gives the divine life that prevents death and eternal perdition. The greatest gift that God has given us is the gift of life, not just life but eternal life. Little wonder, in the second reading John tell us: “The Lamb in the midst of the throne will be their Shepherd, and he will guide them to springs of living water” (Rev. 7:16). We may well affirm that, as the earthly life is the precious gift of the Father, eternal life is a stupendous gift of the Son, the risen Christ.

c) “No one shall snatch them out of my hand”, there is no power, human, angelic or diabolic above the power of the risen Christ, a power that Christ has received from the Omnipotent Father. Men can cut off the life-wire of this life, but they cannot snatch the sheep (his own) from the hands of the Father and from the hands of Christ.

     On the other hand, there are three characteristics of the flock of Jesus or his disciples, emanating equally from this passage:

►First, “they listen to my voice”, his true disciples are those who are docile and disposed in welcoming and accepting his words, teachings and invitations. They listen with the attitude of trust and humility.

►Second, “they follow” Jesus the Shepherd, following him entails walking on his footsteps, having him as the ultimate reference point and putting into practice his teachings.

►Third, “they know” equally the Shepherd (cf. Jn.10:14) and He knows them, there is a reciprocal knowledge between the Shepherd and his sheep. This reveals that between Jesus and his disciples there is not only a communion of thought, “Make your own the mind of Christ” (cf. Phil. 2:5), but also a sharing of existence: the life of the Father that is transmitted to the disciples through the Son. And by inference, as his disciples, do we listen obediently to his voice? Do we follow him? And do we know him as he knows us?

       The mystery of Christ and mirabilia surpass the human mind and thought. Little wonder, the New Testament employed the use of many images to express something of his infinite richness. It presents Christ as Master and Prophet, God and Lord, Light and Life, Alpha and Omega, Savior and Emmanuel etc. Above all, one of the most sublime titles or images of Jesus is that of the Good Shepherd, an image that captures vividly well both his divine and human origin. He is the Good Shepherd for love of us, and in the same vein, we are expected and indeed invited to become good sheep or better good followers of the Good Shepherd.

     Above all, today as we celebrate the World Day of Prayer for Vocations, let us pray so that, all in their specific calling may realize their primordial vocation as God’s children and the mission of proclaiming the message of Salvation, in accordance with one’s calling and the gifts received. It was Pope Paul VI who desired to dedicate this Sunday, commonly known as the Good Shepherd Sunday, to the Sunday for Vocations (especially for priests and religious), and that is the reason behind our celebration of the World Day of Vocations today. And as we celebrate Vocation Sunday we pray for all those who are Shepherds in and for the Church that they may continue to be authentic imitators of the Good Shepherd! May the Good Shepherd who laid down his life for us continue to protect us from the attacks and darts of our salvation enemies!! Amen!!!

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