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)