(Homily for the 5th Sunday of Easter Year A)
The readings of this Sunday took
cognizance of the different facets of the human existential and spiritual
journey, and thus draw our attention to what could happen on the journey and
how and who we are expected to be in view of our destination in the Father’s
house. In that bid, the readings help us to
focalize and reflect on three notable characteristics of the Church desired by
Jesus: ●In the Gospel the Church is presented as a people of God journeying towards the promised land and in this
journey Jesus is the Way, our Life and our Truth. ●The first reading presents
her as a ministerial community called
to serve. Therefore, here the Way to our destination is through the humble
service to our brothers and sisters. ● In the second reading the Church is
presented as a Priestly people. We
are priestly people in as much as we do as St. Peter advises: “set yourselves
close to Him”, in order to be living stones we need to be connected to the main
living stone rejected by men but chosen by God. That living Corner stone is
Jesus, the Way. Therefore, it is by
getting close to Jesus and following Him that we will become living stones here
and hereafter.
The Gospel passage
(Jn. 14:1-12) begins with the
consoling invitation of Jesus “Let not your hearts be troubled. You believe in God,
believe also in me” (v.1). Jesus consoles his disciples in the context
of the last supper and instilled hope in them. But we can only understand
deeply the consoling words of Jesus, when we go back to the preceding chapter,
and in the last verse, where Jesus told Peter: “In all truth I tell you, before
the cock crows you will have disowned me three times” (Jn. 13:38). This no doubt instilled fear and worry in the apostles.
But Jesus immediately intervened in
order to reawaken their hope. The words of Jesus propelled Thomas to ask:
“Lord, we do not know where you are going; how can we know the way” (v.5). Indeed, the question of Thomas led to the Christological affirmation and the
self-revelation of Jesus: “I am the way, and the truth, and the life; no one
comes to the Father, but by me” (v.6).
Again, upon hearing Jesus talk about the intimate rapport existent between him
and the Father, Philip joined in the discussion and made a thought provoking
request from Jesus: “Lord, show us the Father, and we shall be satisfied” (v.8). Therefore, the passage of the Gospel
could be divided into two: first, the consoling words of Jesus that were succeeded
with the question of Thomas. Second, the thought provoking request of Philip
that led to the wonderful explanation of Jesus on the compenetrating
relationship that exists between the Father and the Son, and by extension also
to the believers and followers of Christ. In
the two interventions of his disciples, Jesus revealed himself as the Answer to
man’s deepest longing, worry and questioning.
In the
first encounter between Jesus and Thomas, we see Thomas curiously asking Jesus
for the way that leads to the human-eternal destination, without knowing that standing right before him, is the Way, Jesus.
It does appear Thomas did not pay much attention to the initial words of Jesus:
“Let not your hearts be troubled, believe in God, believe also in me” (v.1), invariably telling them that it
is by believing in God and in him that you can overcome all fears and troubles.
Faith in the Father and in Him dispels
all fear and worries. However, Jesus went further to buttress to the
apostles why they should believe in the Father and in Him, because: “In my
Father’s house there are many mansions” (v.2).
In the house of my Father there is space for all. The house of the Father is
Heaven. And as the CCC teaches us,
“Through his death and resurrection, Jesus Christ has opened heaven for us” (1026). Here the usage of the image of
the “house” to describe heaven is an indication that heaven is to be understood
through the image of a family, intimacy with God and atmosphere of love. Heaven is a definitive encounter with God
the Father, with Jesus Christ our Redeemer, with the Holy Spirit our
Sanctifier, and also encounter of all the brothers redeemed by the blood of
Christ, in fraternity and communion. But here on earth the house of God is
the Church. Jesus further assured his disciples that after preparing a place
for them, he will come to take them (v.3).
Then Thomas spoke up, typical of him who doubts
and want to comprehend things in details, “Lord, we do not know where you are
going; how can we know the way?” (v.5).
And in response Jesus made one of the greatest revelations of himself: I am
the Way, I am the Truth and Life. Yes Jesus is the Answer!
Indeed, we
may well affirm that the question of Thomas prompted Jesus to reveal the
essential aspects of his Person and Mission. The Gospel of John is replete with
many self-revelatory statements of Jesus, and in this passage we see one of
them: “I am the way, the truth, and the life.” Jesus is the way to the Father,
the Truth of the Father and the source of life. Jesus does not only say that He
is the Truth and the Life, but also the Way, that leads to them (Truth and
Life) (Jn. 14:6). Truth and Life are
the greatest aspirations of the human heart. And Jesus came to give these in
abundance. However, what is the essence
of knowing the truth and the life without the possibility of attaining to them?
Indeed, the Master taught his disciples also the way that leads to Truth and
Life: to the Truth of Life. Jesus
identified these with his person: “I am the Truth, and the Life”, also the “Way”.
It is not an anonymous or impersonal
itinerary or path. Is Himself: “I am the Way”. Little wonder, at the beginning
and at the basis of his teachings, Jesus says “Come follow me” (Mt. 4:19; 19:20), for He is the Way
and He teaches his disciples the way to the Way (seguela).
At the
school of Truth and Life of the Gospel (the
Sequela),
one cannot be a passive and inert disciple. One is a disciple in the measure he
walks and embarks on the journey,
following the Way, on the footsteps of the One who knows well the road and who
is at the same time the Way. He leads us to the truth about God, about ourselves
and about our eternal destiny. Here, we
are not talking about contingent and partial truths, rather it is the Truth of
Life, of the Life which we are, which we want to be, of Life in fulness (Jn.
10:10) and of eternal life. Here, a disciple is not a spectator of this
Truth, nor an observer. Instead, he is involved and implicated. It is an experiential and participative
Truth, “Come and See” (Jn. 1:39.46).
This is the cognitive logic of the
Gospel. If you do not come, you cannot see and you cannot follow! Jesus is
the Master, not of abstract and notional teachings, but through his Person and
his witnesses to Truth and Life. Little wonder, while speaking about
discipleship and the seguela, Jesus uses the imagery of
the Shepherd, that knows the way. In all, when
Jesus tells us that he is the “Way”, he reveals himself not only as the Master
of Truth and Life, but at the same time the “itinerary” that leads to them.
Jesus is not just the way, but the only way. Truth and Life explain better how
Jesus is the Way. He is the True Way
that leads to Life.
Similarly,
in the second part of the Gospel we see the encounter or rather discussion
between Jesus and Philip. Upon hearing Jesus speak repeatedly about this
intimate rapport and mutual knowledge that exist between Him and the Father,
Philip spoke up: “Lord, show us the Father and then we shall be satisfied” (Jn. 14:8). The demand of Philip is a sincere quest, that however, reveals their
level and the extent he has gone in the sequela
Christi. It was indeed a perturbing request for Jesus. No wonder, he responded
to Philip thus: “Have I been with you all this time, Philip, and you still do
not know me? Anyone who has seen me has seen the Father” (v.9). And in verse 10,
he turned to Philip and asked “Do you not believe that I am in the Father and
the Father is in me?.” This reveals the
intimate relation co-existing between the Father and the Son; he is
consubstantial with the Father. However, in the same passage he reaffirmed
the distinction existing between them: “No man comes to the Father but by me” (v.6). Elsewhere he says: “The Father
and I are one” (Jn 10:30). To the
request of Philip “let us see the Father and we shall be satisficed”, Jesus helped him and us to understand that
he is the visible image of the Father.
The question of Philip reveals the contrast
in the image of Jesus he has formed in his mind and the true image of God that
Jesus reveals. Philip was desiring a tangible, direct and immediate vision
of the Father (maybe a theophany). But Jesus reminded him the length of time he
has spent with him, “you have been ..” Indeed the intervention of Philip is
preoccupying, because after the time he has spent with Jesus, yet he seems not
to have understood Him. However, the
experience of Philip is repeated in so many ways by us, the present
disciples of Jesus. Therefore, Jesus continues to ask even today: “Have I been
with you all this time and you still do not know me?” “Have I been with you all
this time in the Mass, in the Sacraments and the Word of God and you still do
not know?” Jesus’ questions can continue
on and on! On the other hand, the experience of Philip is not far fetched
from our own experiences today, because many
a times we think that we are close to Jesus when in reality we are far from Him.
Behold, our consolation is that our
journey towards the full maturity in Christ is marked by the conversion from
the image of God we have formed in our minds and according to our mental
schemes to the true image of God revealed by Jesus Christ.
The request
of Philip made Jesus to disclose the density of the rapport that exists between
Him and the Father, “I am in the Father and the Father is in me”, this indeed
describes their unity. In the Trinity,
there is a compenetration of being. The Father is in the Son, and the Son
is in the Father, and the Holy Spirit is the bond of this agapeic union. This indeed is a subsistent relation, for
no one loses himself in this unity. One is in the Other, yet remaining Himself.
Thus, Jesus was right! The knowledge of Jesus is the knowledge of the Father.
We too are called to participate in this union. He assured us that if we
believe and remain connected to Him, we will do greater works.
In the
first reading (Acts 6:1-7) the real
concern of the apostles in the Christian community was the prevention of a
split between the Greek and Aramaic speaking Christians (Hellenists and
Hebrews). This was the first Christian community, that was a model, but they
had their own problems too. However,
they resolved it peaceful without fear or favor. I think this is one of the
major messages that we can go home with today: misunderstandings are bound to
come even in the church, but what matters is if and how they are resolved. It
was as a result of the increase in the number of Christians and also because of
the division existing between the Hebrews (Jews that lived in Palestine) and
the Hellenists (Jews that lived abroad) that made it to be difficult for them
to respond adequately to the needs of the poor especially widows. As a result,
seven men were chosen (deacons) and presented to the apostles, they led hands
on them. Here, they empowered the Christian community to choose and there was
no rigging. They were able to resolve
the conflicts because they understood that their destiny is beyond their
togetherness, they are on a journey, homo
viator!
The second
reading (1Pt. 2:4-9) reflects on the
dignity and condition of the baptized. And as such considers us as “living
stones”, that form new community, a “spiritual edifice”, founded on Christ the
Corner stone, rejected by men, but chosen and precious to God. “Behold, I am
laying a stone in Zion, a corner stone, chosen and precious, and whoever
believes in it shall not be put to shame” (1Pt.
2:6). He is indeed our Ebenezer, our Stone of help (1Sam.7:12). Peter describes also the duty that emanates from this
dignity “to offer spiritual sacrifices acceptable to God, through Jesus
Christ”, and to “proclaim the wonderful
works of God”. The title that Peter attributes to the Christian community
and all the baptized: “royal dignity, holy priesthood, and chosen race”, are
titles that reveal to man his participation in the priestly dignity and
prophetic mission of Christ. With the exodus the
Jewish people became a priestly people (Ex.
19:6), but now with the Resurrection of Christ, the believers in Him are
the new priestly and prophetic people. We are called to declare the goodness of the God that
has called us from darkness into his wonderful light. We need the living Corner stone in our journey for he is the Way, if we
do not obey his words we will stumble and fall (v.8).
Above all,
at the end of our reflection I can not but conclude with the words of Jesus at
the beginning of today’s Gospel, for which other words are more beautiful, more
consoling, more therapeutic, more healing and more powerful than the words of
Jesus: “Do not let your hearts be troubled. You have faith in God; have faith
also in me” (Jn.14:1). May we have
our gaze fixed upon him and keep on renewing our faith and hope in Him, the
Way, the Truth and the Life. Indeed, Jesus is the True Way to the Father and
the True Way to Eternal Life. When we
are lost, He is like the spiritual compass that puts us on the right track, He
is our existential star that enlightens our Way to God and to Eternal Life.
May He continue to be the True Way of Life for us! →When I am lost and need
direction: Jesus is my WAY! →When I
am lost to myself and confused: Jesus is my TRUTH! →When I am desperate and hopeless: Jesus is my LIFE!
Happy Sunday to you all!!!
(Fr. Vitus M.C. Unegbu, SC)
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