The Present of the Saints, Our Glorious Future!

 (Homily for the Solemnity of All Saints)

          As we celebrate all the saints today both canonized and non-canonized, we prefigure the celebration in heaven. Today’s feast reminds us of the continuity and unity between the pilgrim church on earth and the triumphant church in heaven. The solemnity of All Saints is for each and every one of us an invitation and a reminder to holiness of life, which is the vocation of all the baptized. Our Eucharistic celebration today begins (Entrance Antiphon) with the invitation to joy, which the Church as Mother and Teacher directs to all of us, thus:

 

                                            Let us all rejoice in the Lord, as we celebrate the feast day in honour of all the Saints, at whose festival the Angels rejoice and praise the Son of God.

 

    In today’s first reading (Ap. 7:2-4.9-14), John recounts a vision he received about that heavenly celebration of the saints. The words of Apocalypse 7:9-10 are illuminating: “I saw a huge number, impossible to count, of people from every nation, race, tribe and language; they were standing in front of the Lamb, dressed in white robes and holding palms in their hands. They shouted aloud, “victory to our God, who sits on the throne and to the Lamb”. And he was equally told why they are in heaven, “These are the people who have been through the great persecution, and they have washed their robes white again in the blood of the Lamb” (Ap. 7:14). The saints in heaven were faithful to God despite the many hardships and persecutions they had to endure. Little wonder, they have been crowned and graced with white robes. The saints won victory over trials and tribulations through their collaboration with the grace of God. St. Paul captured the efficacy of divine grace when he opined that “what I am now I am through the grace of God” (1Cor 15:10).

    Furthermore, many a times, we are confronted with the question, “why do we pray through the saints?” We pray through the saints because they can help us on our sojourn towards heaven, because they are already there. John saw an earlier vision when he narrated that he “saw golden bowls full of incense which are the prayers of the saints” (Ap. 5:8). So they can intercede for us, and they do intercede for us. The prayers of the saints are powerful.

          A profound reflection on the Gospel passage (Mt 5:1-12) reveals that the saints are men and women of Beatitudes. Little wonder, at the heart of today’s Gospel the word “Blessed” was repeated for nine good times. The beatitudes are proclaimed by Jesus in a fascinating way. The choice of the Mount by Mathew for this sermon is in line with his conception of these sets of teachings as the new law, which corresponds with the old law given by Moses on Mount Sinai. For Mathew Jesus is the new law giver, the second Moses. Though for Luke the Sermon took place on the plain. Indeed, it has been often observed that the beatitudes describe the life of Christ himself. And as such, in connection to ‘All Saints” it denotes that all saints are those who manifested a Christ-like character as expressed in the beatitudes.

        Be that as it may, the road to sanctity or holiness is the road of the beatitudes. Spiritual poverty or humility and detachment from the things of this world, meekness and the rejection of every violence, bearing pains, thirst for justice, comprehension and mercy towards ones neighbour, purity of heart, spirit of peace: are the roads to holiness. And the saints we are celebrating today teach us by their exemplary life that it is a road that can be plied by all.

          However, we may ask a pertinent question thus: why are these categories of people proclaimed blessed by Jesus? Not because to them Jesus assured success and wealth, but they are blessed because the “Good News” of God’s kingdom has been announced to them, and they were disposed to welcome it, from here springs joy, happiness and blessedness. We too can be called blessed if we welcome the Good news and all that it comports, for by so doing we will be on the road to holiness.

          Interestingly, the second reading (1Jn 3:1-3), invites us to aspire to be where the saints are. So that, there present can become our future. He reminds us that heaven is our destination, and this is the first message emanating from this passage that we have to take to heart, “we are God’s children, but what we shall be in the future has not yet been revealed. We are well aware that when he appears we shall be like him, because we shall see him as he really is” (v.2). As such, St. John enjoins us: “surely everyone who entertains this hope must purify himself, must try to be as pure as Christ” (1Jn 3:3).

          Above all else however, with the Solemnity of all Saints the Church draws our attention to few paramount messages:

►That Heaven is our destination, as St. John said, “Beloved we are now children of God, and it has not yet been revealed what we shall be, but we know that when He is revealed we shall see Him as He is” (1Jn 3:2). Analogically, St. Paul expresses that “for now we see in a mirror, dimly, but then face to face” (1Cor 13:12). Really the saints are beholding God face to face. And we hope to do same too!

►The second message comes from the first reading, the fact that we are all called to holiness. St. Peter affirms this when he vehemently posited: “this is the will of God: your sanctification” (1Pt 1:15-16). The conciliar document of Vatican II reminds us equally of this universal call to holiness (LG 40). We are not called to an exceptional holiness, rather we are all (the first reading talks about a great multitude from every nation, race, people and language) called to essential holiness. We pray that the Saints may continue to intercede for us on our journey of perfectibility, so that we too may become partakers of the saints in light!

May the Saints continue to intercede for us!! Amen!!!

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

Today Salvation Has Come!

 (Homily 31^st Sunday in Ordinary Time, Yr. C)

     While meditating on the readings of this Sunday, what readily came to my mind was the famous dictum of the Swiss theologian, Von Balthasar, that “Only love is credible”. It is indeed true, God’s love towards all and especially towards mankind is credible. In the density and credibility of this love, we come to discover that no one is beyond redemption, for His love is without frontiers. Mercy and Love are always conjugated together in God, for his is a merciful love. Indeed, the whole bible is inundated by the theme and manifestation of God’s love. In the readings of this Sunday God’s love is made manifest in a special way. The love of God is towards all his creatures, because all have in the love of God, their raison d’etre, as exemplified in the first reading. In the Gospel passage the love of God is for all men and women without distinction, because all are His children. Then, in the second reading, we see God’s love towards Christians, for this, the word of God says “so that the name of our Lord Jesus Christ may be glorified in you and you in him, by the grace of our God and the Lord Jesus Christ”.

         In the first reading (Wis. 11:22-12:2) we see the pre-Christian exposition of the universality of the Divine Mercy, it manifested the two categories of God’s actions: in creation, in preservation and in the forgiveness of sins. The book of Wisdom presents God in his infinite greatness and power as Creator and Sustainer of all the earth: “The whole world, for you, can no more than tip a balance, like a drop of morning dew falling on the ground” (v.22). Again the sacred author reaffirms: “And how could a thing subsist, had you not willed it? Or how be preserved, if not called forth by you?” (v.25). He further described God as a lover of life (v.24) and a merciful Father (v.23). At the basis of this passage is the idea that man and the world are God’s creation. In verse two of the twelfth chapter the author sublimely speaks of God thus: “And thus, gradually, you correct those who offend; you admonish and remind them of how they have sinned, so that they may abstain from evil and trust in you, Lord”. These wonderful words of the sacred author fill the heart with emotion. The Psalmist captured it vividly well: “The Lord is good to all and his compassion is over all that he has made” (Ps.145:9).

     Indeed, particularly interesting is the annotation of the author in Wisdom 12:1: “For your imperishable spirit is in everything”, here the author could be referring to the Hebraic or Greek connotation when he affirms that God’s immortal spirit is in all things. Therefore, the spirit here could be like in Greek terms, Sophia, that is the agent of the divine immanence or even scripturally it could be Ruah, that is the creative power of God.  However, in New Testament terms the conception of the Spirit is not predominantly universal and immanent. The Spirit therein does not just dwell in all things and all men by creation, but it is a gift to believers in Christ Jesus.

     Indeed, the presentation of God in the first reading finds its concrete expression in the passage of the Gospel. Jesus is the revelation of the true face of God. In the episode of the encounter with Zacchaeus He manifests the divine omnipotence expressed in mercy and pardon, God’s will and desire to save “what was lost”. In Jesus we discover in a transparent way, the characteristic traits of God’s face, as delineated in the book of Wisdom in the first reading: “You are merciful to all, because you are almighty, you overlook people’s sins, so that they can repent” (v.23) and again “Yes you love everything that exists, and nothing that you have made disgusts you, since, if you had hated something, you would not have made it” (v.24). He is indeed, a God that ‘can do all’, even changing and transforming the heart of man. It is indeed his desire for man to repent and live, “As I live declares the Lord Yahweh I do not take pleasure in the death of the wicked but in the conversion of the wicked who changes his ways and saves his life. Repent, turn back from your evil ways” (Ez. 33:11).

     The episode that St. Luke narrated in the passage of today’s Gospel (Lk.19:1-10) is one of the most interesting and fascinating episodes in the New Testament, or even in the whole Bible. The story revolves around the man, whose name is equally given in the passage: Zacchaeus. The name “Zacchaeus” in Hebrew means “the Pure One”, therefore before encountering Jesus, he was the Pure One only by name but not in deed. But after encountering Jesus he became the Pure One both by name and in deed. That encounter no doubt was a real independence for Zacchaeus. By profession Zacchaeus was a publican, worst still he is the head of publicans. They are considered as sinners for they increase the normal tax stipulated by the authorities. As such, he was rich and he enjoyed egoistically his money and this above all, attracted for him the antipathy of the people. Zacchaeus was small in stature to the extent that he was not able to see Jesus, when Jesus was passing the city of Jericho, because of the crowds. But deep in his heart, he desired to see Jesus. In other words, to see Jesus he had to run ahead to climb a sycamore tree, with the hope that Jesus will pass through that direction. And fortunately for him Jesus followed that direction, and when Jesus reached there, he looked up and saw Zacchaeus on the sycamore tree, and he called him by name: “Zacchaeus, come down. Hurry, because I am to stay at your house today” (v.5). Immediately, “he hurried down and welcomed him joyfully” (v.6). No doubt, because of the type of person that Zacchaeus was, the people were astonished that Jesus went to his house, “He has gone to stay at a sinner’s house” (v.7), they said.

     Be that as it may, during this encounter with Jesus a miracle occurred, that is, the complete turn around and change in the life of Zacchaeus, and deep from his heart he told Jesus: “Look, sir, I am going to give half of my property to the poor, and if I have cheated anybody I will pay him back four times the amount” (v.8). And on hearing this Jesus proclaimed redemption not only for Zacchaeus but for his household: “Today salvation has come to this house, because this man too is a son of Abraham” (v.9), he added: “for the Son of man has come to seek out and save what was lost” (v.10). Truly, no one is beyond redemption; this idea is very prominent in the Gospel of Luke. The proximity and encounter with Jesus transformed his heart and mind. Zacchaeus is the most classical example of one sought for by Jesus, called and saved by Him. He was lost for the sake of money and illegal gains.

     In the episode of Zacchaeus, the converted sinner, we see God’s love for all his creatures in action as refrained by the passage from the book of Wisdom. The Pharisees certainly looked down upon Zacchaeus and disregarded him, because he as a tax collector has compromised with money and power, as such, he was reprimanded as a sinner. But the Son of God (Jesus) instead went to see him in his house, he left the crowd of admirers who welcomed him in Jericho and went only to Zacchaeus; like the Good Shepherd who leaves the ninety-nine and goes in search of one sheep (cf. Lk. 15:4; Mt. 18:12). This gesture can only be explained by the great tenderness of God. This parable can be further interpreted in parallel with the episode of the Pharisee and the tax collector (cf. Lk. 18:9-14). God justified the repented tax collector in the temple and left the Pharisee to go back with his burden of sins. Similarly, Jesus brings salvation to the house of Zacchaeus and left outside those proud self-righteous men of Jericho.

     Be that as it may, the episode of Zacchaeus is to be read and reflected against the backdrop of the two preceding passages in the Gospel of Luke: the parable of the rich fool and that of the rich young man. The difference between Zacchaeus and the rich fool is that the later denied the poor even the crumbs of food that fell from his table; but Zacchaeus gave half of all his possessions. One uses his riches for himself and his rich friends alone, while the other uses his riches also for others. And against the backdrop of the rich young man, in the course of his discussion with Jesus, Jesus asked him to sell all he has and gave the money to poor, before he could follow him (cf. Lk. 18:18-27). The difference between him and Zacchaeus is that one was asked to give all to the poor, while Zacchaeus was saved and welcomed by Jesus, even given only half of his possessions to the poor. He was given the privilege of retaining half of his riches, therefore of still remaining rich. What could be the reason for this? This is to rectify a false impression that could emanate from other passages in the Gospel on riches. Jesus does not condemn riches, but condemns unfair and iniquitous use of riches. Indeed, there is salvation also for the rich. Little wonder, in the episode of the rich young man that refused to follow Jesus, because he was very rich, Jesus commented with some dints of disappointment thus: “Yes, it is easier for a camel to pass through the eyes of a needle than for someone rich to enter the kingdom of God” (Lk.18:25), and the disciples were troubled and they asked “In that case, who then can be saved?” (Lk. 18:26).  And Jesus replied them “Things that are impossible by human resources, are possible for God” (Lk.18:27). Zacchaeus is the proof of this, that God can accomplish the miracle of the conversion and salvation of the rich, without necessarily reducing him to the state of poverty. However, Zacchaeus was prevenient in his actions, because he did not wait to hear “Today salvation has come to this house”, before he declared to give half of his possession to the poor. His courageous decision preceded the salvific declaration of Jesus. Indeed, in Zacchaeus we see an authentic evangelical conversion, for he was converted both to God and to the brothers. In his gestures we see both conversion and repentance at work.

     As such, the episode of Zacchaeus clearly demonstrates that: ●what is impossible to man (in this case, detachment from riches) is possible with the grace of God. ●riches in themselves are not evil, but the way they are used or the manner they are acquired could be evil. ●whoever encounters Christ and welcomes Him truly has to restitute the ill-gotten gains; he has to learn how to share his riches with those who do not have. ●there is possibility of salvation also for the rich, but on the condition that he does not become a slave to his riches and that he uses them to help the poor, then they will not be obstacles for entrance into the kingdom of God.

     Drawing the issue further, when we look at ourselves on the mirror of God’s word and weigh ourselves on God’s spiritual scale we may discover that we are like Zacchaeus or that we often behave like him. Yet in our nothingness Jesus comes to save us. He calls us by name as he did to Zacchaeus. Jesus went to the house of Zacchaeus and proclaimed salvation, but Jesus comes to dwell in our heart in order to effect a profound transformation, so that we can pass from a life of sin to a life of grace. May his redeeming words resound and continue to re-echo in our hearts: “Today salvation has come to you”. Zacchaeus teaches us the necessary spiritual itinerary that each one of us has to accomplish in order to encounter Christ and remain one with Him: ●Zacchaeus “kept trying to see Jesus” (v.3), he desired profoundly to encounter Jesus, for this he ran ahead, climbed a tree and waited for him. ●And when Jesus called him, he hurriedly came down from the tree and “welcomed him joyfully” (v.6). ●But the most important thing is that he opened his heart and allowed himself to be inundated by grace and thus he repented! Therefore, we have to look for Jesus, desire to encounter him and grab every occasion and opportunity to encounter him. We need to be ever ready and disposed to answer him with joy when he calls us by name. And finally, we have to be ready to change our life upon encountering him and enter into his project of salvation.

     As such, being conscious of the demands of our Christian calling, we cannot but pray continually as St. Paul suggested in the second reading (2Ts. 1:11-2:2), “In view of this we also pray continually that our God will make you worthy of his call, and by his power fulfill all your desires for goodness, and complete all that you have been doing through faith; so that the name of our Lord Jesus Christ may be glorified in you and you in him” (vv.11-12).

     Behold, the readings of this Sunday serve as a reminder to us of the great tenderness of God towards all his creatures and the reality of the human fragility that is conquerable by divine grace. Of a truth, we all are like spiritual dwarfs. Our vision is confined to eyelevel. Like Zacchaeus, we cannot see over the heads of the crowd. We see the world around us and our own reflections like in shop windows. We must figuratively climb a tree to see Jesus. We must make a special effort. Unless we see Jesus we cannot discover God. God in his mercy and love is unpredictable, he works in different ways.  Truly, this episode serves as a source of hope for the rich and those attached to their wealth, that they too can be saved. It is not said that the only way to be saved is to “sell all you have and give to the poor” like in the time of the apostles (cf. Acts 4:34), but today Jesus gives a new indication, that is: divide and share! Lord Jesus, give us the grace to seek you and prompt our actions to what is commanded by God’s love, Amen!

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

Religion of Merit Vs Religion of Mercy!

 (Homily 30^th Sunday in Ordinary Time, Yr. C)

World Mission Sunday 2022

     Last Sunday in our reflection we considered prayer as the gym of the Christian soul and invariably today’s readings buttress the fact that in this spiritual gym there are two kinds of spiritual athletes: those that puff up and think that they can do everything with their muscle, and those that are simple and have a healthy spiritual self-esteem. In that bid, those who belong to the religion of merit and those who belong to the religion of mercy. Those who belong to the religion of merit are self-justified, they are proud, they have unhealthy high self-esteem and they feel they can obtain spiritual favors out of merit. Those of religion of mercy, instead are humble and simple, capable of entering into themselves (intusleggere) in order to make a healthy and balanced evaluation of themselves, for them another name of God and for God’s Love is Mercy, they trust in the mercy of God and not in their human merits. Those of the religion of merit are self-justified, while those of the religion of mercy are justified by God. The themes of justice and prayer recapitulate well the readings of this Sunday. Prayer is a place where pride is abandoned, hope is lifted and supplications are made. Indeed, “The nearer you go to God, the nearer God will come to you” (Jm. 4:8a). A humble and authentic prayer takes us closer to God. In the parable, both the Pharisee and the Publican prayed in the temple, but only the publican was justified by God. In the first reading, Sirach applies the divine justice to prayer and teaches that God, the just judge has no preference of persons, he listens to the prayer of the oppressed. Lastly, in the second reading, St. Paul in humility accepted his ordeal of faith, however, not trusting on his own strength but on divine grace: “From now on there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that Day”. Today we celebrate Mission Sunday. As a matter of fact, the Church is missionary in nature, and we the members too are missionaries, though in different categories and degrees, some participate in the mission by going, some by giving while others by praying. And the readings (Zech.8:20-23; Ps.19:2-3.4-5; Rm.10:9-18; Mk.16:15-20) proper to the Mission Sunday revolve around the beauty and the necessity of the missionary exploit, indeed “how beautiful are the feet of those who preach the good news” (Rm.10:15) and again “Go into the world and preach the gospel to the whole creation” (Mk.16:15).

     It is against this backdrop that the first reading (Sir. 35, 12-14.16-18) basically tells us that the humble man’s prayer pierces the cloud and will not stop until they reach the throne of God. (vv. 16-18). The passage reminds us that God has no favorites and that he hears the voice of the oppressed (vv.12-13). God is presented here as a just judge, that cannot be compromised like human judges, for this, he listens favorably to the prayers of the oppressed, the poor, the orphan and widows. However, prayer accompanied with good interior dispositions like humility fast-forwards our prayers to God’s thrown. No doubt, “the heartfelt prayer of someone upright works very powerfully” (Jm.5:16). There is efficacy in the prayer of a humble person. Indeed, humility accompanied with perseverance is the basic condition for every prayer. The Lord does not delay in answering the prayers of the weak, the oppressed and the humble. For this the word of God was addressed to Jeremiah thus: “Call to me and I will answer you” (Jer. 33:3). It is against this backdrop, that the Psalmist assures us that “the lowly one called and the Lord heard him” (Ps.34:6). Let us humble ourselves, accept our unworthiness and nothingness before God, so that all our prayers today will pierce the cloud and reach God’s thrown.

     The message of the Gospel passage (Lk. 18: 9-14) centers on the right attitude towards prayer and the theme of justification not by personal merit, but by faith in Jesus Christ (cf. Rm.8:33-37). At the beginning of the gospel Luke tells us that Jesus narrated the parable for “those who were convinced of their own righteousness and despised everyone else” (v.9), and this is the basic trait of those that belong to the religion of merit. Jesus narrated the story of two people that went up to the temple to pray: a Pharisee and a tax collector. The Pharisee sees himself as a man “separated” from others, he kept all the laws. The Jewish law prescribed fasting once a year (cf. Lev. 16:29), but he fasted twice a week. What a self-flattery! The meaning of this parable is that of the entire Gospel of St. Luke: Jesus is the revelation of God’s mercy. And man is liberated from sin through the gratuitous initiative of God’s mercy. The more we stoop low and become convinced of our misery and moral inconsistency, the more God in his merciful love forgives and raises us up.

     On entering the temple, the Pharisee as we are told “took up his position” maybe he sat down. Probably he did not assume the religious posture or position of a pious Jew. Then, he started his prayer: “O God I thank you because I am not like other men, impure and unjust…”. The Pharisee seemed to offer his prayers to God, but in reality he is self-centered, he repeated the word “I” many times. An authentic Prayer opens one in a relationship with the Other and with the others, but the prayer of the Pharisee opened and closed him up only to himself. This is real spiritual schizophrenia in action, he was disconnected with the Other and the others, he remained closed in his own world, where only him exists. This indeed, is religion of Merit. He reminds God what he has been doing for God, and not remembering what God has done and is doing for him. The Pharisee saw himself as a just man, who is at peace with God: he is presumptuous and proud. In this passage, Jesus condemns religious self-sufficiency. Humility is not weakness of character, rather strength of the will, such that one neither succumbs before the threats of the powerful nor the flattery of the wicked.

     On the other hand, we figure out the tax collector, who instead out of humility and a healthy sense of guilt “stood off at a distance and would not even raise his eyes to heaven but beat his breast and prayed, O God be merciful to me a sinner”. This is an attitude of those who belong to the religion of Mercy. Certainly, he remembered what God has done and is doing for him, he cannot but ask for Mercy. At the end, the situation reverses, for he went home forgiven, absolved, exalted, sanctified, but the Pharisee no! (v.14). Indeed, our sins distance us from God, little wonder he stood off at a distance to pray, a similar thing happened in Luke (5:8) at the episode of the encounter between Peter and Jesus. Even though, it is true that sin distances us from God, but humility and spiritual self-acceptance draw us closer to God. Little wonder, we are told that the tax collector went home justified. While the prayer of the Pharisee closed him up in his world, that of the tax collector opened him up to the Other and the others. Prayer indeed creates and nurtures friendship (with God and with others). The big difference between the prayer of the Pharisee and the tax collector is this, while the first composed his prayer based on what he does for God, the later inwardly prays for what God does and is capable of doing for him. And that is the major difference between the Religion of Merit and the Religion of Mercy. Really the tax collector went home justified not only because he was humble, but also because he opened up to the mysteries of God and to God Himself. He opened up to God’s mercy, which is “God’s weakness” and a manifestation of his omnipotence.

     In the Gospel the maxim of Jesus: “who exalts himself will be humbled, and who humbles himself will be exalted” is reported three good times in three different circumstances (two times in the Gospel of Luke and once in that of Mathew). From those three circumstances we have to deduce the three different aspects of humility and how they complement each other. ●In Luke (14:11) Jesus teaches humility in the sense of not aspiring for the positions of honor, not showing off, but rather to choose the last seat. ●Again, in Luke (18:14) Jesus teaches that humility also entails comporting oneself like the publican: recognizing oneself as a sinner and rely completely on God’s mercy; therefore, not doing like the Pharisee who presumed to just, he exalts himself and despises others, he failed to understand that salvation is a gratuitous gift of the Lord and not a reward as a result of one’s work. ●In Mathew (23:19) Jesus teaches that humility consists in avoiding the ostentation of oneself (self-display), the desire of being admired and revered, the ambition for honorific titles, instead great is the one who serves the brothers: “just as the Son of man came not to be served but to serve, and to give his life as a ransom for many” (Mt. 20:28). Jesus is the divine model and archetype of humility, because in the mystery of his incarnation, passion and death, he offers us a maximum expression of true humility. For this, St. Paul invites us to imitate him, who humbled himself to the point of death (cf. Ph. 2:3-11).

     How many times have we Christians fallen into the same ditch of the Pharisee, the tendency of religious self-sufficiency? Many a times we indulge in the erroneous mentality of thinking that we secure our salvation by our mere actions alone or by our religious practices. This is tendency of justification by self and not by grace. An authentic Christian feels like “a publican”, a sinner, one saved by the divine mercy and continuously in need of his help. One who does not think that he is better than others, rather one who believes and trusts in the goodness and infinite mercy of God, one who tries to do the will of God, but however, knows that he can do nothing without the grace of God. The publican prayed and cried to God: “Kyrie eleison” and he was accepted by God, because he threw himself on God’s mercy. Come to think of it, let us reason together with St. Paul: “what made you so important? What have you got that was not given to you? And if it is given to you, why are you boasting as though it were your own”, (1Cor. 4:7). Remember always: “everyone who raises himself up will be humbled, and the one who humbles himself will be raised up” (Lk. 14:11; 18:14); indeed, “The Lord opposes the proud, but gives grace to the humble” (Jm. 4:6).

     Drawing the issue further, the parable shows us the right attitude to adopt towards prayer; it gives us a useful indication on how to pray well. As emanating from the parable, a Christian prayer should not be like the one of the Pharisee, a sort of self-exultation with the consequent disregard for others; instead, it has to be like the one of the publican, it has to be a true and interior witness of humility. A Christian in the liturgical assembly has to rediscover the authentic esteem of others and a healthy self-concept. As scripture tells us, “All things are open and laid bare to the eyes of the One to whom one day we must give an account of ourselves” (Heb. 4:13). So we cannot deceive God or bemuse Him with our outward religiosity.

     In the second reading (2Tm.4:6-8.16-18) Paul expresses his lowliness before God, who he believes will reward him for his spiritual sojourn. At the moment Paul foresaw what awaits him that is why he says that he is being poured out as a libation (v.6), by this he was intending to say that his life will end up in martyrdom. He anticipated death for himself, because there is no hope of release like in his former imprisonment. St. Paul recounted his ordeal of being left alone, all deserted him, the roman Christians deserted him, however he affirmed: “But the Lord stood by me and gave me power, so that through me the message might be fully proclaimed for all the gentiles to hear, and so I was saved from the lion’s mouth” (v.17). Despite his impending trial Paul was full of confidence: “Henceforth there is laid up for me the crown of righteousness” (v.8). Similarly, St. Paul lived the attitude of the tax collector, he was real before God.

     There is indeed something impressing in the liturgical tests of today, because while talking about the attitude of God towards the one who prays, emphasis is laid on God as a Judge. It does not exclude the fact that God is a Father, but a Father who does justice. He does justice to the one who prays with suitable attitude, like the publican, and he justifies him; and equally he does justice to the one who prays with improper attitude, like the Pharisee, who goes out from the temple without God’s forgiveness, for he was not in need of it. God is a judge who does not make preferences of persons, for this he listens with particular attention to the prayers of the oppressed. The prayer of the oppressed pierces the clouds till it reaches the abode of God. God judges the one who prays according to the divine parameter, and not according to the parameters of the one who prays. For this, the crown that Paul was expecting is not the fruit of his person merit, rather as a sign of God’s justice before him and all those who are his imitators in the service of the Gospel. I cannot but conclude my reflection this Sunday with the traditional prayer that goes thus: Jesus meek and humble of heart, make our hearts like unto yours. Truly, the goal and desire of our sojourn as Christians is to be more like Jesus and less of us.

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

 

Prayer: The Gym of a Christian Soul!

 (Homily 29^th Sunday in Ordinary Time, Yr. C)

     In virtually all the religions prayer is a fundamental expression and characteristic of one’s faith. More importantly, in the Christian religion, prayer acquires an extraordinary importance. The Liturgy of the Word today places the theme of prayer at the heart of our reflections. Prayer is that necessary and constant element in our religious experience that nourishes and enlivens our spiritual life and our life in its entirety. Jesus gave us a wonderful example on prayer, for he was seen many times in a constant attitude of prayer especially in important and decisive moments of his life and mission (cf. Lk. 3:21; 6:12-13; 9:18.28-29; 23:24.46), Jesus equally taught his disciples how to pray (cf. Mt. 6:5-8; 7:7; Lk. 11:1-4; Mk. 11:22-24). We really need to emphasize on the importance of prayer and the need for its constancy too, especially in our world today where men and women are caught up in the dangling position of two extremes, at one side we see the presumptuous attitude of believing that they can obtain whatever they want by their capacity and power alone, and at the other side, we see the tendency of those who pray and shout as if God is a manipulative tool in their hands. Today we live in a world where men and women have become more frenetic than ever, they are obsessive and compulsive in their behavior, busy many a times doing nothing. Thus, in this situation it is difficult to find a minimum space and time for prayer and a colloquium with God. And again, we live in a noisy society where it is not very easy to find the decorum and the suitable and enabling environment needed for prayer.

     In the world of faith, everything is a gift. As gift we do not have right to anything, but we have to ask for it humbly in prayer. For that, Jesus in the Parable today reminds us of the need to pray without ceasing, exemplified by the widow who never gave up in disturbing the Judge until she obtains justice. In the first reading, Moses on his part, accompanied by Aaron and Hur never ceased during the day in raising their hands and heart to Yahweh, until the Israelites overcome the Amalekites. St. Paul in the second reading reminds us of the importance of God’s word in order to perform good works, prayer inclusive. Prayer more than the sword, obtains victory.         

      The first reading (Ex.17:8-13) presents the fascinating story of the Amalekites and the people of Israel. On the Israelites mission towards the Promised Land, they were to pass through Amalek, and the Amalekites stood on their way and waged war against them. As war ensued between the Israelites and the Amalekites, Moses ordered Joshua to attack them, while he went to the mountain with Aaron and Hur to pray for God’s help. While Moses was praying with his hands raised up, Joshua will be winning, but as soon as he lowers his arms for weakness, the Amalekites will gain upper hand. Then the nagging question that was coming up in their minds: How can the hand of Moses be constantly kept raised in prayer? Aaron and Hur found a solution, they put a stone under Moses and made him sat on it, while the two of them (left and right) supported his arms, and this effort and gesture assured victory for them. Symbolically, the raising of hands points to God, and it is a cultic gesture of invocation for divine assistance. And the gesture of the raised hands that have to be supported constantly brings to light the values of constancy and perseverance in Prayer. In our many trials, how many times, do we raise our hands towards heaven, to call on God with confidence and trust? Truly, to say it with the psalmist, “Our help comes from the Lord, who made heaven and earth” (Ps.121:2).

     Today’s Gospel (Lk. 18:1-8) throws more light on the first reading, on the need of persistency and insistency in prayer. In the bid, to answer the people’s plea on injustice and existential problems, Jesus came up with the Parable of the poor widow who could not obtain justice from a wicked judge. This parable, more than anything else is a parable on Prayer, because Jesus’ intention for narrating it as St. Luke tells us is “to the effect that they ought always to pray and not to lose heart” (Lk. 18:1). The prayer that is the subject of today's gospel is the prayer of petition. It is a very important form of prayer, of course, but it is not the most important. Prayer of praise is the highest form of prayer.

     The Judge as presented by St. Luke neither fears God nor respects man, little wonder, at first he was indifferent to the pleas of the poor widow, but upon her insistence and persistence he was compelled to give her justice. Not because he was moved with sympathy or empathy, but because he wants his peace, he does not want to be disturbed by the widow. The judge decided to do justice to the widow, in order that she bothers him no more. The insistence of the widow overcame the resistance of the Judge. It is worthy to note, that this parable in no way presents God as the wicked Judge, rather it portrays the existential context of the Jews at that time. However, Jesus seized the occasion to educate his followers on how and what to pray. As a matter of act, a beautiful prophetic image of perseverant and persistent prayer is Jesus Christ, whose prayer continued even when his soul was sorrowful unto death.

     Again, sometimes we may experience what the poor widow in today’s gospel experienced, little wonder, St. Luke symbolically did not mention the precise location of the episode, he says: “in a certain town” (v.2). Sometimes it may come in form of injustice meted out to us, suffering and hardship inflicted on us by others. But Jesus, tells us today, in such situations and occasions we should make our voices heard, we should never give up. On the other hand, this parable teaches us that God is not controlled by human needs. He intervenes at the appointed time. Ours is to pray! Nevertheless, Jesus does not hesitate in calling back our attention on the necessity of prayer, and its constancy. Indeed, perseverance in prayer is a sign and a proof of trust and abandonment in God. In fact, in Jesus’ parlance, it is not just necessary to pray, but to pray always. The important thing about praying is perseverance and persistence, little wonder, St. Paul urges the Ephesians: “In all your prayer and entreaty keep praying in the Spirit on every possible occasion. Never get tired of staying awake to pray for all God’s holy people” (Eph. 6:18). A Christian has to cultivate the attitude of prayer, for we learn how to pray by praying, and the more we pray, the more it becomes easy to pray. They more we stoop and kneel before God in prayer, the more he raises us and we stand tall and great before our challenges and challengers.

     Dearly beloved, the prayer we are talking about here, is not the casual vocal prayer, is not that hysterical dramatization we often see today, is not a stage show, rather the Prayer that Jesus is talking about is that, made with the mind and the heart. Without mincing words, prayer more than its common understanding as an interaction with God, has to be a spiritual attitude before God. It should originate from the heart, St. Luigi Guanella captured it well, when he opined that “prayer is the thing of the Heart”, and it is indeed. Prayer is not a monologue, of someone shouting to a “deaf god”, rather it is a dialogue, (of one speaking and listening to a Friend and a Father) but it entails an attitude of listening, paying attention to what God has to tell me. It is the humble attitude of a mental and internal disposition of oneself to God, and it entails emptying oneself in order to be refilled by Him. Usually, each time I pray well I feel something great in me. Prayer indeed, is the gym of the Christian soul. Prayer also goes with corresponding actions. Little wonder, St. Benedict used “ora et labora” as his motto. My prayer and spiritual life should not be disconnected with my real life or actions. Rather my prayer should push me into action. Else, there is a danger of suffering spiritual schizophrenia.

     We cannot but enter into constant contact with God, our Supreme Being; in fact any contingent being that wants to survive needs this contact with the Necessary Being. We are creatures and as such, we are dependent on God, we need His help in order to continue to exist. Prayer may be described as a concentration on who God is and who we are in relationship to God. Indeed, St. Paul captured this well when in the Acts of the Apostles he affirmed vigorously that “in Him we live, in Him we move, in Him we have our being” (Acts 17:28). In the Gospel of St. John Jesus says: “cut off from me you can do nothing” (Jn. 15:5). Once again, we need to pray as children of God for in the words of Jesus: “nothing is impossible to God” (Lk. 1:37).

     In the second reading (2Tm. 3:14-4:2) St. Paul assured Timothy that “all scripture is inspired by God and useful for refuting error, for guiding people’s lives and teaching them to be upright” (2Tm. 3:16). Be that as it may, the Sacred Scripture nourishes our prayer; it forms us to the spirit of prayer and inspires to say better prayers. On the other hand, even though we have affirmed vigorously that prayer is necessary, it behooves us also to opine that prayer is not all, because it is necessary to incarnate our prayer into action, just as in the motto of St. Benedict: “Ora et labora”. For every Christian by virtue of his baptism and his belonging to the church, is called to participate in the mission of spreading of the message of salvation, in word and in deed. Therefore, every Christian has to appropriate the following words of St. Paul to Timothy: “Before God and before Christ Jesus who is to be judge of the living and the dead, I charge you, in the name of his appearing and his Kingdom: proclaim the message and, welcome or unwelcome, insist on it. Refute falsehood, correct error, give encouragement-but do all with patience and with care to instruct” (2Tm. 4:1-2). St. Paul’s invitation of Timothy to dedicate himself to the teaching of the Word is at the heart of the Church’s missionary experience.        

     Brethren, let us pray earnestly for our missionaries that just like the voice and sound of the apostles and disciples of Jesus that “their sound goes forth through all the earth. Their message to the utmost bounds of the world” (Ps.19:4). It is by means of that, that we may be able to respond positively to the question of Jesus in the Gospel: “when the Son of man comes, will he find faith on earth” (Lk.18:8). Therefore, we pray for us and for the active missionaries, may God give us the grace to rediscover the place of Prayer and the Word of God in our various missions. Jesus is calling us today to go back to the gym where we exercise our souls for Eternal fitness: Prayer. Above all, let us keep our faith and mission alive through prayer. May God bless our true and authentic missionaries. Happy Mission Sunday Friends!

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

 

 

The Power of Thank You!

(Homily 28^th Sunday in Ordinary Time, Yr. C)

     At the heart of today’s message is the theme of gratitude or thanksgiving. Gratitude is disarming; it paves way for favors and benevolence. On the other hand, as Shakespeare wrote in his play King Lear, “How sharper than a serpent's tooth it is to have a thankless child”. Truly, nothing is quite so hurtful as to be consistently taken for granted, without ever a word of thanks or praise. In fact, the Gospel passage gives us a glimpse into the heart of Jesus, when he receives or does not receive gratitude. Indeed, one of the most satisfying feelings is to receive a sincere “Thank you” for a service rendered and appreciated. It was because of ‘thank you’ that Naaman went back to Elisah, because of ‘thank you’ the Samaritan leper went back to Jesus, and equally because of gratitude St. Paul remained in chains for fidelity and appreciation of what Jesus has done in his life. Alongside the theme of gratitude is that of the obedience of faith, which helps us to reflect on the readings of this Sunday by considering them together in order to be aware of certain significant facts. The ten lepers in the Gospel passage in obedience trusted the words of Jesus and they embarked on a journey to present themselves to the priests, in order that the later, will certify that they have been made clean. Again, in the first reading Naaman the Syrian after much hesitation obeyed the words of Elisha, by the help of his servant, immersing himself seven times in the River Jordan, and thus he was made clean. It is on account of obedience of faith that St. Paul ended in chains and had to suffer greatly for his faith and trust in God, for the encounter with Jesus on his way to Damascus healed him of spiritual blindness and hatred towards Christians, little wonder, he succumbed to the obedience of faith even to the extent of suffering harshly. Truly, Jesus is the great Physician of both body and soul.

     In the first reading (2Kgs. 5:14-17) we see the figure of a certain Naaman, an “army commander to the King of Aram” (2Kgs. 5:1). Naaman was infected with leprosy on the body and his soul was unclean for he worshipped in the temple of Rimon (2Kgs.5:18) a pagan god. He was told to go and wash at River Jordan seven times in order for him to be cleansed. At first he refused, and later agreed upon the insistence of his servant, he agreed and bathed seven times in the River Jordan and was healed. Afterwards, he went back to thank Elisha with a present, but Elisha refused, because is God that healed him, his healing came forth as a handiwork of God. As Naaman experienced and confirmed his total cleansing and healing, he made his profession of faith thus: “Now I know there is no God anywhere on earth except in Israel” (v.15). Indeed, Naaman experienced double-healing, for he was cured of the physical (leprosy) and spiritual (uncleanliness) ailments.

       Extrapolating from the above scenario, it is important to trust the ministers of God, His authentic ministers and messengers. In the first reading when Naaman the leper learnt from Prophet Elisha that he has to go to the river Jordan to wash himself seven times in order to be healed, he rebelled and protested: “Here was I, thinking he would be sure to come out to me, and stand there, and call on the name of Yahweh his God, and wave his hand over the spot and cure the part that was diseased. Surely, Abana and Parpar, the rivers of Damascus, are better than any water in Israel? Could I not bathe in them and become clean? And he turned round and went off in a rage” (2Kg. 5:11-12). But he would later follow the counsel of the prophet and he will be healed. When the ministers and messengers of God speak in the name of God, they are to be trusted and listened to. In the words of Jesus: “As the Father sent me, so am I sending you” (Jn. 20:21) and again “Anyone who listens to you listens to me, anyone who rejects you rejects me, and those who reject me reject the one who sent me” (Lk. 10:16).

 

     The two episodes of the Word of God this Sunday especially in the first reading and the Gospel, presents a sort of affinity and evident points of convergence between them. In fact, the passage from the 2 kings can be considered as a kind of prelude or prophetic anticipation of the narrative in the Gospel passage by St. Luke. They two episodes present two cases of healing, one by immersion in the River, through the instrumentality of Prophet Elisha, and the other by the words of Jesus, the New Priest of the New Covenant.

     The Gospel periscope (Lk. 17:11-19) narrates the episode and encounter of Jesus and the ten lepers. Situating us into the historical context of that time, leprosy then was a symbol of divine punishment for one’s sin. It was regarded equally as a contagious disease. Little wonder, the person infected with it is ostracized. And to cure it, requires divine intervention or even a miracle that is why a person cured from leprosy has to show himself to the priest, so that according to the custom, the priest will certify truly that he has been made whole, and thus can be welcomed back to the community. For the fact that lepers are isolated from the rest of the people, the ten lepers maintained some distance from Jesus as they made their request, our evangelist says: “They stood some way off” (v.12b). On encountering Jesus, the ten lepers were imploring him to help them from afar, because according to the prescription of the Law: “Anyone with a contagious skin-disease will wear torn clothing and disordered hair, and will cover the upper lip and shout, “Unclean, unclean”. As long as the disease lasts, such a person will be unclean and, being unclean, will live alone and live outside the camp” (Lev. 13:45-46). But Jesus did not run away and treat them that way, when he encountered them. They called Jesus and pleaded him: “Jesus! Master! Take pity on us” (v.13). And when Jesus said to them, “Go and show yourselves to the priests” (v.14a), as the custom demands. And immediately without ifs and buts, they set out to go to the priest, and instantly the miracle of healing and cleansing took place: “Now as they were going away they were cleansed” (v.14b). Just at the words and invitation of Jesus, they were healed. There is power indeed in the words of Jesus, “he sent forth his word and cured them, and rescued their life from the abyss” (Ps. 107:20).   

      Jesus told the ten lepers to go and present themselves to the priests, but it is important to know that only cured lepers can present themselves to the priests, so that they can certify the healing. For as stipulated: “This is the law to be applied on the day of the purification of someone who has suffered from a contagious skin-disease. Such a person will be taken to the priest, and the priest will go outside the camp. If he finds on examination that the person has recovered from the disease, he will order the following to be brought for purification…” (Lev. 14:2-4). So, one may well presume that Jesus’ invitation to them to go and present themselves to the priests when they have not been healed, sounds like a joke. Instead they trusted in the words of Jesus and on their way they discovered that they have been healed. This is what it means to believe in Jesus and his words: to trust in him completely, to accept his words without hesitation and to put it into practice without looking for excuses, even when he asks us to do something that contradicts the human logic and understanding. It was similar to the episode where Jesus told Peter to throw the net, and Peter said: “Master, we worked hard all night long and caught nothing, but if you say so, I will pay out the nets” (Lk. 5:5).

     Behold, the second part of the story is quite interesting, encouraging and discouraging at the same time. For while they were on their way to the priests, “Finding himself cured, one of them turned back praising God at the top of his voice and threw himself prostrate at the feet of Jesus and thanked him. The man was a Samaritan” (vv.15-16). Indeed, Jesus wondered why only one came back to say thank you, and he said to him: “It seems that no one has come back to give praise to God, except this foreigner. And he said to the man, ‘Stand up and go on your way. Your faith has saved you” (vv.18-19), for his healing was not only physical but also spiritual. Little wonder, Jesus alludes to his faith. His healing was indeed, an integral healing. The emphasis on the fact that this man was a Samaritan reveals that God’s salvation is for all, it is no birthright of any people. As a matter of fact, at first, the situation and ailment of the ten lepers led them to Jesus, but it was faith that led the Samaritan back to Jesus to thank him. For he (the Samaritan) recognized in Jesus the Priest, for this, he out of faith went back to him. Instead of going back to the Old Priests for certification, he comes to the New Priest (Jesus) to say thank you and Jesus certified him. Truly, Jesus manifested that he is the New Priest of the New Covenant: “Stand up and go on your way. Your faith has saved you”. Child of God, when you are battered and embittered by the trials and difficulties of this life, to whom do you go? The ten lepers went to Jesus. And one of them still returned to him to thank him, when we receive favor, blessings and healing from God, do we remember to show gratitude? Indeed, the Samaritan teaches us to go to the New Way, and not the old way as did the other nine lepers.

     The episodes of the first reading and the Gospel propel us to make a two-fold consideration: ●First, God in his actions towards men and woman is absolutely free, and as such, cannot be conditioned by anyone, neither can He be confined within any ethnic, religious and political barrier nor can He be manipulated by human presumptions. In the two episodes the two persons that were made whole, one was a pagan and the other a stranger, that is, two individuals outside the Jewish religious circle, those considered to be excluded from God’s Kingdom. And in fact, Jesus made reference to this episode when his kinsmen were indulging him to do miracles for them as he has done in other places, “And in the prophet Elisha’s time there were many suffering from virulent skin-diseases in Israel, but none of these was cured – only Naaman the Syrian” (Lk. 4:27). No one indeed, has the monopoly of God’s benevolence.

●Second, is the obligation of gratitude towards God. We need to learn how to recognize the benefits and blessings of the Lord in our lives, and as such, we cannot but praise and thank Him. Conscious of this, St. Paul admonished: “I urged then, first of all that petitions, prayers, intercessions and thanksgiving should be offered for everyone” (1Tm. 2:1), elsewhere he insistently urged the Christian communities to be “overflowing with thanksgiving” (Col. 2:7). Thus, we need to cultivate the attitude of thanking and praising the Lord for the benefits and favors he continues to bestow on us. How often do we find time and consider it necessary during our moments of prayer to thank the Lord for his benevolence. We need to cultivate more the attitude of gratitude and do less of spiritual begging: ‘Lord give me this, give me that. Do this for me, do that for me’. In the first reading, Naaman recognized God’s intervention in his healing and as a sign of gratitude and thanksgiving he made a commitment to worship only the God of Israel, the True God and no more the false gods. Amongst the ten lepers healed by Jesus in the Gospel only one came back to thank and praise him, and as a result, more than the health of the body, he equally received salvation of his soul. But Jesus must have felt bad: “Were not all ten made clean? The other nine, where are they? (v.17).

     In the second reading (2Tm. 2:8-13) St. Paul was writing to his friend Timothy, he (Paul) was in prison and in chains. He was treated as a miscreant because of his preaching, but he writes: “It is on account of this that I have to put up with suffering, even to being chained like a criminal. But God’s message cannot be chained” (v. 9). On the example of Paul we have to be disposed to suffer for the love of Christ and his Gospel, “So I persevere for the sake of those who are chosen, so that they, too, may obtain the salvation that is in Christ Jesus with eternal glory” (v.10). St. Paul invites us to be ready to suffer all sorts of things, ranging from incomprehension, derision, blasphemy, marginalization and persecution, in as much as we bring someone to salvation in Christ. Let us implore the Lord to give us a generous courage and holy audacity, for as St. Paul assured us: “If we have died with him, then we shall live with him. If we persevere, then we shall reign with him” (vv.11-12). This attitude of Paul toward suffering could equally be seen as a way of showing gratitude to God for rescuing him from darkness, for healing him from his own “leprosy”. With that conviction, St. Paul maintained that God’s message cannot be chained; it has to be proclaimed to Jews and Gentiles as well. He reaffirms the universality of God’s salvation.

     Above all, this attitude of gratitude and incessant prayer of thanksgiving should not remain only at the level of verbal expressions and sentiments, but they have to be incarnated in action, especially in the joyful proclamation of our faith in the risen Christ. Naaman proclaimed his unalloyed loyalty to the God of Israel, the Samaritan leper came to thank Jesus because he recognized in Him the New Priest of the New Covenant and St. Paul as well exhorts us that the best way of praising and thanking God is to accept suffering and persevere for the sake of obtaining the salvation that is in Christ Jesus. Beloved in Christ, let us enroll ourselves into this attitude of gratitude and grateful witnessing, as we make effort to become the “mouthpiece” of the Word and heralds of God’s design of love. Lord Jesus help me never to fail to recognize your loving kindness and blessings. Help me to count my blessings with a grateful heart, Amen. Happy Sunday To You All!

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