The Peace that Divides!

 (Homily for the 20^th Sunday in Ordinary Time, Year 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 restless, 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 Chigozie, 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 thhe 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 Chigozie3, SC)

 

Wait On The Lord, But Be Ready!

(Homily for the 19^th Sunday in Ordinary Time, Year 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 in 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 destination. 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 of 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. 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’s 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. 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.

     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!

Dear friends pray for me as i celebrate my 12th Priestly Anniversary. Pray for me so i will continue to be a priest after God's own heart, a priest for God's people, a priest for the poor, for the abandoned and for the less privileged. And may God bless you all!

 (Fr. Vitus Chigozie, SC)

 

  

What Value Has Life Without God?

(Homily for the 18^th Sunday in Ordinary Time, Year C)

     The overriding themes emanating from the first reading and the Gospel are that of avarice, and the futility of the human earthly toil, especially when God is relegated to the background. No doubt, these two elements seem unfortunately to be the portrait or image of our contemporary society. Avarice, the idolatry of things and the desire for insatiable acquisition seem to be the major drive in our society today. It leads man or woman to self-deception, many a times of banking for our eternal life in the life without future. Little wonder, in the first reading the author asks: “What has a man from all the toil and strain with which he toils beneath the sun?” (v.22). Similarly, in the Gospel Jesus takes up this theme of vanity, but from a different perspective: “Watch, and be on your guard against avarice of any kind, for life does not consist in possession, even when someone has more than he needs” (v. 15). The second reading on its part, serves as a complementary admonition to the invitation of Jesus: “if you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God” (v.1). Thus, the three readings present two ways of living. There is the way of living of the “old man” and the way of living of the “new man.” The new man recognizes everything as vanity and as such everything comes from God (first reading), the old man that accumulated wealth for himself without reference and reverence to God (Gospel) and indeed, the new man that seeks things that are above (second reading).

     In the first reading (Eccl. 1:2; 2:21-23) the sacred author asks: “What has a man from all the toil and strain with which he toils beneath the sun?” (v.22). What is the purpose for all these toils, if at the end he abandons all for another person? Does it worth it? This question raised by the sacred author ought to be a pertinent question that every wise person has to ask himself or herself. The sacred author is not a pessimist, he is not in despair, rather a wise person, who reflects, a realistic spiritual guide who desires to lead man and woman out from the enchantment of ephemeral things, material things that often erode peace from the heart. They create torment and inquietude. And he comes up with a solution thus: that man or woman should enjoy life as a gift from God, has to live in the holy fear of God, that is with the worry of not displeasing him and to trust in him by obeying his commandments. The book of Ecclesiastes exposes in an eloquent manner what human life is apart from God, and as such, it prepares the ground for the advent of the Gospel of Christ. On a closer look, it does appear that the message of this book is a discomforting message that paves way for the Good news. Be that as it may, human life is meaningless if considered in itself, apart from God.

     However, the most exhausting response to the question raised by the sacred writer in the first reading was given by Jesus in the Gospel pericope (Lk. 12:13-21). To the question: “What has a man from all the toil and strain with which he toils beneath the sun?” Jesus says: “Watch, and be on your guard against avarice of any kind, for life does not consist in possession, even when someone has more than he needs” (v.19). Indeed, man has no profit of all his toils on earth, if during his life on earth he is occupied and worried only on how to accumulate wealth for himself egoistically, if one thinks that everything in this life revolves around possession and acquisition, if during his life he does not make effort to enrich himself with good works before God. We are called therefore, not to put our trust and confidence in things that pass away, but to anchor one’s life in eternal values.

     In the passage of today’s Gospel it is quite surprising the initiative of a certain man that approached Jesus inviting him to come and settle the land dispute between him and the his brother. We may cursorily ask: what concerns Jesus with this? But for every Jew it was very much natural to go to the religious authority to resolve even juridical issues. As a matter of fact, the Mosaic Law does not make a clear cut distinction between the civil, ecclesiastical and the moral laws. However, Jesus refused to intervene as a judge in such legal issues. He did not come to settle disagreements of legal or juridical characters, or to reform the society temporally. That notwithstanding Jesus gives a response with general moral imports which touches the heart of every disagreement.

     What is the general moral character that Jesus gives to this particular case? On this Jesus said: “Watch, and be on your guard against avarice of any kind, for life does not consist in possession, even when someone has more than he needs” (v.15). The ultimate cause of contrast or disagreement, be it at the family or social level is avarice, the inordinate desire for possession. As a matter of fact, many a times, discords and misunderstanding in the families arise as a result of material interest, or the case maybe that one part or the other is not contended with what is just. In the same vein, social contrasts and class struggles are equally caused by insatiability and personal interest, which goes on to create social disequilibrium. It is as a result of all this that Jesus warned: “guard against avarice of every kind”. We should make effort not to be slave(s) to avarice and to uproot it from our hearts.

     Moreover, Jesus in his response again gives a more profound motivation for the necessity of guiding oneself from the avarice of material things, not because it is the cause of political, economic and social controversies, but because it does not resolve the existential problems of the individual, little wonder, Jesus said: “for life does not consist in possession, even when someone has more than he needs”. Life indeed, does not depend on material wealth that one possesses. This entails that material possession is not a security or immunity against death. For when death comes it does not give time for one to enjoy his possessions, as it was the case of the rich man in today’s parable. Therefore, “What does it profit a man to have gained the whole world, and to have lost or ruined his very self?” (Lk. 9:25).

     The human dignity or a person’s worth is not based or measured on his material possessions. Your worth is anchored on who you are, and not on what you have or possess. Your worth depends on who you are as a human being and as a Christian, not on external acquisitions and accruements. On the other hand, material wealth does not guarantee happiness, for many a times it creates inquietude, anguish and delusion. Jesus says: Fool! Foolishness “is when someone stores up treasure for himself instead of becoming rich in the sight of God” (v.21). Fool is one who accumulates wealth for himself. For indeed, what matters and counts is to enrich oneself in the sight of God, with grace, holiness, and good works. The only riches worth pursuing are those that have an eternal value. “Store up treasures for yourselves in heaven, where neither moth nor woodworm destroys them and thieves cannot break in and steal” (Mt. 6:20).

     The second reading (Col. 3:1-5, 9-11) is suggestive of what a Christian has to do, and that is the invitation to live simply and effectively our baptismal call. For baptism unites us to and with Christ, it makes us to participate in his divine life and invites us to share in his glory, therefore, we have to fix our gaze on our target: Eternal Life. For this, he admonishes: “seek the things that are above…set your minds on things that are above” (vv.1-2). In this epistle, St. Paul acknowledged the risen life as a reality in which the baptized already participates in. However, he emphasized on the ethical imperative: “seek those things”, “put to death”, “do not lie”, that is a transcendent way of living.

     Baptism is a new birth to a new life in Christ: “you have been raised with Christ” (v.1). And again: “you have put off the old man with his practices and have put on the new man” (vv.9-10). Here, St. Paul uses the verb in the past tense to indicate what took place in the baptism of the Christians of Corinth. Every Christian therefore, has to live his baptismal calling day by day; all his or her existence ought to be a continuous effort to “put to death what is earth”. The dynamics are “stripping oneself” of vices and sins and “clothing oneself” with the Christian virtues, with Christ, the New Man, and thus appropriating his mind and sentiments. Baptism as a newness of life, new life in Christ, implies a new way of living, acting and relating with others. And above all, a new way of judging or considering the dignity and value of the human person, no longer based on race, nationality, colour of the skin and social prestige, but now with reference to Christ who is the all in all. Above all, the hit track of the epistle reading revolves around the words: “your life is hidden with Christ in God” (v. 3), but interestingly today, through, with and in the Eucharist, God is hidden with Christ in our life!

     A proper look at the Gospel pericope reveals an attempt therein to draw together the messages of the first and the second readings. The rich fool lived his life without reference and reverence to God, and as such, was caught up in the futility and nothingness of this passing world. He lived without reference to the transcendent; he failed to seek those things that are above. And suddenly comes the decisional moment: “this night your soul will be required of you”. For he thought that he had everything at his beck and call, and that his life was under his control. The rich fool condemned himself to a life that has no future! Drawing the issue further, the episode of the sudden death of the rich fool reminds us of how important the value of readiness is, we cannot but remember the great midnight cry with eschatological imports: “But at midnight there was a cry, Look! The bridegroom! Go out and meet him” (Mt. 25:6). May we make effort to overcome the sin of avarice and understand that our existence and possessions without God are vanity. Life without God and eternal values are worthless. May our gaze be continually fixed on the things that are above where Christ is seated at the right hand of God. Amen!!!

(Fr. Vitus Chigozie, SC)

Lord, Teach Us To Pray!

(Homily for the 17^th Sunday in Ordinary Time, Year C)

     The readings of this Sunday revolve around the theme of prayer and the different modalities of praying. Abraham in the first reading was a model of prayer and intercession for the inhabitants of Sodom. In the Gospel Jesus teaches his disciples how to pray, with the prayer of Our Father, he taught them two different ways of praying: the prayer of desire which we see in the first part and the prayer of supplication that we see in the second part. The passage of the letter to Colossians in the second reading does not talk about prayer directly, but we can say that it offers a good background and foundation to every Christian prayer, especially in the liturgical assembly, which is the mystery of the death and resurrection of Jesus Christ. However, in the event of Jesus we can talk about a prayer that becomes life, the gift of himself for love!

     The first reading (Gn. 18:20-21.23-32) from the book of Genesis is a notable episode of Abraham who prays to God so that he will save the corrupt and sinful Sodom and Gomorrah from destruction. As he intercedes on their behalf he looks up to the few just people in the land if at all there are. The crux of the reading is God’s impending destruction of Sodom and Gomorrah. But more than that, it also serves as a reflection on the issue of divine justice, orchestrated in the form of a dialogue between God and Abraham. Therein, Abraham serves as a mouthpiece of the fact that God will not destroy Sodom, if the destruction meant equally the destruction of the few righteous people. God indeed in his benevolence was ready to save them from the impending catastrophe, if at least he found ten just persons that fear God, he will avert the rage and the impending destruction. However, the city was not spared; rather this intercessory dialogue exposes more the wickedness of Sodom. Give or take, this passage depicts God as a God of mercy and justice.

     This episode draws our attention and reawakens our consciousness on the fact that God is not only disposed in welcoming the supplications of the just (e.g.: Abraham), but he also takes into consideration the merits of the just in order not to punish the wicked. Moreover, this episode has to stimulate us (Christians) to become just men and women before God, particularly in the fear of God and accomplishment of good works. In our world today, maybe more or less like Sodom and Gomorrah, filled with corruption and evil of all sorts, we are called to be the few that God can look upon and save our land. To say it with St. Elisabeth of Trinity, we are called to become the “prolongation of the humanity of Christ” in the world.

     In the Gospel narrative (Lk. 11:1-13) Jesus teaches us to go to the Father with extreme trust, with the appellation: “Father”. He says “when you pray, this is what to say: Father…” (v.2). Thus, he invites us to pray with simplicity, confidence, and a filial consciousness. This narrative consists of two parts: the Lord’s Prayer and a chain of sayings on the prayer of petition. Here, St. Luke omits the “our”, which Mathew added (cf. Mt.6:9-13), and it is a pronoun that reveals the closeness of Jesus with his Father. Upon gazing and looking at Jesus on the different occasions they have observed him praying, the disciples developed the zeal and desire to pray. Little wonder, one of them advanced with the touching demand: “Lord teach us to pray as John taught his disciples” (v.1). They must have been strongly impressed with His way of praying. The disciples must have seen that Jesus was dedicating time for prayers, that from his prayers he was drawing strength and courage for his mission, and that through it his rapport with the Father is nourished and enlivened. They must have been drawn by the quality and modality of his prayer.

     The appellation “Father” by Jesus reveals the filial consciousness he has towards God the Father, and this is the basis of his obedience and mission. ●“Hallowed be thy name” is the first petition in the prayer and it is a glorification of the name of God. This is the substance of the prayer of Jesus, equally in his priestly prayer Jesus says: “I have revealed your name to those whom you took from the world to give me” (Jn. 17:6). ●While Luke says “Thy Kingdom come” which has an eschatological undertone, Mathew added “your will be done? The two phrases integrate each other, one can say: Thy Kingdom come, that is, Your will be done, because what is the Kingdom if not the universal salvific will of God manifested in Jesus Christ, the Autobasileia. But sometimes, we may be perplexed asking when the Kingdom of God will come. Worry not, for Jesus has cleared this doubt thus: “The coming of the Kingdom of God does not admit of observation and there will be no one to say, Look, it is here! Look, it is there! For look, the Kingdom of God is among you” (Lk. 17:20-21). The Kingdom was standing right there before them! The same thing is applicable to us today: the kingdom of God is in our midst! As a matter of fact, the meaning of each petition in the Lord’s Prayer revolves around the proclamation of the Kingdom of God, not necessarily as a future hope, but above all as a reality that is proleptically present in his own person-Autobasileia.

     In the episode, first, Jesus encourages them to ask Him (the Father) what has to do with their spiritual life (that his name maybe sanctified in us, and that his Kingdom maybe established in us, that he forgives our sins, and in turn we will forgive those who sinned against us and that he should not allow us to fall into temptation). He also taught them to ask for all that is necessary for our earthly life (give us this day, our daily bread). Second, he encouraged them to pray to the Father with insistence and perseverance, as one would do with a friend, even in odd hours, with the assurance of being listened and heard: “ask and it will be given to you, search and you shall find” (v.19). Lastly, he encouraged them to pray to the Father with the conviction that He knows how “to give good things” to his children. He will even give the Holy Spirit to those who ask Him, which is the Supreme good we have to ask before anything else, for his presence is replete with grace, love, joy, peace, light, strength and consolation.

     What does daily bread signify? This stands to indicate what nourishes and sustains man at least physically. And he says “give us”; as such it becomes an invitation for us to think on how better to share the bread he sends to humanity through the earth and the works of human hands. The bread is not given to an individual person but to “us”, this makes the value of sharing paramount in Christian life. The second to the last petition in the Lukan account goes thus: “forgive us our sins, for we ourselves forgive each one who is in debt to us”, it is the only petition in which we not only ask for something but we also make a promise: to forgive our brothers and sisters. Here, there is a precise condition: we cannot recite the Lord’s Prayer with resentment in the heart, with un-forgiveness, without embarking on self-condemnation. And lastly, “do not put us to the test”, Mathew was more detailed, for he added the type of test in question: “but save us from the Evil One” (Mt. 6:13b). The temptation here does neither come from us nor from God, for God does not tempt anyone (cf. Jm. 1:13), but from the Evil One comes the temptation that is capable of making us to doubt the paternity of God. Little wonder, Jesus exhorts us: “Pray not to be put to test” (Lk. 22:40). In this case, we have to ask God to give us the grace and the strength as he promised: “None of the trials which have come upon you is more than a human being can stand. You can trust that God will not let you be put to the test beyond your strength, but with any trial will also provide a way out by enabling you to put up with it” (1Cor. 10:13).

     Indeed many a times the manner in which we say this prayer gives the impression that we have lost the sense of the mystery hidden in those words, words that came out of the mouth of God and addressed to the ears of God. St. Luke has revealed to us the genesis of this prayer, it springs from the prayer of Jesus. It can also happen that we do not obtain what we pray for. It is either that we do not merit it or it is better for us not to have it, or God will do it in his own time or he wants to put our faith to the test. It can also be as St James opined: "You ask and do not receive, because you ask wrongly, to spend it on your passions” (Jm.4:2). It is equally true that God knows what we need even before we ask him, but he wants us to ask and knock at his door, and also for us to affirm our trust in Him. For this Jesus invited us: “Stay awake, praying at all times” (Lk. 21:36), and again “pray continually and never lose heart” (Lk. 18:1). In the same vein, St. Paul exhorts us in the following words: “pray constantly” (1Th. 5:17); “In all your prayer and entreaty keep praying in the Spirit on every possible occasion” (Eph. 6:18).               

     Drawing the issue further, there is indeed a resemblance between the Lord’s Prayer and the Eucharist. In the Eucharist the presence of Jesus who gives himself to the Father for humanity is perpetuated: “Here am I among you as one who serves” (Lk. 22:27); in the Lord’s Prayer the presence of Jesus who prays is perpetuated: “He lives forever to intercede for us” (Heb. 7:25). In the Eucharist there is communion in the body of Christ, and in the Lord’s Prayer there is communion in the prayer of Christ. This is truly the “spiritual communion” that we can activate every moment, when the sacramental one is not possible.

     On the other hand, the most sublime existential and ethical invitation in relation to the Lord’s Prayer comes to us by Apostle Peter thus: And if you address as Father him who judges without favoritism according to each individual’s deeds, live out the time of your exile here in reverent awe” (1Pt. 1:17), and the purpose for this invitation is seen in the subsequent verse: “For you know that the price of your ransom from the futile way of life handed down from your ancestors was paid, not in anything perishable like silver and gold, but in precious blood as of a blameless and spotless lamb, Christ” (1Pt. 1:18-19).

     As St. Paul expressed in the second reading (Col. 2:12-14) we are buried with Christ and immersed in his redemptive death, and with him, we are risen to the divine life, we are raised from death that we were for our sins. St. Paul advances an idea that the baptized are already risen, even though he later emphasized on the need of implementing the resurrection in question by ethical obedience, and that brings this idea closer to the one in his letter to the Romans (cf.Rm.6), where he affirmed that in Baptism we participate in the death of Christ, but our rising with him is consequent upon our daily dying to sin and the willingness to walk in the newness of life. Behold, Christ is our Great Intercessor, who through the mediation of his salvific death reconciled us with the Father and redeemed us from sin. We continue to enjoy the benefits of his work of redemption, mediation and intercession before the Father. And from the power of his mediation and intercession we can “mediate” and “intercede” before God in favor of our brothers and sisters. Indeed, through us and through the entire members of his mystical body, Christ wants to continue his work of redemption in the world. For this St. John writes: “for this is how God loved the world: he gave his only Son, so that everyone who believes in him may not perish but may have eternal life. For God sent his Son into the world not to judge the world, but so that through him the world might be saved” (Jn. 3:16-17).

     Beloved in Christ, we need to join our voices to that of the disciple in entreating Jesus: “Lord, teach us how to pray”. Let us learn therefore, not only how to ask for our own good, but also to assume the same disposition of heart and the same spirit with which Jesus presents himself to the Father. Above all, we ought to pray with great humility like Abraham, conscious that we are dust and ash, but at the same time with insistence and audacity, as a sign of confidence, trust and filial love; and not as a way of bending God to our will and demands. To say it with St. Paul: “Have no anxiety about anything, but in everything, by prayer and thanksgiving; let your requests be made known to God” (Phil. 4:6). Lord, teach us to pray!

(Fr. Vitus Chigozie, SC) 

MARIA MADDALENA: LA STORIA DI UN INCONTRO!

 (Riflessione per la festa di S. Maria Maddalena)

Maria Maddalena è conosciuta come una figura emblematica dell'evangelizzazione nella storia dell'annuncio post-pasquale. Maria Maddalena era originaria di Magdala, un villaggio di pescatori sulla riva occidentale del lago di Tiberiade. A quel tempo, Magadala era un centro per il commercio del pesce. In ogni caso, prima di incontrare Gesù e di essere guarita da Lui, era malata, perché si crede che fosse la donna da cui Gesù scacciò sette demoni. Biblicamente il numero sette indica pienezza. E come sappiamo, i demoni puntano al male. Tuttavia, il numero dei demoni denota la natura eccezionale della sua malattia. Quindi potremmo dire che prima del suo incontro con Gesù era tormentata dal male. Ma quando incontrò Gesù la brutta storia della sua vita cambiò. Di conseguenza, diventò una seguace di Gesù.

Maria Maddalena, quindi, fa parte del gruppo di donne che hanno seguito Gesù con fervente e incrollabile dedizione. Dopo il suo primo incontro con il Signore, non ha mai smesso di seguirLo, non solo per mobilità, ma si è legata alla persona di Gesù e al suo messaggio. Maria Maddalena viene sempre menzionata per prima in quasi tutte le occasioni in cui appare il suo nome. Quando fu presentata insieme ad un gruppo di donne nel capitolo otto del Vangelo di Luca, fu la prima ad essere nominata (cfr. Lc 8,2-3). Fu nominata per la seconda volta durante la Passione, con un gruppo di donne, e ancora una volta fu nominata per prima (cfr. Mt 27,56-61). Infatti è sempre la prima, è stata la prima a correre alla tomba, è stata la prima a vedere la tomba vuota, è stata la prima a vedere il Signore risorto e a ricevere il mandato di andare ad annunciarlo agli apostoli (cf. Gv 20,1-18). Il percorso della sua vita e il suo cammino di conversione possono essere condensati nell'itinerario: da peccatrice (prostituta e posseduta) a seguace di Cristo, da seguace di Cristo ad amante di Cristo, da amante di Cristo a predicatrice ed evangelizzatrice. Infatti, fu identificata da Tommaso d'Aquino e da alcuni altri autori cristiani come "apostola apostolorum" (apostola degli apostoli).

La sua è stata davvero una storia di un incontro che ha cambiato la sua vita e ha prodotto buoni effetti. Concentreremo qui la nostra attenzione sull'avvenimento che ha avuto luogo nel Vangelo di Giovanni (Gv. 20:1-18). Maria Maddalena ha riconosciuto Gesù come il suo primo amore e si è imbarcata in un viaggio di ricerca. Il desiderio ardente di Maria di essere vicina a Cristo, di servirlo in ogni modo possibile, divenne il modo in cui visse la sua vita. In Luca (8:1-2) Gesù ha mandato fuori sette demoni da lei. Il suo nome è stato menzionato dodici volte nei Vangeli, anche più della maggior parte degli apostoli. In Luca (7:37) alcuni dicono che era la Maria che versava il profumo costoso sui piedi di Gesù, mentre altri l'hanno identificata come una prostituta, probabilmente perché Luca riferiva che lei "aveva un brutto nome nella città". Ha seguito Gesù dal momento del suo ministero pubblico fino alla sua risurrezione (permettetemi di riconoscerla come la seguace più coerente e costante di Gesù). Il contesto del passaggio di Giovanni è alla tomba di Gesù. Ma possiamo domandarci: come faceva Maria a sapere dove era sepolto Gesù? S. Marco dice: "Vi erano alcune donne, che osservavano da lontano, tra le quali Maria di Màgdala, Maria madre di Giacomo il minore e di Ioses, e Salome" (Mc. 15:40). L'amore di Maria Maddalena è un amore che non si arrende mai, anche dopo la morte di Gesù, voleva riversare tutto il suo affetto sul suo cadavere.

Maria Maddalena è andata alla tomba in cerca di Gesù, che è già risorto. Qui due angeli hanno risposto alla domanda di Maria Maddalena. Entrò in dialogo con gli angeli. Piangeva non per disperazione ma per nostalgia, cioè il desiderio di un incontro con Colui che ama. E dopo qualche tempo ha fatto un passo: "si è girata" questo infatti è simbolico della conversione. In questo passaggio Maria Maddalena compie un atto di conversione per amore. E vide Gesù in piedi, ma lei non poteva riconoscerlo, pensava che fosse il giardiniere. Tuttavia inconsapevolmente, ha riconosciuto qualcosa di molto essenziale in Gesù, e cioè Gesù come il Nuovo Adamo, il vero Giardiniere del Giardino, "perché in lui furono create tutte le cose nei cieli e sulla terra, quelle visibile e quelle invisibile: Troni, Dominazioni, Principati e Potenze. Tutte le cose sono state create per mezzo di lui e per lui" (Col. 1:16).

Allora Gesù le chiese non 'che cosa stai cercando?', ma Chi cerchi? A questo punto l'amore di Maria Maddalena fu fortificato, divenne forza. Infatti, lei non rispose alla domanda dell'uomo (Gesù). Invece disse all'uomo: “Signore, se l’hai portato via tu, dimmi dove l’hai posto e io andrò a prenderlo.” L'amore vero infatti fortifica. Maria Maddalena trasformò le sue lacrime in audacia di poter portare sulle spalle il suo amato crocifisso Gesù. Gesù la chiamò per nome: "Maria", e lei riconobbe la voce di Gesù. Dopo averla chiamata con l'appellativo generico "donna" senza essere riconosciuto addesso la chiama per nome "Maria". Ma che cosa è cambiato, è la stessa voce e la medessima persona? Davvero, Gesù ci conosce in modo unico e speciale, ci conosce per nome. Maria Maddalena rispose "Raboni", Gesù le disse di non toccarmi. Qui l'amore o Maria Maddalena fu liberata da ogni forma di possessività, Gesù l'ha invitata a permettergli di essere Dio per tutti. Gesù le disse: "Non mi trattenere, perché non sono ancora salito al Padre". Invece la mandò ad annunciare il grande messaggio della risurrezione di Gesù: "Ma vai dai fratelli, e dì loro: Salgo al Padre mio e Padre vostro, Dio mio e Dio vostro". Dopo questo incontro, Maria andò a proclamare ed annunciare ai discepoli che ha visto "il Signore", non ha detto di nuovo il mio Signore, ha capito che Gesù è Signore di tutti e per tutti.

Sopra ogni altra cosa, Maria di Magdala rimane una figura ispiratrice per tutti coloro che vogliono approfondire la ricerca e la sequela di Cristo, poiché indichi alcuni esempi esistenziali su come rendere evidente la risurrezione di Cristo nella nostra vita e nelle nostre azioni. Unisco la mia voce a quella del Cardinale Martini nell'invocare le sue intercessioni: "Maria Maddalena, aiutaci a cercare e trovare Gesù Risorto", Amen!

(P. Vitus Chigozie, SdC)

The Only Necessary Thing!

(Homily for the 16^th Sunday in Ordinary Time, Year C)

     A proper look into the readings of this Sunday reveals that a unifying theme, especially in the first reading and the Gospel is that of hospitality. In the first reading, God presented himself as a stranger or a guest to Abraham (interestingly, the Christian tradition sees this encounter between Abraham and the three men or angels as a symbol of the Trinity); in the Gospel reading Jesus was welcomed as a guest in the house of Mary and Martha. This theme lingers subtly into the second reading whereof St. Paul welcomed and accepted in his body Christ crucified, in order to complete Christ’s sufferings in his body- that is the Church. Again, we are told of how the Word of God hidden from all mankind for centuries, came to the Gentiles.

     As a matter of fact, in our world today that is growing more and more individualistic we need to rediscover the value of hospitality. The Scripture helps us to understand in profundity the meaning of hospitality, not only as a human attribute, but an aspect of the new commandment of Christ, to welcome a guest means to welcome Christ, who identifies with all the needy, who even on the episode of the disciples of Emmaus (cf. Lk. 24) assumed the position of a pilgrim or a guest. While teaching about the final judgment, he says: “I was a stranger and you made me welcome” (Mt. 25:35b). Be that as it may, welcoming a guest means opening one’s doors like Abraham, Martha and Mary, and by extension like Paul too.

     The first reading (Gn. 18:1-10a) narrates the encounter between Abraham and the three young men or angels. And apart from Abraham’s hospitality to them, the hit track of this passage is the annunciation of Isaac’s birth to Abraham. The thread linking the revelation of Isaac’s birth in the first reading and the mystery hidden for ages and generations and now made manifest in the second reading, is the fact that God is a God who acts in history, and he accompanies his actions with the revelation of their meanings. In the Scriptures, annunciation is a tool for disclosing the meaning of God’s acts in the history of salvation. In the history of salvation, usually the birth of major figures and actors are announced by an angel, and it is often a supernatural birth or a birth that surpasses the ordinary course. In the case of Isaac, his birth was supernatural because Abraham and Sarah were too old to have a child. As a matter of fact, the event of the birth of Isaac and other similar supernatural birth events (e.g: Samson (Jg. 13), Samuel (1Sam. 1)) prepares the ground in the Old testament for the birth of Jesus in the New Testament (cf. Lk. 1:26-38).

     The sacred writer with this story intends to lay emphasis on three important facts: ●The great gentleness and sense of hospitality of Abraham, who immediately he saw them “ran from the tent door to meet them”, he invited them to come and wash their feet and to rest under the shadow of the tree. He went further to ask for permission to go and prepare a meal for them, so that they could be refreshed in order to continue their journey. ●The supernatural character of the apparition, one of the three personages is Yahweh (God), as evidenced in verses (1.3.10.13). The aim of this apparition was to announce to Abraham the birth of his son Isaac (within a year), even though humanly speaking it appears impossible (the old age of Abraham and the sterility of Sarah). ●The profound desire of Abraham of being able to welcome and have under his tent Yahweh (God), this is expressed in a humble and ardent supplication thus: “My Lord, if I have found favor in your sight, do not pass by your servant…” (v. 3).

     Be that as it may, today therefore, the word of God invites us to appropriate, to make ours these sentiments and comportment of Abraham. Hospitality has a sacred character; it is eminently a religious and biblical expression of the love of neighbor which distinguishes a Christian. Secondly, let us share with Abraham the desire and the prayer that God may give us the grace of His visit, of visiting our house and our heart, to be our guest, to enter into our life as a friend as He did to Abraham. This twofold desire of God who intends to dwell among men, and of men desiring to be visited by God, was fully realized in the Incarnation of Christ. “The Word was made flesh and it came to dwell among us” (Jn. 1:14). Jesus, the incarnate Word, is the God that not only wants to dwell among us, but to remain with us, especially through the Eucharist, he even wants to come in us to establish a profound communion of life with us, “Anyone who loves me will keep my word, and my Father will love him, and we shall come to him and make a home in him” (Jn. 14:23). This indeed is the great mystery that was hidden for ages and generations, as St. Paul affirmed in the second reading: “Christ in us the hope of glory”. Paul announced this even while suffering in prison.

     The Gospel passage (Lk. 10:38-42) presents Jesus at Bethany in the house of Mary and Martha, the sisters of Lazarus. This is a friendly family that was close to Jesus during the time of his ministry in Judea. For Mary it was like a dream being at the side of Jesus, in order to listen in the silence of her heart and with all the attentions of her heart the words of eternal life that Jesus was proclaiming even in the moments of rest, she sat at the Lord’s feet with utmost attention. On the other side is Martha, who was worried on how to give Jesus a resounding welcome, she was putting things in order, cleaning and preparing a good meal. Indeed, one could imagine the tone of her voice and maybe the seriousness on her face when she said to Jesus: “Lord, do you not care that my sister is leaving me to do the serving all by myself? Please tell her to help me” (v.40). It was at this point that Jesus pronounced those words that could be considered a Gospel in the Gospel: “Martha, Martha, he said, you worry and fret about so many things, and yet few are needed, indeed only one. It is Mary who has chosen the better part, and it is not to be taken away from her” (vv. 41-42).

     Extrapolating from this passage, now let us keep aside this incident at the house of Mary and Martha, and focus on ourselves, we are presently the family that has Jesus as a guest, this our liturgical assembly and this our Church are the house of Bethany of which the Master speaks about; now we are Mary and Martha. And it is to us that he says: My friend you worry and fret about so many things and you neglect the only important thing. It is really true, that sometimes in our life and daily endeavors we worry about things that do not matter, we are sometimes like Martha, who believes to be doing the most important thing in the world, while in actual fact they are overtly worried about little things. Sometimes we are agitated for things that seem urgent but not necessities. Little wonder, Jesus posed the question: “Can any of you, however much you worry, add one single cubit to your span of life? ...So do not worry, do not say: What are we to eat? What are we to drink? What are we to wear?” (Mt. 6:27.31). Jesus therefore, invites us to come out of this endless circle of worrying and instead pay attention to the thing that matters, the only necessary thing!

     As a matter of fact, it behooves us to ask at this point, what is this only necessary thing? What is the better part that can never be taken away from whoever that has chosen it? The passage makes it clear that it is the choice of Mary. But what is this choice of Mary? She chose to listen to Jesus, she chose Jesus, and with Jesus she has chosen all: His word, His presence, His kingdom, she chose what lasts forever, the hidden Treasure. Mary chose His words that are replete with the reality of the present time and eternity; and his presence that is replete with Good News, not only that, but a presence that is autobasileia (Kingdom personified).

     On the other hand, what should we say about the worry and activeness of Martha, indeed, it is not by chance that St. Luke collocated the episode of the Good Samaritan and this of Mary and Martha one after the other. It does appear Jesus placed the episode immediately after that of the Good Samaritan in order to correct the tendency to activism that could mistakenly be deduced from Jesus response to the lawyer. What Jesus cautions in Martha is not her desire to serve, or her attention for the guest, no! What Jesus corrects in Martha is the tendency and act of letting herself be carried away by things to be done, the tendency to excessive activism, to excessive attention she gives to exterior things and her work, to the point of losing the sense of proportion and of values. In all, we discover from this passage that it is important to listen to Jesus, to have our gaze fixed on Him, cultivating the habit of prayer, reflection and contemplation, for these elements help us to purify our actions, and helps us to avoid the tendency of self-seeking when we do charity to others, it helps us to respect priority and instills in us the calmness of doing things in a better way.

     Mary chose the better part, and what of you? What part have you chosen? The choice is demonstrated in a precise fact, just like in the case of Mary: Mary sat at the feet of Jesus and was listening to his words. She was listening not just with her ears, but with her heart and all her being, we need to imitate from her this type of profound listening; faith indeed comes by hearing the word of Christ (cf. Rm. 10:17). Martha did not understand that Jesus came to their house to nourish her and not to be nourished by her. Jesus continues to come to us as our guest, but He comes to nourish us, He does that through His words and through the gift of Himself in the Holy Eucharist. Let us always welcome Him with utmost attention for He is the Better Part that can never be taken away from us.

     In the second reading (Col. 1:24-28) St. Paul makes a bold formulation that he fills up what is lacking of Christ’s affliction, in any case, it does not mean that something is lacking in the atoning power of Christ’s death. We can draw a clue from the letters that presented Paul’s suffering as an epiphany or manifestation of Christ’s cross. In that bid, what is lacking is not the atoning power of the cross of Christ; rather it’s manifestation in the Church as a present reality. Once again, it is not as if there is something lacking from the Cross of Christ or that it is inadequate of redeeming the world, such that it needs to be completed, No!  The fact is that in the very moment Paul is united with Christ through grace, Christ “lives in him”, he became a sort of a prolongation of the humanity of Christ and through Paul’s sufferings Christ continues his passion for the redemption of the world and for the good of the Church.

     In the undoubted letters of St. Paul, his Gospel is a mystery (cf. 1Cor 2:1), in the letter to the Romans this mystery has a subtle difference (cf. Rm. 11:25) and it has to do with the proclamation of a new saving act. In St. Paul’s parlance, the mystery involves the admission of the Gentiles to the Christian community. Indeed, St. Paul tends to explain better in what consists this one thing that matters, this better part spoken about by Jesus in the Gospel. He affirms: “it is Christ among you, your hope of glory” (v.27), He is the mystery hidden for generations and centuries, but now it has been finally manifested in all his glory and richness to the saints. Christ in us the hope of glory, this is truly the great and necessary thing. We need to recognize this presence of Jesus in us, which no one can take away from us, he is ever present and he continues to speak to the Church, as he was speaking in the house of Mary and Martha. He alone constitutes the hope of our final victory on death and this passing world.

     The contemplation of Mary and the action of Martha belong together as two folded hands. For without action, contemplation can easily degenerate into a sort of spiritual passivism, and without some tinctures of contemplation, action becomes obsessive-compulsive activism. Be that as it may, Mary and Martha demonstrate clearly the two possible approaches of two good people in their response to Jesus only that Martha exaggerated a bit in her worries. So drawing the issue further prayer and work (contemplation and action) can be the both sides of the same coin. Therefore, sitting or serving we can still be very close to Jesus and listen attentively to his words! Today if you are opportune to hear or listen to his word, harden not your hearts (Heb. 3:15; Ps. 95:7-8). Lord Jesus, the eternal Word of the Father, help to treasure your presence in our lives. Amen!

(Fr. Vitus Chigozie, SC)