Pride Destroys, Humility Exalts!

 (Homily 22^nd Sunday in Ordinary Time, Yr. C)

     In today’s readings humility seems to be the pivotal message that traverses the three liturgical texts. Humility as exemplified in the first reading is the attitude of man before earthly and heavenly (spiritual) riches: “The greater you are, the more humbly you should behave, and then you will find favor with the Lord” (v.18), this serves as a prelude to the Gospel: “For everyone who raises himself up will be humbled, and the one who humbles himself will be raised up” (v.11). In the Gospel humility is presented as the best attitude of man, and particularly of a Christian, in his relation with others and in the different situations that life offer. The second reading takes up the theme of the heavenly banquet; the sacred author presents the contraposition between the old revelation on Sinai and the new and definitive one that came through the mediation of Christ (Humility personified) in Zion, where those who possess evangelical humility gather.

     The first reading (Sir. 3:17-18, 20, 28-29) presents a veritable lesson on humility. As a matter of fact, pride is the worst of the seven deadly sins, while humility is the mother of all the Christian virtues. For this a humble person finds favor in the sight of God, though not as a reward or merit for his humility, but because humility like faith entails abandoning oneself before God and allowing God to act where we cannot do anything. The passage presents a wise man in the Old Testament, who attracted God’s favor and the love of the people because of his readiness to help others, indeed humility bears many fruits, and one of them is kindness. In this passage we see the fruit of humility: ‘a humble person is loved by men and finds favor with God’. It is the Lord who resists the proud and gives grace to the humble (cf. 1Pt.5:5). Indeed, the Lord gazes at the humble, and the gaze or look of the Lord is life giving, for this Prophet Isaiah puts words in the mouth of the Lord thus: “But my eyes are drawn to the person of humbled and contrite spirit” (Is. 66:2). In the same vein, the verses of today’s psalm, the Psalmist praises God for granting His favor to the poor and the humble.

     The Gospel periscope (Lk. 14:1,7-14) presents the reality of the Kingdom of God in the context of a banquet. However, Jesus is still on his way to Jerusalem, and from time to time the journey is interrupted by some activities, today is a dinner of a Pharisee. The parable is a piece of sapiential and prudential advice on how to comport oneself at the dinner of the Lord, so as to avoid embarrassment. Be that as it may, as a parable, this passage cannot be easily tagged or considered a piece of worldly wisdom or merely a lesson on humility. More than that, it captures more the aspect of man’s relationship with God. For God through His Son, Jesus Christ is inviting men and women to the Messianic feast, the heavenly banquet. The initiative of this banquet is God’s; therefore the way to respond adequately to the invitation is by giving up any form of claim of personal merit or rights. Like the Pharisees that expected the best and privileged seats and positions as a recognition or reward for observing the Torah, instead they have to humble themselves and learn the fact that salvation is an unmerited gift of and from God.

       One of the characteristics of the Gospel of St. Luke is the presentation of Jesus as an invited guest in a meal by the Pharisees. For three times we see him as a guest in the house of the Pharisees, and in those three times Luke presented Jesus who was very submissive, accommodating and tolerant before the Pharisees. ●The first time was in the house of Simon (Lk. 7:36-50), and while Jesus was there a woman with a bad name came in with an alabaster ointment, she waited the feet of Jesus, wiped them away with her hair and anointed them with the ointment. Jesus through his presence rehabilitated spiritually that sinful woman. ●The second time was in the house of an anonymous Pharisee (Lk. 11:37-54), he warned the Pharisees of their hypocrisy and exhibitionism. Jesus rebuked them: “You Pharisees! You clean the outside of cup and plate, while inside yourselves you are filled with extortion and wickedness” (v.39). ●The third time is narrated partly by the gospel passage of today, it happened in the house of one of the leading Pharisees, after the healing of a dropsical man. From the foregoing, one notices that each time Jesus honors their invitation he gives them a wonderful lesson for life, he told that man that invited him, “When you have a party, invite the poor, the crippled, the lame, the blind, then you will be blessed, for they have no means to repay you and so you will be repaid when the upright rise again” (vv. 13-14). It is not as if Jesus was trying to abolish the usual sharing and conviviality that exist between friends and families, rather he wanted to admonish them on the need not to do things for egoism and that our gestures of love should have preference (the poor and the needy). The fact that Jesus was going to the houses of the Pharisees at that time, has a big significance for us. And as usual, Jesus grabbed the occasion to rebuke them on their incoherence and presumption. Similarly, this passage reminds us that a person’s acceptance into the Messianic banquet is incumbent upon ones acceptance of the others in the present time. Upon this consideration, humility becomes really an active virtue.

       The teaching on humility is translated in concrete images in the parable of today’s Gospel. It is pertinent to understand the meaning and aim of this parable. At first it does appear, Jesus is giving a set of norms for good table manners or on subtle calculation (of choosing the last place in order to gain the first). This was the meaning the rabbi of his time was giving to the maxim in the book of Proverbs: “do not take a place among the great; better to be invited, ‘Come up here’, than be humiliated in the presence of the prince” (Prov. 25:6-7). But in the mouth of Jesus the prospective changed radically and the words of natural wisdom become words of eternal life. The banquet that Jesus speaks about is the eschatological banquet; between the choice of a place by those invited and the intervention of the head of the house who enjoins to go back or forward, there is in-between a leap from this life to the other life. Therefore, the rapport that Jesus evokes is not between man and man, but between man and God; and this gives the parable a different undertone.

       Jesus concluded the parable with the words: “who humbles himself will be raised up”. But what does it mean to humble oneself? If this question is posed to a group of Christians, certainly we will get many answers. However, to discover what true humility is, we need to interrogate Jesus. As Jesus would always say: “learn from me, for I am gentle and humbler in heart” (Mt. 11:29). Where does the humility of Jesus reside? The humility of Jesus resides in the heart, and in deed connecting his humility to the heart entails that the humility of Jesus is a holistic and integral humility. In the whole Gospel Jesus did not admit of any fault whatsoever, not because of pride, but because that is the fact. Little wonder, he says with his head high: “Can any of you convict me of sin?” (Jn. 8:46). This is indeed a proof of his unified divinity-humanity. Not only that, he says learn from me for I am humble. Therefore, humility in the dictionary of Jesus is deep rooted in his being and mission. What did Jesus do in order to show that he is humility personified? He stooped low; he lowered himself, not in words or with sentiments, but with facts and in deed.  The humility of Jesus began with the Incarnation, when even though he was “in the form of God, did not count equality with God something to be grasped. But he emptied himself, taking the form of a slave, becoming as human beings are; and being in every way like a human being, he was humbler yet, even to accepting death, death on a cross” (Phil. 2:6-8). In all his life, Jesus remained coherent with this choice: he is the Master that lowers himself to wash the feet of his disciples, he comports himself as the one who serves. He gave up himself on the Cross. His was a humble existence, of descending and descending till the point of the tomb. And the Father raised him up above all, “for this God raised him high” (Phil. 2:9).  This is how his (Jesus) parable was realized in his words: Who humbles himself will be exalted. As such, to be humble means to “make your own the mind of Christ Jesus” (Phil. 2:5), to comport oneself as he comported himself.

     The central theme of today’s message offers us the opportunity to understand in a new way, what evangelical humility means. Humility is first of all, a question of fact, choice and concrete attitude, not mere sentiments. The concept of humility is deeply rooted and connected with “Humus” (soul), and it reminds us of our connectedness and link with the earth. Indeed, we are dust, and to dust we shall return. The remembrance of this should help us always to calm down and bring down our shoulders. Pride destroys, humility exalts. The Greek word used in the New Testament to indicate the act of humbling oneself is tapeinoo, which literally means to lower oneself, to stoop low. Humility is the readiness to come down from ourselves, and to lower oneself towards the brothers and sisters, it is the will to serve, to serve for love and not for advantages. This introduces an important perspective in connection to humility as gratuity, but in relation to the second part of today’s Gospel , which talks about a different thing altogether. Jesus says, when you prepare a meal do not invite the rich, the handsome and the beautiful, the powerful, those who can pay you back; instead invite the poor who have nothing to give you in return. Here, we see that evangelical humility is closely knit with love; it is indeed, a manifestation of agape. That is the love that St. Paul talked about in his famous hymn on love, to say that “love is always patient and kind, love is never jealous; love is not boastful or conceited” (1Cor. 13:4), entails that love is humble and humility is love. Jesus takes the virtue of humility to a higher level, to an agapic level. To be humble in Jesus’ parlance entails to loss oneself, to spend oneself gratuitously, it means to live for others and not for oneself. Little wonder, boast, pride and self-seeking are opposed to humility. In the words of St. Paul: “Someone who thinks himself important, when he is not, only deceives himself” (Gal. 6:3). St. Paul at times presents humility as a balanced and realistic view or presentation of oneself with sobriety, “never pride yourself on being better than you really are…Do not congratulate yourself on your own wisdom” (Rm. 12:3.16).

     In the second reading (Heb. 12:18-19, 22-24a) the author makes a sort of comparison between the law, the old revelation on mount Sinai and the new and definitive revelation through the mediation of Christ on Mount Zion. The author says that we are on mount Zion, the city of the living God. The mount on which Christians gather is not an inhospitable mount, but a place of the gracious presence of God, a place of salvation (cf. Is. 2). The images of both the mount and the city are symbols of salvation that comes from on high, from God (cf. Gal. 4:26). The new mount (Zion) will not be inaccessible like the old one (Sinai), for Christ is the Mediator of the New Covenant. However, the hit-track of this contrast in relation to the central theme of this Sunday is the fact that coming to the mountain is the favor that God grants to the “humble”.

     Be that as it may, upon a deeper reflection on our theme today, we cannot but say that true humility is revealed in the equilibrium in the rapport with God (humility of the heart) and the way of relating with the others (humility of fact). Humility, like love, has to be expressed towards God and towards the neighbor. To be humble in our world today requires the courage of swimming against the current, for we live in a world that exhorts pride, self-centeredness and the philosophy of climbing at the detriment of others. Therefore, dear friends, what we should be aiming at, striving for, are summed up in the words of sacred scripture (Ps. 51): "A new heart create for me, Oh God, and put a steadfast spirit within me." This is God's work, not something we can achieve of ourselves. "Without me," Christ told his disciples, "you can do nothing" (Jn. 15:5). But with him, we are assured, all things are possible for those who love him. O Lord give us the enabling grace to emulate your humility, for “You save a people that is humble and humiliate those with haughty looks” (Ps. 18:27). Give us O Lord, a heart that thinks of oneself less, and God and others more, Amen!

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

Through The Narrow Door!

 (Homily 21^st Sunday in Ordinary Time, Yr. C)

     The liturgical texts of today move between two poles: the universal call to salvation and the need for a personal courageous commitment. Isaiah in the first reading speaks of God’s salvific will for the salvation of all peoples: “I am coming to gather every nation and every language. They will come to witness my glory” (Is. 66:18) and in the Gospel Jesus says: “And people from east and west, from north and south, will come and sit down at the feast in the Kingdom of God” (Lk. 13:29). The Gospel gives a further glaring indication that the door to enter into the Kingdom of God is narrow, and only those who are committed courageously for the cause of the Kingdom will pass through it. The readings therefore presented God as a God of infinite love, for he calls all to salvation, but he is also a God of justice. Little wonder, Jesus invites us to be conscious of the fact that our personal actions and inactions will determine our eternal destiny. The second reading on its part deepens the dimension of the personal courageous commitment, for in our struggle for this commitment, the Lord accompanies us with his paternal pedagogy of correction, in order to remold us in a shape suitable for the narrow door.

     The first reading (Is. 66:18-21) presents the scenario of the gathering together of people from all walks of life at Zion at the beginning of the messianic times. This is a common image in the Old Testament prophecies, especially that of Isaiah. Some Christian theologians see the fulfillment of the prophecy of the gathering of people from east and west, north and south, in the gathering of all nations into one Holy Catholic Church and also in the future coming of Jesus Christ, for He will come to gather all the nations of this world into his Kingdom. For God there are no limitations and preferences for entrance into His Kingdom, no geographical, biological or physiological limitations. The psalmist echoes his voice in the universalistic view of God’s redemptive act in Christ, by inviting all nations to praise the name of Yahweh: “O praise the Lord, all you nations; acclaim him, all you peoples” (Ps.117:1). Thus, it serves as a suitable response to the first reading that hinges on the gathering of all peoples in Zion.

     The message of the Gospel (Lk. 13:22-30) culminates in the proclamation that many shall come from east and west, north and south, to take their place in the Kingdom of God. Thus, it evidences the universality of the Christian message. It is for all men, and it is offered through Christ. As Luke presented in the episode, while Jesus was walking towards Jerusalem, as it is common with Luke to present Jesus walking always towards the city where his sacrifice will be consumed, of which he was fully aware, on the process an anonymous interlocutor posed him the question: “Sir, will there be only a few saved?” (v.23). The question is a reflection of a domineering problem that was attracting the interest of many, at that time. The responses given in the Jewish context are variegated. Some were very optimistic, and they maintained that “all the Israelites will have part in the future world’; others instead maintained a rather pessimistic view that “only few persons will participate in the future world”, and there was a widespread belief amongst them that pagans will be excluded from the Kingdom of God and from salvation; irrespective of the fact that the prophets repeated incessantly that all are called to salvation. Jesus did not give a direct response to his interlocutor, to the question of how many that will be saved, he responded with an image of the door that leads to salvation. Certainly the number of the people to be saved is irrelevant, that is why Jesus invited him to personalize the concern, and thus, what is important is that each person makes sure he or she is saved. Then, the question ought to be: how can I be saved or what should I do in order to be saved? Instead of answering the question Jesus gave a formula for attaining heaven. He preferred to address all present, and thus invited them:

     First, “try your hardest to enter by the narrow door” (v.24), by this, he intends to let them know that even though salvation is free but it is not without a cost. Even though Jesus has given it to us free, yet it costs us sacrifice, perseverance, self-abnegation and renunciation. It is not even to be considered as an acquired right or a given privilege as in the case of the Jews. The possibility of salvation is given to all; there are no privileges and preclusions whatsoever. To try one’s hardest to enter through the narrow door entails two things: renouncing oneself (the struggle against pride, egoism and all the evil inclinations) and following Christ (to make specific choices in conformity with the will of God without conforming to the mentality of this world). In fact, already in the passage of the first reading the Lord announced: “I am coming to gather every nation and every language. They will come to witness my glory” (Is. 66:18). In the words of St. Paul, with Christ “God’s grace has been revealed to save the whole human race” (Tit. 2:11) and again to Timothy: “He wants everyone to be saved and reach full knowledge of the truth” (1Tim. 2:4). However, the door is narrow as Jesus warned, there is therefore need of making effort to enter. Little wonder, in another occasion Jesus said: “If anyone wants to be a follower of mine, let him renounce himself and take up his cross every day and follow me” (Lk. 9:23). Let us strive to ward off anything that will prevent us from entering or passing through the narrow door. When Jesus says: “Let the little children come to me, and do not stop them; for it is to such as these that the kingdom of God belongs” (Lk. 18:16); we are therefore, reminded that to enter through the narrow door we must become like little children: innocent, dependent, trustful, lovely, honest, pure, simple-hearted without heavy loads, possessions and bad behaviors that will block our entrance to the narrow door. Jesus counts on us, but basically on our readiness to share in his destiny of suffering. At a deeper level, the narrow door is a Person. Jesus himself says: “I am the gate. Anyone who enters through me will be safe: such a one will go in and out and will and pasture” (Jn. 10:9). Jesus is the door of access to salvation and God’s favor and grace.

     Second, Jesus warns that there is an established time within which one has to decide, a profitable time to have access to the Kingdom, after which the door is closed. In his words, “Once the master of the house has got up and locked the door, you may find yourself standing outside and knocking at the door” (v.25). This indicates the necessity of an urgent decision for Jesus and his message and the readiness to allow one’s choice in life be determined by the Gospel of Christ and equally the effort to live in accordance to it, in order to avoid the risk of being excluded from the Kingdom of God. These two admonitions are to be taken very serious and imprinted in our hearts. In that moment, whoever is inside remains inside, and whoever is outside remains outside. It will be of no use shouting: “Lord, open to us” or to claim rights: “we are descendants of Abraham” or to re-vindicate privileges: “we once ate and drank in your company, you taught in our streets”. And the Lord will respond: “I do not know where you come from” (v.25). With this discourse, Jesus was sending an important message and signal to the Jews. They as the descendants of Abraham were heirs of the divine promises of salvation. They were the first to be called to the kingdom of God, but if they do not profit that favorable moment and do not accept him as the Messiah, they could be equally excluded. Jesus therefore, foresees that the call is extended to all peoples scattered all over the world. The message of salvation will be more favorable amongst the pagans than the Jews, for this he said: “people from east and west, from north and south, will come and sit down at the feast in the Kingdom of God”. Little wonder, the discourse concluded thus: “Look, there are those now last who will be first, and those now first who will be last” (v.30). Indeed, there will be surprises on the last day in the Kingdom of heaven. Jesus has illustrated the two different ways of approaching God’s salvation: the way of those who pretend to possess the kingdom of God because of some privileges of birth or for passed merits and the way of those, instead who seek for this salvation day after day, with humility, through the following of Christ. This reveals two categories of Christians in the Church 

     Behold, the words of Jesus are quite demanding, they are words addressed to men and women of all times, so that they can come to the decision and make fundamental choice to be on His part, and therefore embrace the Gospel of salvation, in order not to run the risk of being locked out of the Kingdom of God. For us Christians today, we need to make effort to guide against falling into the same false security of the Jews. Remember the words of St. Paul: “Everyone, no matter how firmly he thinks he is standing, must be careful he does not fall” (1Cor. 10:12). Having received Jesus in the Eucharist, having listened to his Word, having invoked him in prayers, all these are not enough to save us. Instead, we have to “try our hardest to enter by the narrow door”, the door of self-abnegation and renunciation from sin, the door of acceptance of suffering and sacrifices. This is the door that the choice of and for the Gospel comports, and which the Lord uses for our correction and to educate us for our sanctification (second reading). Indeed, the teaching on the narrow door finds an eloquent expression in the second reading: “The Lord trains those he loves, and chastises every son he accepts” (v.6).

      The second reading (Heb. 12:5-7.11-13) dwells on the divine discipline of the faithful. The discipline that the sacred writer talks about in this passage is probably not a grave persecution. The discipline referred to in the passage is the disciplining of the Lord to his people. However, it is noteworthy that the discipline in question is a sign of God’s love to his people. This passage touches a very important and sensitive question: why does God permit trial and sufferings? Why is it that many a times, those who suffer more are the good ones or however, those who make effort to live in accordance with the law of God? No doubt, this passage offers us some precious considerations, for the writer tried to explain why God allows or permits trials and sufferings. The sacred writer makes reference to the book of Proverb thus: “My child do not scorn correction from Yahweh, do not resent his reproof; for Yahweh reproves those he loves as a father the child whom he loves” (Pro. 3:11-12), and our author re-affirms: “My son, do not scorn correction from the Lord, do not resent his training, for the Lord trains those he loves, and chastises every son he accepts” (vv.5-6). And he concluded thus: “God is treating you as his sons. Has there ever been any son whose father did not train him? (v.7). God follows the pedagogy of a father who uses even strong and strict ways of educating well his children that he loves. Thus, this passage reminds us that existential trials, and challenges are not signs of God’s absence, rather of his presence.

     Furthermore, the author sustains that God permits that we pass through sufferings, “he does it all for our own good, so that we may share his own holiness” (v.10), (though this verse was omitted by the liturgical text of today. It is important because it clarifies the positive sense of divine correction and education through suffering). Be that as it may, extrapolating from this, we may well affirm that trial and suffering in God’s design has the following scope: to render our faith more pure and coherent; to increase our love, for love is manifested in pains; to purify our hearts from sins; to make us participants of Christ’s crucifixion so as to participate in his glory. Therefore, trials and pains are not punishment from God or a sign that he has abandoned us, but a way of drawing us closer to Himself. They serve as means of our sanctification. Again, the author added that “any discipline is at the moment a matter for grief, not joy; but later, in those who have undergone it, it bears fruit in peace and uprightness” (v.11). Thus, sufferings whether moral or physical are to be considered a sort of spiritual training, which at the moment may be fastidious, but it produces the fruit of holiness, peace and progress in good life. In moments of suffering, a Christian should by no means doubt the love of God and his providence.

     From the foregoing, it is obvious that salvation is God’s initiative and however it comports the human commitment. In that bid, for man it is impossible to save himself single-handedly, it is God who saves. But God does not impose salvation on man; rather He offers it to us! We remember when the apostles were worried and afraid of the exigencies of the Gospel, and they exclaimed and asked Jesus: “Who then can be saved?” And Jesus responded them thus: “Things that are impossible by human resources are possible for God” (Lk.18:26-27). God is able! May He give us the grace to accept his divine pedagogy of correction as a means of passing through the narrow door that leads to God’s Kingdom, our eternal destiny! Lord Jesus have mercy on us and may your divine grace enable us to unload from our hearts all that may prevent us from attaining Heaven. Amen!!!

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

Where Our Mother Is, There We Shall Be Also!

 (Homily for the Solemnity of the Assumption of the Blessed Virgin Mary)

     Today we celebrate the Solemnity of the Assumption of the Blessed Virgin Mary, the taking up of the body and soul of Mary, by God into heaven. Indeed, at the heart of this event is the reminder that her Assumption does not mean that she has gone away or deserted us, rather that from heaven she assists the Church in her trials and consoles her in pains. She is still very much involved in our struggle against evil. Again, her Assumption vivifies our hope, for where our Mother is, there we shall be also. The pivot around which revolves the readings of today is the concept of “relation”, and it is orchestrated in the rapport between Mary and God, Mary and her Son and Mary and the Church. Mary’s greatness and favor springs from her relation with God. She is a woman of prevenient and enabling grace. In the Gospel we see the relation of Mary with God the Father: “He who is Mighty has done great things for me”. In the second reading we can see the relation between Mary and the Son, Jesus: “the first fruit of those who have fallen asleep”. On the other hand, the first reading presents the relation between Mary and the Church: “a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars”, God’s warrior Queen!

       The gesture of Mary in today’s Gospel (Lk. 1:39-56) is not just an act of courtesy, but of love: “She went in a haste.” She visited Elizabeth, who was expecting a child (John the Baptist), and she stayed with her for three months, to be with her and to help her with the domestic chores. This visit of Mary to her was an episode replete with joy and exultation. As we were told, that as soon as she arrived the baby in Elizabeth’s womb leapt for joy. At that time Mary has already conceived Jesus and Elizabeth felt the presence and was sanctified. Elizabeth was illuminated by the Holy Spirit and she exclaimed: “Blessed are you of all women, and blessed is the fruit of your womb” (v.42). This expression is a compendium of the greatness of the Blessed Mother. Three times in this passage Mary is pronounced “blessed”, as a matter of fact, the second verse of the Magnificat is the scriptural ground for calling her the Blessed Virgin. And again two closely related reasons are given for the title “blessed” that Elizabeth gave to her: because of Mary’s faith (v.45) which is related to her obedience (Lk. 1:38) and the bearing of the Child Jesus (v.42). Be that as it may, Mary is blessed not based on who she was or is in herself, rather she is proclaimed blessed in relation with her obedience to the Incarnation event. Her importance is incumbent upon her faith and obedience which made the Incarnation humanly possible, and more still because she gave birth to the Child of Bethlehem, the Messiah.    

     On the other hand, Mary too exults with the canticle of magnificat, a hymn of praise and of gratitude to God for the wonders He has wrought. There, the presence of Jesus is a fount of joy for all, especially those who open their hearts to him (just as it was in the case of Elizabeth and Mary, even for John too). On the other hand, this passage falls within the visitation narrative and the Magnificat. The Magnificat is to be seen not as an individual hymn of Mary, but as the hymn of the representative of the true Israel, and this is indicated by the switch from the first person singular to the third person plural (cf. v.50). Mary indeed is the symbol of the true Israel that rejoices in the Lord for the coming of the Messiah.

      In this passage we see Mary in relation to the Father. She recognized that the Father has done great things for her, what are those great things? ●First is the fullness of grace with which she was conceived, her Immaculate Conception, which accompanied her in the course of her earthly existence. ●Second is the mystery of her divine maternity, the Only Son of the Father took flesh from the Blessed Virgin Mary. This indeed is a wonderful gesture of the Father’s love towards Mary and all humanity. God made her the arch of the new covenant, with God in her womb she was a cause of blessing for John the Baptist and his fathers (cf. 2Sam. 6). The great things God has done in the life of Mary do not end with the birth of Jesus; for God continues to work his greatness in the heart and life of Mary. ●And the last of these great things is the assumption in body and soul to the heavenly glory. Mary was possessed by grace in body and soul, the Immaculate in whom there is no iota of corruption, because everything in her life is grace, pure grace of God.

      The second reading (1Cor. 15: 20-26) presents Mary in relation to the Son, Jesus. The mystery of the resurrection of Jesus Christ and of his consequent glorification is unimaginable without the reality of a body, formed in the womb of the Virgin Mary. Christ has broken the bondage of death and became the first fruits of the dead. The Blessed Mother can look at Jesus and say: “This is the flesh of my flesh”. If therefore, the body of the Son was glorified, is there any doubt that the Son will indeed glorify the body of her mother, the blessed flesh that was at the same time arch and nourishment for him. The risen Christ is the first fruit of those who have fallen asleep, in the temple of Jerusalem, the feast of first fruits pre-announces the abundant harvest, now, the glorified Christ pre-announces the glorification of the all the believers. It is a glorification that will take place in his second coming at the end of time. The definitive Easter of every Christian is not possessed, rather it is a certain and sure hope. Mary is the only woman who already lives in the definitive Easter, because in her blessed flesh, her Son Jesus Christ realized in fullness the work of redemption. In a certain sense, we can affirm that Mary together with Jesus, through his works, are the first fruits of those who have fallen asleep. As such, we cannot but raise our gaze to Mary Assumed into heaven with love and hope.

     The first reading (Ap 11: 19; 12: 1-6a.10ab) instead presents Mary in relation to the Church, the woman presented in the book of Revelation symbolizes Eve, Israel and the Church. In the passage the child that is born is the Messiah, for in verse 5: “the son who was to rule all the nations with an iron scepter”, these messianic qualities were attributed to him as in Psalm 2:9, and again fostered by the proclamation that follows his exaltation to God’s throne. Thus, there is a question that arises from this passage: who is the woman that is described in this passage? There are three possibilities as regards the identity of the woman in question: ●Some regard her as the representation of the old Israel, the nation from which the Messiah came, this is a suggestion of the Old Testament literature (cf. Is. 66:7). ●Secondly, she is seen as the image of the Church, the new Israel, the mother of the faithful, it alludes to Rev. 12:17 that talks about the other children belonging to the woman. ●Thirdly, as a fruit of recent catholic exegesis, the woman is identified as the Blessed Virgin Mary. Indeed, of these three interpretations it does appear they all converge into the image of Mary, the daughter of Zion, an iconic expression of the old Israel as well as the new Israel. The dragon is the old serpent that tempted Eve, and made her to be sent away from Paradise (cf. Gen. 3). However, in the passage of our second reading in verse 15 there come rays of hope, with the woman that conquered the serpent, marching on its head. This woman is the new Eve, Mary, on whom the serpent had no power, and for this she can with total freedom obtain the victory on the serpent. The woman represents the people of Israel, the woman-spouse with whom God contracted spousal covenant, a woman beautiful like the sun, powerful as a great queen, in expectation of a baby. In the person of Mary, the vocation and the hope of Israel is realized in a perfect way. She is beautified with divine splendor, powerful for her humility, in expectation, for she carries in her womb the Son of the Most High. She is also the symbol of the Church, the Church in the splendor of her sanctity, in her fecund maternity, in the situation of persecution for the work of the Devil, in the desert to regain power and to prepare for battle of victory. Mary as the daughter of the Church brought even to God her sanctity, her fecundity, her victory; as the mother of the Church, from heaven she assists the Church in her trials and consoles her in pains.

     In all, the Assumption of Mary is a guarantee of our hope. The glorious destiny of Mary is our last and definitive destiny as well. Her glorious presence in heaven does not only reveal the privilege of Mary, but also of the call of God towards all to participate in this same life in fullness. Where our Mother is, there we shall be also! May Our Blessed Mother Mary the Bright Morning Star continue to intercede for us in our earthly sojourn towards our Promise Land. Amen!!!

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

The Peace that Divides!

 (Homily 20^th Sunday in Ordinary Time, Yr. C)

       The scandal of the truth could serve as the sub-theme of our reflection today. The truth that Jeremiah proclaimed scandalized his contemporaries (first reading). Similarly, the words of Jesus on fire, on the baptism in the blood on the Cross and on the sword that divides scandalized his listeners; because his words were not complying with their expectations. This scandal of the truth is exemplified in the trial and suffering of the just. On this, the figure of Jesus appears more eloquent, the destiny that awaits (Passion and Death) him emerges in a latent, yet a manifest way. This is revealed in his self-consciousness as the Promised Messiah, he who inaugurates and realizes the messianic times. This no doubt is demonstrated in the proposal of himself as the fundamental choice for man and woman, as the Absolute before whom all else is relative. Be that as it may, within the context of the Messiah’s destiny and the ordeal of Prophet Jeremiah, the readings thus revolve around the theme of the scandal of the truth and consequently, the persecution of the just even unto death. The second reading however, takes cognizance of this scandal and the fate of the Messiah when the sacred writer opined that Jesus endured the cross, despising the shame for the joy that was laid before him: sitting at the right hand of the throne of God (cf. Heb. 12:2), but it also invites us to be strong in the face of persecutions.

         The first reading (Jer. 38:4-6. 8-10) presents the ordeal of prophet Jeremiah, which I would prefer to call Jeremiah’s passion. Jeremiah lived in the sixth century B.C, his was a historical time marked with great upheaval in the Middle East, which gave rise to the collapse of the Assyrian empire, and thus the emergence of the great empire in Babylon. As a result of their bondage in Babylon the Jewish leaders compromised their faith in God and tainted themselves with paganism. Precisely in the context of today’s passage, the demanding task given to Jeremiah by God was to warn them against forming an alliance against Babylon. It was before the destruction of Judah in the sixth century B.C., and King Zedekiah and his princes found themselves in a dilemma, to pay or not to pay tax to Babylon or to resist and face destruction. The princes advised Zedekiah to enter into alliance with Egypt and wage war against Babylon. To this Jeremiah dissented and advised them to pay the tax so as to avoid the destruction of the temple and Jerusalem, owing to this contrary advice the princes sought to kill Jeremiah. Be that as it may, despite his warnings to them to desist from such act, the ruling officials jeopardized all his efforts and threw him inside the cistern, but through the intervention of Ebed-melech, Jeremiah was rescued, for the King, Zedekiah managed to save him. The double action of King Zedekiah is a sign of divine intervention or divine help. However, it demonstrates that God is never too late. Your own help too shall come. As David prayed in the Responsorial Psalm: “The Lord heard my cry. He drew me from the deadly pit, from the miry clay. He set my feet upon a rock and made my footsteps firm” (Ps. 40). Indeed, we see a common denominator between David and Jeremiah, and that is their ability to wait on God. Above all, the story ended that the people of Judah did not listen to the voice of the prophet, they went to Egypt for alliance, but Egypt refused to ally with them. Thus, Babylon conquered Judah, destroyed the temple and Jerusalem and the people were taking to exile.

     In that episode, we see glaringly the fate of the just man, prophet Jeremiah, who was cast into the cistern of Malchiach, to sink in the mire. Just because he says the truth and what the Lord reveals to him. He suffers simply because he said what he had to say as a prophet in the name of God and for the good of his people. He did not allow himself to be intimidated by the law of the majority and unfounded consensus. Indeed, Jeremiah is a prophetic figure of Christ, the Just par excellence, rejected by his people and condemned to death. Prophet Jeremiah, is no doubt the most eloquent Christ-figure in the Old Testament, his life bears the greatest resemblance with that of Christ. This is depicted in his words thus: “All you who pass this way, look and see: is any sorrow like the sorrow inflicted on me” (Lam.1:12). However, in all this, he paid the ultimate price by standing for God and His message. He made a choice of and for God and not for the people and their evil ways. Even though as a prophet he never desires to bring conflict, but his message inevitably gives rise to conflict and derision, and this is the fire that Jesus brings.

     The passage of today’s Gospel (Lk. 12:49-57) begins with a shocking affirmation: “I have come to bring fire to the earth, and how I wish it were blazing already! There is a baptism I must still receive, and what constraint I am under it is completed!” (vv.49-50). This first shocking statement of Jesus presents two images or symbols (fire and baptism). Fire is one of those biblical images that re-occurred a number of times in the Scriptures; it appeared 378 times in the Old Testament, and 71 times in the New Testament. Fire indicates the presence of God. For instance, we cannot but remember the episode of the burning bush where Moses encountered God (Ex. 3:2). On another occasion after leaving Egypt, God led the people of Israel by means of a pillar of fire in the night (Ex. 13:21). In the historical battle between Elijah and Baal with his prophets, God intervened and answered by fire (1Kgs. 18:24). Jeremiah also confirmed that God’s word is like fire in his mouth (Jer. 23:29). In the letter to the Hebrews God is seen as a “consuming fire” (Heb. 12:29). However, fire is also seen as a symbol of destruction. We remember the cities of Sodom and Gomorrah were destroyed by fire (Gen. 19:24), Prophet Isaiah prophesied that God will carry out his judgment by fire (Is. 66:16).

      What is this fire and this baptism that Jesus is talking about? First, we could say it is the Passion, especially with reference to the image of baptism, for more than twice Jesus talked about the event of his passion and death as a baptism: “Can you drink the cup that I shall drink, or be baptized with the baptism with which I shall be baptized?” (Mk. 10:38). He employs the use of the image of baptism because on the cross, he was immersed and covered by the waters of tribulation (cf. Ps. 69:1). Again, because from the Cross flows the fount for the purification of all sins. And with regards to fire, the fire that Jesus is talking about is the fire of God’s love, of that love we can make reference especially to the words of Jesus: “When I am lifted up from the earth, I shall draw all people to myself” (Jn. 12:32) and the love poured into our hearts (cf. Rm.5:5). Thus, fire in this case, alludes to the love of God for humanity, the fire of divine love, which is revealed on the Cross. The eloquent revelation of God’s love for sinners, the Cross is the new burning bush. Therefore, in the first moment Jesus had in mind his Passion and Resurrection. And again, both fire and baptism are used to indicate the Pentecost: “He will baptize you with the Holy Spirit and fire” (Jn. 3:16) as John the Baptist affirmed. The same evangelist in the Acts of the Apostles presented the Pentecost as the first baptism of the entire Church, as such, a baptism without water, but with fire, “tongues of fire” on Pentecost day (cf. Acts 2:3). Fire equally indicates the action of the Holy Spirit. Be that as it may, with that affirmation, Jesus expresses his anxiousness for the accomplishment of the Father’s will. It is now incumbent on us to keep this fire burning. We have to rekindle this fire daily.

     Furthermore, in the second part of the Gospel passage, after Jesus must have spoken about his fire and baptism, he makes a perturbing statement thus: “Do you suppose that I am here to bring peace on earth? No, I tell you, but rather division” (Lk. 12:51). This is because before Jesus and his words, one cannot remain neutral or indifferent; there is need of making a choice; or with Him or against Him. This is more than a shocking affirmation, rather apparently contradictory. It seems to contradict the spirit and the truth of the Gospel and the promises of Jesus: “I leave you my peace, my peace I give you” (Jn. 14:27) and his greetings to his disciples after the Resurrection, “Peace be with you” (Jn. 20:19.26). Indeed, by no means Jesus is not in contradiction with himself. But He is a sign of contradiction. Then what exactly is imbedded in the words of Jesus?  If you dig deep, we may affirm that Jesus also brings “division” in triple senses: ●Deep within us, that is interiorly, the truth of His words is thought provoking. It does not leave us at peace. His word and truth shake us and make us inquietude, because a part of us wants to adhere to Christ, but the other part resists and rebels, that is the same interior division that St. Paul was lamenting for (cf. Rm. 7:14-24). ●Jesus causes division also in the sense that he proposes to us to make fundamental choices in life. Some accept it, while some others reject it. There is no room for being lukewarm, neither hot nor cold (Rev. 3:16). ●The division that Jesus says he brings could also be intended to be similar to the division of the fire that separates; it separates metal from the waste to make it pure and resplendent. Jesus came to bring a clear cut separation between light and darkness, truth and lie, justice and injustice, good and bad. Before him, no one can claim to be indifferent; we are all called to make a choice, for or against Him. And whoever chooses him cannot live in an existential-spiritual ambiguity or in a compromised hypocrisy. In the words of the author to the letter to the Hebrews: “The word of God is something alive and active, it cuts more incisively than any two-edged sword: it can seek out the place where soul is divided from the spirit, or joints from marrow; it can pass judgment on secret emotions and thoughts” (4:12). The message of Jesus invites us to leave our comfort zones and to do this many times we have to fight the oppositions of the impulses of our limitations and weaknesses.

     As a matter of fact, the mention of division ought not to be strange, for in the life and mission of Jesus many a times we see division as almost the price of peace. Little wonder, the old Simeon envisaged the nature of his mission, when he blessed them and said to the mother “Behold, this child is set for the fall and rising of many in Israel, destined to be a sign that is opposed, and a sword will pierce your soul too- so that the secret thoughts of many may be laid bare” (Lk. 2:34). He is a sign of contradiction, and if you desire to follow him, you too must be. Peace must not be sought at the expense of truth (irenism), especially the truth of the Gospel message.

     There is no greater causer of conflict than one who preaches love and justice in a corrupt and wicked world. Yes his message brings division where people do not accept the truth. It brings division where there is hatred. It brings division where there is darkness. It brings division where people perpetrate injustice. It brings division where people reduce religious pilgrimage to title tours. No doubt, if you want to follow Jesus you must be ready to suffer discrimination, division (and this division can be at the positive or the negative side). If you proclaim his word without fear people will hate you. Jeremiah in the first reading had his own experience. Christians are called to experience it as well, little wonder; we are invited in the second reading to “lay aside every weight and sin which clings so closely”. If you have welcomed Jesus and His message in your life there must be a difference.

     The second reading instead (Heb. 12:1-4) presents Jesus as the Author and finisher of our faith. The sacred author opines that Jesus endured the Cross and its shame because of the joy that lay ahead, “Sitting at the right hand of the throne of God”, that is the fate of a just man. It is incumbent upon the endurance and perseverance of Christ that the writer gives us a moral and existential invitation thus: “let us throw off everything that weighs us down and the sin that clings so closely, and with perseverance keep running in the race which lies ahead of us. Let us keep our eyes fixed on Jesus, who leads us in our faith and brings it to perfection” (vv. 1b-2a). In our journey towards the ultimate end or better our Promise Land, to fix our gaze on Jesus entails making him our Model and Guide, looking always up to Him. Be that as it may, fixing our gaze on him, we have to emulate him: ●who endured the cross in exchange of the joy that lies ahead, in exchange of success and triumph he chose the cross, ●who endured from and for sinners such hostility against himself, ●who suffered hostility for sinners, especially in the moment of passion. The passage ends with provocative words thus: “In the fight against sin, you have not yet had to keep fighting to the point of shedding your blood” (v.4). It therefore serves both as an encouragement and a challenge for us in our daily struggle and conquest over sin and evil.

     Therefore, may we ask God the grace of perseverance in good deeds! May He give us the moral courage to speak out against the evils in our society and of our time and the moral courage to risk our peace and security in defense of what is right and just! Amen!!

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

 

 

 

 

Wait On The Lord, But Be Ready!

 (Homily 19^th Sunday in Ordinary Time, Yr. C)

     “Wait on the Lord, but be ready” could be the overriding content in the message of today’s liturgy. That was the attitude of Abraham and Sarah, and all those who lived and died in the hope of God’s promises as in the second reading. That equally was the attitude of the descendants of the patriarchs who were waiting in hope, the night of liberation as orchestrated in the first reading. Similarly, this is the attitude of the Christian in the world, who in his daily occupations continues to wait in hope with watchful heart for the coming of the Lord as evidenced in the Gospel passage. However, the trustful and vigilant hope is anchored on the assurance of faith on the promises of God, for God fulfills his words. The first reading manifests the faithfulness of God in the life and history of the chosen people and that gave them hope for the future. St. Luke in the Gospel invites us to assume the attitude of trustful and vigilant hope for the coming of the Lord. The Second reading instead presents models of faith to us (Abraham and Sarah) in trustful and vigilant hope they waited on the promises and salvation of God even when human logic and intelligence suggest the contrary. David said: “I waited and I waited patiently on the Lord, then he stooped to me and heard my cry for help” (Ps. 40:1). You too wait on the Lord!

     The first reading (Wis. 18:6-9) is taken from the long section (11:2-19:22) in the book of Wisdom dedicated to the interpretation of the salvation history of Israel in terms of wisdom. In the passage, “That night” refers to the night of the first Passover at the exodus. The author of the book of Wisdom reflects on the paschal liturgy of his time, attributing to Israel’s first Passover his contemporary practice of “singing praises of the fathers”. “Our fathers” in the passage of the book of Wisdom are the patriarchs, who received from God the promise (in the imagery of oaths sworn by God) of the future exodus. Be that as it may, today for us the exodus contains the promise of the Christian Easter, as the revelation of the patriarchs contained in it the promise of the first exodus. Therefore, the call of Israel foreshadows the call of the Church. In this passage, the Israelites had a sort of flash back on their history and discovered that God has always been faithful to his words. And no doubt this instilled in them hope for the future. The responsorial psalm (Ps. 33) is a thanksgiving for the mighty works of God in the salvation history, as orchestrated through the refrain: “Happy the people the Lord has chosen to be his own” or “Blessed the people the Lord has chosen as his heritage” (v. 22), this makes it a suitable response for the first reading.

      In the Gospel passage (Lk. 12:32-48) we see the parable of the waiting servants (v.35-38). However, there is a convergence between the first reading and this passage, because in the Gospel of Luke there are some elements taken from the Christian paschal feast; “Let your loins be girded…You must eat it hurriedly” (Ex. 12:11) and “your lamps burning and be like men who are waiting for their master to come home” (Mk. 13). The early Christians literally believed that the return of the Lord would take place at the Passover, as the Israelites believed that the Messiah would come that night. Christ fulfills the promise thus: “He will gird himself and have them sit at table and he will come and serve them”, as such, every Eucharist is a reflection of the paschal Eucharist, in the same vein, the same promise is fulfilled here too.

     The Gospel began with the invitation and reassuring words of Jesus thus: “Do not be afraid, little flock, for it is your father’s good pleasure to give you the Kingdom” (Lk. 12:32). The Kingdom is God’s gift to his children. Indeed, it is the good pleasure of God to give us His Kingdom. But this does not any way remove the personal effort we have to make to attain that Kingdom. Indeed, when we make obedience to God our priority and joy God is delighted (cf. Zeph. 3:17-18). The Kingdom is indeed God’s purpose and plan of salvation for mankind. Thus, the Kingdom of God matures and grows in the world, however, the world is passing, but the Kingdom of God is eternal. Through the coming of the Son, God revealed His Kingdom as our destiny and eternal target. The Kingdom is not solely an eschatological reality. At the beginning of his public ministry Jesus declared: “The Kingdom of God has come near to you” (Lk. 10:9), and again, “The Kingdom of God has come near you; repent and believe in the good news” (Mk. 1:15). Through the words, works and presence of Jesus in the world God’s Kingdom is made manifest. Jesus is the Autobasilea.

      The Gospel passage is the continuation of last Sunday’s passage, the rich farmer that was foolish, he was foolish because he did not put his treasure in God and unfortunately for him his story ended abruptly. Therefore, we still have the opportunity not to fall into the same trap of being foolish like that man. And how are we to avoid being foolish? Then, here comes the second question: if it is God’s will and desire that we live in a life of full communion with Him, how should we comport ourselves? What should we do? The response of Jesus on this is clear, to these questions Jesus offers us an answer thus: “Sell your possessions and give to those in need. Get yourselves purses that do not wear out, treasure that will not fail you, in heaven where no thief can reach and no moth destroy it” (Lk. 12:33). The heavenly treasures are immune to thief and moth. They are eternal. The Gospel helps us to grapple with the question of our moral and spiritual priorities, “For wherever your treasure is, that is where your heart will be too” (Lk. 12:34). What is your ultimate treasure? If they are the things of this world like money, possessions, fame, popularity and power, then your heart is lost in the admiration of this world. However, if you make God’s Kingdom your treasure, you will be Heaven bound! However, we can make three considerations based on the above: ●First, we should not attach our hearts to things that pass away, rather “get yourselves purses that do not wear out” (v.33), a treasure that cannot be stolen or consumed by moth, a treasure that has eternal value. ●Second, we have to be vigilant, always ready with your lamps lit. “Blessed are those servants whom the master finds awake when he comes” (v.37). We have to be always ready, “with our bags set”. ●Third, the waiting and expectation of the coming of the Lord should not make us inert; we have to be “the wise and trustworthy steward” (v.42). We are stewards because all that we have, come from the Lord; wise and trustworthy because we have to use all according to the will and the desire of the Master. Jesus compares us to stewards, as stewards whatever we have do not belong to us, our time, talent and treasure are all from God. As stewards we will be called to give account all that has been entrusted to us. Thus, we should not only count our blessings but more importantly to share them.

     At the heart of the Gospel Jesus invites us to the spirituality of waiting. Of course, if our eternal target and goal is the Kingdom of God that is not fully and definitively realized in this world, we cannot but wait, wait on the Master. “be like people waiting for their master to return from the wedding feast, ready to open the door as soon as he comes and knocks” (Lk. 12:36). Truly, as we sojourn on this earthly pilgrimage, we have to wait on and for the Lord. As we wait for important persons and things in life. We need to activate this spirituality of waiting for the Master, waiting for the Master reveals in no small measure that we cannot do without him.  However, as you wait, prepare and be ready, lest you will be found wanton, “because the Son of man is coming at an hour you do not expect” (Lk. 12:40). Wait on and for the Lord, but not in idleness and inertia. Be ready, be faithful!

      As a matter of fact, the fundamental questions that man often asks himself in the course of his earthly existence are these: where did we come from? Where are we going to? What is the meaning of our earthly life? What should I do in this life? What will be after here? Will there be an after? It is equally possible to live without posing oneself these questions or even ignore them, but that is not a sapiential way of living. These fundamental interrogations cannot but perturb the mind of every sensible person. The Gospel passage is an attempt to answer these interrogations, for we came from God and is God’s desire that we come back to Him, to experience a life of full communion with Him, a participation in his eternal promises. To his faithful servants he says: “blessed those servants whom the master finds awake when he comes. In truth I tell you, he will do up his belt, sit them down at table and wait on them”; “I tell you truly, he will put him in charge of everything that he owns” (vv.37.44). Indeed, already here on earth the Father desires to give his disciples his Kingdom, “There is no need to be afraid little flock, for it has pleased your Father to give you the Kingdom” (v.32), He desires that we are liberated from sin and live in the freedom of God’s children.

     This therefore, becomes an invitation for us to live our life here on earth in accordance with the will of God. And to live daily according to the will of God, there is need of faith, which according to the Second reading is the “guarantee of the blessings we hope for, or prove of the existence of realities that are unseen” (v.1). It was that same faith that led Abraham to live on earth as a pilgrim. Prophet Isaiah affirms that “those who hope in God will regain their strength” (Is. 40:31). We are called to stand ready and have faith in God.

     The second reading (Heb. 11:1-2, 8-19) presents what is popularly known in the letter to the Hebrews as the roll call of the heroes of faith. However, by heroes in biblical terms, we mean the great figures of salvation history, beginning from Abraham to the prophets and martyrs of the old covenant, they are recognized not because of an act of heroism but because of their heroic faith, which according to the writer is in close connection with hope. As such, faith equally entails taking God at his word when he makes promises for the future. In that bid, the Old Testament figures become examples for the new Israel, the new people of God. The new people in every generation had to imitate Abraham who embarked on a journey, without knowing where he was to go, and his family that lived in tents, in view of an everlasting city. This is the eloquent expression of faith, trust and hope in God. Abraham valued in no small measure his rapport and friendship with God. His heart was where his treasure was, in God, in the everlasting homeland.

     More than that, this second reading picks up the theme of the temporality of the world thus: “we are like strangers and foreigners on earth” (Heb. 11:13). We are therefore invited like Abraham to obey the call of God to embark on a journey towards the Promised Land, although our own Promised Land is not here on earth, but Heaven. The author further said that we “are in search of a homeland” (Heb. 11:14), although it is not an earthly homeland, rather it is “a better homeland, our heavenly homeland” (Heb. 11:16). The relationship with God and his focus on the Promised Land became so essential in the life of Abraham that he was ready to sacrifice his only son given to him by God at old age. But at that historical test of faith, God provided a ram and later a Lamb for the sacrifice (cf. Gen. 22:8-10). Here is the demonstration of Abraham unwavering faith: “He was confident that God had the power even to raise the dead; and so, figuratively speaking, he was given back Isaac from the dead” (Heb. 11:19). Frankly speaking, faith is a leap in the dark. It is a confident trust in the One who holds the future. For the sake of the heavenly homeland Abraham was ready to sacrifice the blessing that he waited for all his life. True faith in God gives the courage to dare, just as Abraham did, to the point of sacrificing his only son. Life is full of challenges and uncertainties but in all faith enables us to see light even in darkness.

     Behold, the fundamental attitude expected of the disciples and us today is “to wait on the Lord” and it is in connection with the attitude in the second reading, that is, the attitude of faith and being ready to embark on a journey without knowing the destination. Therefore, the readings speak in different ways of the readiness to be on the move and on spiritual vigilance, avoiding the temptation of deceiving oneself with false securities on the assumption that we have an abiding city here on earth. Lord give us the grace to know and accept what truly matters. Help us to treasure our friendship with you above all else. Renew in us the living faith that conquers all challenges and setbacks. Amen!

 (Fr. Vitus M.C. Unegbu, SC)