Loved, Called and Sent to be One!

(Homily for 7^th Sunday of Easter Year B)

     Upon proper perusal and reflection on the readings of this Sunday, one discovers that they help us to look back to what has happened before us: the event of Christ, and as well, help us to look at and forward to what is and what is to come: the on-going mission of the Church. A slight pause, therefore reveals that the central pillar of this Sunday’s message is the call of the disciples to be united in the Mission. Indeed, this Sunday in-between Ascension and Pentecost is a special one, for it looks backward and forward into the Event of Christ and its implication for the disciples (the Church). Little wonder, the ascended Christ sends his apostles to go and bear witness of his redemptive event to the world. It was for this purpose that Mathias was chosen to complete the symbolic number 12 and to bear witness to the Christ event (first reading). And the offshoot of this witnessing is the confession of Jesus as the Son of God to the world and its implementation in the life of the Chuch orchestrated by the phrase “love one another” (second reading). And lastly, in the Gospel, Jesus offers his priestly prayer to cement that love, to foster our unity, thus indicating an important factor: unity in mission!

    The first reading (Acts 1: 15-17.20a. 20c-26) is basically the narrative of the choice of Mathias, which in the Acts of the Apostles occupied the twelve days interval between the Ascension and the Pentecoste day. It is therefore, well situated into the context of this Sunday, in-between Ascension and the day of Pentecost. In the narrative, the number of the Twelve has to be made after the betrayal and defection of Judas. And the prerequisite was the choice of someone who was among those that received the resurrection appearances, possibly one of the five hundred (cf. 1Cor. 15:6).

      Be that as it may, the number 12 is symbolic, for the earthly Jesus appointed the Twelve as a sign of the eschatological community, a representation of the new Israel. In that bid, the choice of the twelfth man was geared towards the preservation of this eschatogical significance. Not only that, more importantly, in Luke’s parlance the Twelve serve as a bridge between the earthly Jesus and the ongoing mission and life of the Church. The basic requirement for the replacement, is that the person has to be a witness to the manifestations of God’s love {witness to the earthly life of Jesus and witness of his resurrection}. Matthias took the position and made up the deficiency of a missing part. We can see that the position was important but the person of Judas was not indispensable.

     The second reading (1John 4:11-16) is the continuation of the second reading of the previous week, and as it is typical of John, it repeated practically the themes of the preceding passage with slight difference. As such, the themes of God’s love, the recipocity of love among the faithful and the mutual indwelling of God in the faithful and the faithful in God resurfaced. Upon proper voyage into the Johannine corpus, one notices that when John makes his repetitions, usually he accompanies it with a new point, and in the context of our reading today, the new point revolves around the fact that this mutual indwelling is manifested glaringly in the confession of Jesus as the Son of God.

     St. John therefore, exemplifies the element that gives life to unity and that enlivens it.  The element in question is love. The apostle John advised that as God so loved us we should love one another. Here, Christ becomes the Reason and Model of our love. Our love should be an offshoot from God’s love. Love is like the cement that binds the people of God together, and as such, unity cannot be achieved without love. The unity that Christ asked for in His Sacerdotal prayer is a unity wrought out of love. We may therefore categorically say: “no love, no unity”. Above all else however, love is a sign of divine presence, because according to St. John “by this we know that we abide in him and him in us” (v.13). By what? By Love! (cf. vv.11-12). Once again, we meet this wonderful definition of love. Love in Jesus’ parlance is an action word.

     The Gospel pericope from St. John (Jn. 17:11b-19) presents the High Priestly Prayer of Jesus, or as some exegetes have termed it: “the Prayer of Consecration”. In this passage, Jesus consecrated himself in that the disciples may equally be consecrated for their mission, in order to be preserved in unity and truth even in the midst of persecutions. Once again, this passage is situated well into the context of our liturgical season, for the departure (Ascension) of Jesus paved way for the inauguration of the mission of the Apostles. In the same vein therefore, the prayer looks forward to the event of Pentecost, but also beyond it, to the mission of the Church.

     Jesus considered his earthly mission to have been concluded, and he already situates himself outside the world, that he was about to leave. Conscious of his would-be absence he prayed for the disciples that are going to be left alone in an adverse and hostile world, in the midst of persecution and hatred. The belonging of the disciples to Jesus by adhension to his Word separates them from the world, as such, attracts hatred and persecution for them (v.14). He addresses his prayer to the Father “Holy Father, keep those you have given me true to your name, so that they may be one like us” (Jn. 17:11b). His invocation was addressed to the Father. He addressed the Father with the appellatives “Holy”, the transcendent God, and also “Father” as such not a distanct God, He is in an intimate union with the Son. Jesus invokes the Father in a tender manner, in order to keep the disciples in their struggle against evil. He asked the Father to keep or to guard them in his name, with the power that springs from his omnipotency. He prays the Father to preserve the disciples in fidelity to his revelation. By the effects of the Father’s guardiance, the disciples can experience that same profound union that united the Father and the Son. He says he kept all, except the Son of perdition, that is Judas (who lost his place among the twelve, and was replaced with Mathias). Jesus says “so that they will have fullness of joy” (13-16). Jesus invokes the assistance of the Father so that their joy will be full. This joy indeed is an eschatological gift (cf. 15:11; 16:24), a total joy that is identified with the communion with the Father and the Son in a reciprocal indwelling.

      In the 17^th chapter of the gospel of John, Jesus is seen praying for different purposes, at the first part of the chapter Jesus prays for Himself (17:1-5), and in the second part prays for his disciples (17:6-26). In the passage of today’s gospel, our Lord Jesus Christ was seen praying to God the Father in a very exceptional way. This is traditionally known as the priestly prayer of our Lord Jesus Christ. The highlight of his prayer was the need for his disciples (which includes all of us) to be one as he is one with the Father. “Why was that supplication very important to our Lord Jesus Christ? Why was he wishing that they all be one?” Our Lord Jesus Christ thus prayed for Oneness so that his disciples can share in the unity existent between Him and the Father. For any apparent unity and oneness that are not founded on God, sooner or later colapses (cf. Gen. 11:1-7). No doubt, one of the easiest ways towards destruction and failure in life is through disunity. This can be seen in families, communities and nations. It is often said: “together we stand but divided we fall.” Jesus prayed for oneness in the “Name” of the Father, because in the Old Testament the name of God indicates his being, supremacy and manifestation, and this manifestation is that of love. The name of God is Love. Little wonder, Jesus asks the protection of the Father so that they will remain united in his name (in his love), in a reciprocal love. Jesus further prayed for their consecration in the Truth, and the sanctification of Jesus for his people culminates in his death, a death that is beaming with love. That is the truth they are to be consecrated in, which has to become the lung of their Mission.

     Jesus in his sacerdotal prayer intercedes for his disciples. He prays that his work may continue through the disciples, in a unity of charity, a participation in the unity of the Father and the Son (vv.20-23). It is a holy, apostolic and uinversal unity, which is to be consumated in eternal love. The spirit of this longest prayer of Jesus, resembles the one in his short prayer forms found in (cf. Jn. 11:41; 12:27; Mt.11:25; Lk. 22:42).

     In all, this Sunday is the last before the Pentecost, little wonder, the messages emanating from the readings are preparatory. Evidently, our Lord Jesus Christ prepares the ground for his disciples before the coming of the Holy Spirit. Extrapolating from this passage, he was actually communicating to them and to us, that before the Holy Spirit comes we should be united as one. We should be bound together in love. If we peep into the upper room before the coming of the Holy Spirit we could see that all the believers were together in ONE place and in ONE accord (Act 2:1). Similarly, as Jesus offered his prayer to the Father for love and unity among his disciples and among us today, we pray that the efficacy of His Priestly prayer may be felt the more in our world, nations and families torn apart by the presages of war, division, dissension and hatred. May the power of His Priestly prayer dissipate the darkness that discord and disunity have implanted in our hearts. May we all be united in His love! Amen!!!

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

The Ascension Event!

(Homily for the Solemnity of Ascension Year B)

         The Ascension of Jesus to Heaven that we are celebrating today, concludes his earthly life, and yet opens a way for another type of presence. However, narrating this great event the Evangelists seem to do so with discretion. Mark as we can see in today’s gospel passage did not talk about it in a detailed manner, he says: “And so the Lord Jesus, after he had spoken to them, was taken up into heaven; there at the right hand of God he took his place” (Mk. 16:19). In his own account Mathew says: “the eleven went to Galilea on the mountain that Jesus indicated to them”. Analogously, Luke in his gospel (Lk. 24:46-53) and in the Acts of the Apostles (first reading) expressed: “He was assumed into heaven, he was elevated on high, before their eyes and a cloud covered him before their gaze” (Acts 1:9). This entails that the visible presence of Jesus on earth has paved way for his presence in another modality. At the celebration of the Ascension of our Lord Jesus into heaven, it is very easy to allow oneself to be carried away by the imagination and fantasy of thinking that it has to do with some sort of levitation or a physical phenomenon. Instead, here we are before a mystery, a truth of faith that we are called to believe, and not a phenomenon to be explained with the human sciences.

          The Gospel of Mark (Mk. 16:15-20) almost made a leap, thus instead of the Ascension, paid much attention to the mission of the Apostles. Before going to the Father he orders them: “Go to the whole world and preach the gospel to all creatures”. Therefore, believing in the Good News and accepting baptism in the name of Jesus will be indispensable for salvation. Indeed, here begins the mission of the Church, her universal mission by the will of Christ because the Good News is to the “whole world” and to “all creatures”, and the proclamation of the “Good News” will be accompanied and confirmed with “signs” and prodigies, which will be revelative of the presence of Christ (they will cast out demons, they will speak new languages).

           St. Mark concludes his narration with an interesting annotation: “while they (the apostles) going out, preached everywhere, the Lord working with them and confirming the word by the signs that accompanied it” (Mk. 16:20). They apostles conformed themselves to the trust accorded to them by Jesus. For they carried out their mission with courage and ardor. And Jesus on the other hand, never was found wanting in manifesting his presence, thus rendering their words of preaching efficacious and certain of this divine assistance, the Church has to continue to perpetrate in time, the mission of the apostles, to ensure that the Good News resounds in every time and in every angle of the earth.

         In all, towards the end of today’s Gospel passage, St. Mark in brief reports the event of the Ascension thus: “And so the Lord Jesus, after he had spoken to them, was taken up into heaven; there at the right hand of God he took his place” (Mk. 16:19). And upon reflection on the event of Christ’s Ascension into heaven, we deem it fit to make three considerations talking about the event in connection to us, thus:

1)      It confirms our faith in Jesus Christ. Christ is truly risen. He is alive. He is with us. In his words: “I will not leave you orphans” (Jn. 14:18), “I am with you always; yes, to the end of time” (Mt. 28:20).

2)      It revives our hope, for one day we shall be where the Risen Lord has preceded us to be at the Father’s right hand, “Anyone who proves victorious I will allow to share my throne, just as I have myself overcome and have taken my seat with my Father on his throne” (Rev. 3:21).

3)      It stimulates our Christian sense of duty and responsibility: “Go into all the world and preach the Gospel to the whole creation” (Mk. 16:15), “you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth” (Acts 1:8b), “why are you Galileans standing here looking up to heaven” (Acts 1:11a).

      The Ascension into heaven is a full participation of Jesus to the life of God, as the God-man. Indeed, the Ascension Event does not inaugurate a period of distance or complete absence of Jesus from his people, rather, it inaugurates a new type of presence. For He says: “I will not leave you orphans, I will return to you” (Jn. 14:18). In fact, he has promised “It is for your own good that I am going, because unless I go, the Paraclete will not come to you” (Jn.16:7). And not by chance that Mathew ended his gospel with the great and reassuring promise of Jesus: “Look, I am with you, till the end of time” (Mt. 28:20).

          The new presence that Jesus begins with the Ascension Event entails an invisible but real presence, which he actualizes through the coming of the Holy Spirit. Therefore, the Ascension Event stimulates us equally to believe that Christ is really present in his Church, for the Holy Spirit continues to work in the Church and in every single Christian.

          From this moment begins the “time of the Church”, of her mission in the world, as orchestrated in the first reading: “Men of Galilea, why do you stand and look up to heaven?” (Acts 1:11a) This was the question that “the two men in white” asked the apostles, who were gazing at Jesus as he ascends. As if to call their attention on the need of not wasting time on nostalgic regrets. It is not a time to observe Him like a bystander, rather it is time for and of action, time of realization of the Kingdom of God that Jesus has inaugurated on earth, and as such, time of witnessing!

          In all, the first reading and the gospel bring clearly to light the main message of today that the ascension does not mean that Jesus has gone from us, even though he is no longer visibly present, but he is still with us. Above all, the experience of the Ascension is a confirmation of the promise of Jesus “I will go and prepare a place for you” (Jn. 14:2-3). It is the assurance of the coming of the Holy Spirit “If I do not go away, the advocate will not come to you” (Jn.16:7). The Newtonian law of Gravity seems to have relevance within the framework of the Ascension event “whatever goes up must surely come down”. Applied to the Ascension we believe that he will come down as he ascended as Luke told us (cf. Acts 1:11b). It was an end and a beginning at the same time for the disciples. May the Event of His Ascension into Heaven reawaken our faith, our hope and our Christian sense of duty! Amen!!!

Happy Ascension to You All!!!

 (Fr. Vitus M.C. Unegbu, SC)

The Joy of Remaining in His Love!

(Homily for 6^th Sunday of Easter Year B)

     In today’s readings the word Love and the verb to love were repeated a good number of times. Love therefore becomes the pivot around which revolves the readings and message of this Sunday. It is at the backdrop of the experience of a loving God in everyone, in everything and in everywhere that the Holy Spirit was poured out even on the Gentiles, as evident in the first reading. In the reading from the epistle of John, we see that fascinating presentation of God as Love. Again, the gospel passage drew the theme of love not only to a theological conclusion, but also to its existential implication. Be that as it may, in today’s readings the theme of mutual indwelling resurfaces. This is orchestrated by abidance in the love of the Father and the Son, and by the keeping of his commandments.

     In the first reading (Acts 10:25-27.34-35.44-48) St. Luke presented the episode of Cornelius as a decisive element in the Gentile mission, this is well expressed in the tenth chapter in a detailed and lengthy manner, though today we read the closing part of the episode. In the story of Cornelius, we see a fascinating incident: the outpouring of the Holy Spirit upon Cornelius and his companions prior to their baptism. This is not common, because usually both in Acts and in the New Testament, the Spirit descends after baptism. This indeed, is the initiative of the Spirit, that blows where and when it wills. This event has been termed the “Pentecost of the Gentiles”. However, the people that received the Holy Spirit before baptism were brought to the fold of God’s people through baptism.

     Extrapolating from this event therefore, we may well opine that one of the culminating points of the Resurrection event is the gift of the Holy Spirit. In that bid, it behooves us to affirm that the whole period of fifty days (Easter season) includes the gift of the Holy Spirit as one of its motifs. It is therefore, plausible we begin to have gradually a shift of theme, or rather an incorporation of theme: The Risen Lord and the Promised Paraclete.

     Another point emanating from this episode is the universality of God’s salvific love. For prior to this event, the Pagan converts thought that God had favourites, that he preferred the Israelites to other peoples. Instead, Peter affirmed “I now really understand, he said, that God has no favourites, but that anybody of any nationality who fears him and does what is right is acceptable to him” (Acts 10:34-35). This tells us about the love of God towards all, also towards the gentiles, the pagans, to whom he sent his Spirit and opened wide the door of the church to them through the out pouring of His Spirit. Through His love, God has shown us that redemption is not a privilege of a particular people, rather redemption is offered to and for all in Jesus Christ. Upon consideration and meditation on this passage, let us ask ourselves if people are treated equally in our communities?  Are there still some of us who are practising the unhealthy spirituality of holier than thou? Do division and segregation still exist in our midst? Let us not forget that Peter reminded us that it is the same Spirit we received (Acts 10:47b), all as adopted sons and daughters of God.

    In the second reading (1Jn. 4:7-10) St. John gives us the most interesting presentation of God, simple, comprehensible and replete with meaning: God is Love. This affirmation is not derived from conclusions emanating from philosophical reasoning or from theological arguments, but it is a conclusion that St. John must have deduced from existential facts thus:

a) First, “In this the love of God was manifested toward us, that God has sent His only begotten Son into the world, that we might live through him” (1Jn 4:9). Indeed, God demonstrated how much he loved us by sending his only Son to save us. By the agapic act of sending His Son, God demonstrated to us that love is part of His nature.

b) Second, God loved us first, not because of our merits, irrespective of our weaknesses and failing, even when we were still sinners, “In this is love, not that we loved God, but that He loved us” (1Jn 4:10a). His love is unconditional!

c) Third, God loved us to the point of sacrificing His only Son as a Victim for the expiation of our sins. Behold, “In this is love…and sent his Son to expiate our sins” (1Jn 4:10b). The writer continues to insist against his gnostic opponents that the love of neighbor, as such is the acid test of the knowledge of God. The writer maintained his ground and later reaffirmed that only he who loves his brother knows God. He posited that the reason behind this, lies in the affirmation that “God is love”. Indeed, this is an affirmation of faith from those who have encountered the love of God, as demonstrated in and through His Son- Jesus Christ. That God is love is not a philosophical axiom, rather an offshoot of an existential experience and encounter of this love. Without ifs and buts, to say it with Bultmann, God’s love for us is really an event.

     Besides, St, John tells us that to love is to show that we know God. Therefore the logical consequence of demonstrating that we love God is: “to love one another” (1Jn 4:7). Here, love becomes not just a head knowledge, but a knowledge that passes from the head to the heart and from the heart to the hands. And that is Love in action. For a Christian love is a “doing word”. Benedict XVI captured this vividly well when he opines that “the Christian message is not only informative, but performative” (Spe Salvi n.2), the same too, could be said of love. Drawing the issue further, I may well affirm that there is a close connection between love and the Holy Spirit, for St. Paul posits that “our hope does not disappoint us, because the love of God has been poured into our hearts by the Holy Spirit which has been given to us”  (Rm. 5:5). Indeed, it is the Holy Spirit that pours the love of God into our hearts.

     The passage of the Gospel (Jn. 15: 9-17) serves as an in-depth consideration on Love, for it widens our understanding of love. Jesus traces the origin of love to God “As the Father has loved me, I also have loved you, abide in my love” (Jn. 15:9). Jesus loved us with the same love of the Father. In primis, we encounter God’s love in the person of his Son, because that love co-exists between the Father and the Son. The Father in love sent the Son, and entrusted him a saving mission, and the Son in Love accepted, and his acceptance and obedience to the Father was consummated in his death on the Cross. Through and by the merits of this event Jesus constituted the disciples as “friends”. And the acid test of this friendship is the commandment of love. We too are his friends, gathered by and around Jesus, and bound together by the invitation to love. His, is a self-giving love, “greater love than this, no man has to lay down his life for his friends” (Jn. 15:13). Jesus gave his life for us out of love. It is indeed, a gratuitous gift of love without any merit of ours, “you did not choose me, but I chose you” (Jn. 15:16).

     The programmatic words of Jesus: as the Father has loved me, I love you, remain in this Love. Jesus invites us to remain in this love that has its origin in the Love existent between the Father and the Son. The words of Jesus: “remain in my love” presupposes that we are already in this love, little wonder he tells us to remain in it, not to run away, not to break out from this love. He is therefore, telling us to remain connected to him and to be strong in the communion with and in Him. Here, indeed, Jesus proposes his pedagogy: Love one another, in the reciprocity of giving and receiving! Besides, there in we encounter a word or a phrase that makes Christianity to stand out: “Love one another as I have loved you”. Like / As Christ, who washes his apostles’ feet, who does not judge or send anyone away, who goes in search of the lost sheep with tenderness. This invitation entails taking Jesus as the model and measure of our love and actions.

     Jesus comes close to us, he takes the initiative of coming close to our humanity. He approaches us: “You are my friends, if you do what I command you” (Jn.15:14). This connects once again to message of the first reading: “I now really understand, he said, that God has no favourites, but that anybody of any nationality who fears him and does what is right is acceptable to him” (Acts 10:34-35). Friendship with Jesus comports obedience to his words. The condition for being part of his friendship circle is the readiness to do what he commands. In the subsequent verse he says, “I shall no longer call you servants, because a servant does not know the master’s business; I call you friends, because I have made known to you everything I have learnt from my Father” (Jn.15:15). First, when Jesus brings us into the circle of his friendship he reveals not only himself, but also the Father to us. In the friendship of Jesus, nothing is hidden for the friends, no secrets are kept. These words of Jesus resound like music in our hearts. Second, in Jesus’ pedagogy, friendship entails equality, no superiority and no inferiority. It is an I-Thou relationship. It is an encounter of two freedoms. Interesting, the gesture of Jesus, from our Lord, He becomes our friend. He calls his disciples friends, and we too he calls us friends, therefore, the Christian community should be made up of friends and not enemies. The passage interestingly ended with the invitation of Jesus: “my command to you is to love one another” (Jn. 15:17). As Christians therefore, love should be the DNA of our existence and remaining in Him.

     Above all else however, Jesus invites us to remain in this love for our joy, in his words: “These things I have spoken to you, that my joy may be in you, and that your joy may be full” (Jn. 15:11). Again, one of the reasons for our joy is the Father’s prompt response to our prayer. For he says: “the Father will give you anything you ask him in my name” (Jn. 15:16b). The experience of remaining in his love produces the fruit of having our prayers answered by God. Love indeed, is a joyous adventure. Thus, love as well as joy form the pivot around which revolves the liturgy of today. Indeed, a liturgy of a joyous love! Love of the Father who sends his Son, love of the Son who obediently accepted the mission, and in turn sends the Spirit, and in all, love of the Spirit that pours this Trinitarian love into our hearts (cf. Rm. 5:5). May the Holy Spirit continue to pour this joyous love into our hearts, so that we may be able to remain in the love of the Son. Jesus help us to love You and to love One Another! Amen!!!

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

Divine and Human Interconnectedness!

(Homily for 5^th Sunday of Easter Year B)

     Our reflection this Sunday centers on the theme of mutual indwelling as suggestive of the epistle reading and the Gospel. And this mutual indwelling points to the divine and human interconnectedness, in the God / man relationship. Interestingly, the first reading reporting the initial effort of St. Paul to join the rest of the Apostles reinstates the necessity for each and every one of us, no matter what our past has been, to rediscover and go back to be part of the Vine, or better to be a branch of the True Vine. And no doubt, Paul did become a solid branch.

     In today’s Gospel reading (Jn. 15:1-8), Jesus recounts one of his vital experiences in relation to us. Jesus sees himself as connected with us, as connected with the whole of mankind. Today Jesus tells us that we have our home in Him, as He has established his home in us. Last Sunday we have meditated on the parable of the Good Shepherd and his sheep (Jn. 10:11-18), therein, we were taught about the close rapport existing between the Good Shepherd and the sheep that follow him and listen to his voice. Today, the word of God as we heard in the Gospel reading proposes another parable to us: “The Vine and the branches”, which is again significant, because it expresses better the nature and the profundity of the rapport existent between Christ and his faithful, between Christ and his Father, and between us and the Father. In his self-affirmation as the “True Vine”, the Father “the Vinedresser” and we the “branches”, he expresses the fact of the divine and human interconnectedness. Jesus presents a figure of a familiar God, an image of a God that does not terrify the people, rather a simple and humble figure of God: A Gardener!

     One may rightly ask: Why does Jesus present Himself as the true vine? The image of the vine was a rich one for the Jews since the land of Israel was covered with numerous vineyards. This allegory of Jesus has religious connotations as well. For instance, Isaiah spoke of the house of Israel as the “vineyard of the Lord (5:7). Jeremiah said that God had planted Israel “as His choice vine” (2:21). Behold, between us and Jesus there is a relationship of a tree and its branches. From the mother tree (Jesus) the branches derive all that are needed to grow and to bear fruits.

     As such, those who work in the vineyard or those who have come in close contact with the vine, understand better the close union that exists between the vine and the branches. It is a vital and profound union, in that, if the branches are not united to the vine, they cannot bear fruit, for from the vine, the branches receive the vital lymph. Indeed, we can refer this union as a spiritual-ontological union. The relationship existent between the Vine and its branches expresses adequately the relationship that exists between Christ and his followers. This indeed, is the divine and human interconnectedness! The faithful in Christ become through this rapport of interconnectedness, participants of the divine life, that springs up from Christ, and that has in Him, its fullness. Indeed, “from his fullness we have all received grace upon grace” (Jn.1:16).

     Furthermore, the paramount event that made us branches of the Vine, that grafted us in Christ is the Sacrament of Baptism (cf. Rm. 11:16), for through it the Spirit of Christ was poured into our hearts (Rm. 5:5), and we become regenerated into the divine life of Christ. Besides, an essential and existential aspect of this union in and with Christ, is not merely through Baptism and adhesion to faith, rather the invitation to “remain” in him and he in us. The verb “to remain” forms the very backbone of this union. This call “to remain” in him is repeated several times in the context of our gospel passage. It invites us to a vital communion and intimate friendship with Him. As a matter of fact, remaining in him gives us an assurance of our prayers being answered, for he says: “if you remain in me, and my words remain in you, you may ask for whatever you please and you will get it” (Jn. 15:7).

     Drawing the issue further, viewed from the optics of our baptism in Christ, “to remain” in Christ signifies: ●to be faithful to the responsibilities that emanate from our Baptism. ●to be faithful to the teachings of Christ. ●to remain in the love of Christ (Jn. 15:2). ●to remain in Christ, above all, signifies to mature in him (cf. Eph. 4:15), to become adults in faith and thus bearing abundant fruits of good works. Jesus even said “It is to the glory of my Father that you should bear much fruit and be my disciples” (Jn. 15:8). The more one remains united to Christ, the more he participates in his friendship and divine life, the more fecund he becomes spiritually. If you remain united to Christ, you will grow in the life of grace and in friendship with him. We have to realize that by nourishing our faith continually with his Word, prayers and with the sacrament of his Presence, the Holy Eucharist, we become matured Christians, and thus, founded in Him. In his words: “whoever eats my flesh and drinks my blood lives in me and I live in that person” (Jn. 6:56). The Eucharist is truly the sacrament of our remaining with and in Christ and Christ with and in us.

     Besides, the word of God today equally invites us to do away with all that impede us to the participation in Him, to ward off bad behaviors and sins that render us disunited and disjointed from Him. Else the Vinedresser “will take away every branch of mine that bears no fruit, and prunes every branch that bears fruit, that it may bear more fruit” (Jn. 15:2). Indeed, the following words of Jesus have to reecho in our hearts: “Anyone who does not remain in me is thrown away like a branch, and withers; these branches are collected and thrown on the fire and burnt” (Jn. 15:6). This reveals that out of our own accord there is a possibility of detaching oneself from Christ, and then be condemned to spiritual sterility and inertia, just like dried branches. For “as a branch cannot bear fruit all by itself unless it remains part of the Vine, neither can you unless you remain in me” (Jn. 15:4), separated from Christ we whither!

     The second reading (1Jn. 3:18-24) begins with the challenging and affectionate exhortation: “Children, our love must be not just words or mere talk, but something active and genuine” (1Jn.3:18). Indeed, if we love truly, if the living and authentic love of Christ reigns in our heart, we can be sure “to remain in light” (1Jn. 2:10), “to be God’s children and to know Him” (1Jn. 4:7). The theme of true and authentic love connects the second reading with the gospel, for if we love our brothers and sisters, it entails that we are certainly “remaining in Him and He in us”. True and authentic love is one of the abundant fruits we have to bear for remaining in Christ, like the branches to the allegorical Vine. Here, we see once again the theme of mutual indwelling. Therein, love for the brethren becomes the external test of the mystical union with God, the mutual indwelling orchestrated by Jesus in the Gospel passage. While the internal test is the gift of the Spirit. The union with God and the love for the brethren is not a matter of either /or, but of both / and.

     The first reading (Acts 9:26-31) presents the initial tension between Paul and the apostles immediately after his conversion, at his first post-conversion visit, Paul was anxious to join the rest of the apostles, who on the other hand were reluctant to receive him. However, once this initial tension was overcome, Paul “went in and out with them” (v. 28), in the Lukan parlance this phrase denotes intimate companionship. Paul made open confession of his faith in Jesus Christ. Be that as it may, Paul’s desire to be part of the Apostles, thus to become a branch of the True Vine makes the first reading to dovetail into the overriding themes of the second reading and the Gospel. Indeed, when Paul founded his existence in Christ, we saw how his bold and fearless speeches being so effective, attracted the hatred of the authorities, that they sought to kill. St. Paul indeed, is an existential example of what it entails to remain in him and to bear fruits that glorify God. We need therefore, to empty ourselves of all that is not of God and be refilled with all that is His. We need to detach ourselves from all that is worldly and attach ourselves to the True Vine, Jesus (freedom from and freedom for).

     May God save and deliver us from the tendency and mentality of thinking that we can do without Him, from the tragic illusion of detaching ourselves from Him. But if it happens that out of human weakness and frailty we get detached from Him, we have the grace of reuniting and reconnecting ourselves back to Him through the Sacrament of Reconciliation. Lord Jesus Help us to understand that You are the Only True Vine, and that it is only when we have taken root in you that we can bear fruits. May the Father cut off from us all that does not allow us bear good fruits to the glory of His name. Amen!

(Fr. Vitus M.C. Unegbu)

The Risen Good Shepherd!

(Homily for 4^th Sunday of Easter Year B)

     Even though today’s readings are replete with several themes, however the theme that overlaps in all, is that of the risen Lord, and his continued work of redemption in and through the Church. The first reading speaks of the risen Lord carrying out his saving work in the world, and this was made manifest through the healing of the crippled. And at the heart of that passage is the affirmation that the “name” which saves is the name of the crucified-risen Lord. The heart of today’s Gospel lies in the presentation of the risen Lord as the Good Shepherd, who lays down his life for his sheep, orchestrated in and through his sacrifice on the Cross. The second reading brings to light our present participation and it’s ‘not yetness’ in the risen Christ, for “we are God’s children now; it does not yet appear what we shall be”. In all, Jesus is the Good Shepherd who was crucified and has risen for love of us. Through his passion, death and resurrection Jesus demonstrates immensely that he is the Good Shepherd who has power to lay down his life for his sheep and also has power to take it up again (Jn.10:18).

     In the first reading from the Acts of the Apostles (Acts 4:8-12), we encounter a particular pattern common in the Acts of the Apostles and similar as well to that of the fourth Gospel. That is the procedure of presenting a discourse after a miracle must have taken place. In the context of this reading, the discourse therein comes after the healing of the crippled man. Here, Peter shifts from the fact of the immediate miracle to the proclamation of what or who makes the miracle possible, that is, the power of the Gospel of Jesus Christ., crucified and risen. In this perspective, healing is in close connection to salvation. Healing here, is the sign of the reality of salvation. In Greek, both words come from the same verb ‘sōthenai’, which stands to indicate to be saved or made whole.  Peter made mention of the name of Jesus, as a powerful name. A journey back to history lane, reveals that some of the early Christian exorcists employed the formula “in the name of Jesus” to heal the sick. In his name salvation is made possible, the sick are healed, and those in bondage are set free. Indeed, true, whole and authentic salvation is made available in and through his Name.

     At the heart of the human person is the fundamental desire for salvation. The desire for salvation can be manifested in number of ways, it can be in the need for security, for liberation and purification, for fullness of life and love, for the need to overcome some barriers etc. However, the overriding question that arises from this desire is: who can save man? Here, we can find an answer in the Acts of the Apostles in the words of St. Peter, “there is no salvation in no other” if not in Jesus Christ of Nazareth (cf. Acts 4:10-12). Like Peter we have to firmly believe and proclaim that there is no salvation in no other except in Jesus Christ. There is no salvation in magic (whether white or black), there is no salvation in spiritism, and there is no salvation in gods made by human hands. St. Peter in his words reminds us that we have a common mission to carry out in this world: to proclaim that Christ is truly risen and only in him there is salvation. Jesus is the only Savior of the world, there is no other (v.12). We have to proclaim and make him known not with mere words, but with facts and with a transformed life.

     One may probably ask, why is it in Christ that we can find salvation? Because He helps us to recover what we have lost, that is, our human and divine dignity as children of God. Little wonder, St. John tell us “You must see what great love the Father has lavished on us by letting us be called God’s children – which is what we are” (1Jn. 3:1). What indeed is the motive for offering his life? Because “He came so that we might have life and have it in abundance” (Jn. 10:10). However, this is not automatic, for we are called to make an effort, to welcome him, to accept him, “Who welcomed him, he gives power to become children of God” (Jn. 1:12). Secondly, he regains for humanity her true and authentic destiny, the eternal life, where there is fullness of life and of love, where the contemplation of God will take a different dimension, for “we shall see him as he really is, face to face” (1Jn. 3:2).

    The second reading (1Jn. 3:1-2) reinstates the filial relationship that exists between God and his people. And it is traceable to the paternal sensibility of Jesus, who admitted his disciples and us the privilege to call God “Abba Father” (cf. Rm. 8:15; Gal. 4:6). St. John opines that the world did not know “him”, probably not referring to the Father, but Christ. This of course is in connection with the Pauline statement that the rulers of the world did not know Christ, if not they would not have crucified the Lord of glory (1 Cor. 2:8). In St. John’s parlance too, those Jews that crucified Jesus similarly symbolize the unbelieving world that rejects God’s revelation in and through his Son, Jesus Christ. This serves as a breach between the second and the first readings, particularly, with the assertion “you”, referring to the ‘Israelites’: “You crucified Jesus Christ of Nazareth”.

     St. John tells us that through faith and baptism, we have a common fundamental vocation and dignity. We are children of God not in a metaphorical sense, but we are God’s children really, and thus participants of his divine life. The full splendor of this dignity will be fully revealed in the world to come. We are therefore called to a full communion of life with God in eternal life: “we will be like him, because we shall see him as he is”. In that bid, we have to spend our earthly existence in accordance with our vocation and dignity as God’s children. Every Christian therefore is called to live and realize his or her vocation as a child of God. And this has to be done according to one’s state of life, “There are many different gifts, but it is always the same Spirit” (1Cor. 12:4).

     From the fourth Gospel (Jn. 10:11-18) we read the Good Shepherd discourse. Upon proper perusal into the fourth Gospel one discovers that the Jesus of John made several declarations on his identity, and one of those declarations appears twice in this Gospel periscope: “I am the Good Shepherd” (vv.11.14). And the basic point of this declaration is the fact that the Good Shepherd lays down his life for his sheep (vv.11b.15b.17.18), which is repeated four times in the passage. This basic point of the laying down of his life accentuates the importance and centrality of his “self-giving” in the liturgical season in which we are. It goes a long way to remind us that the risen Lord is the Jesus of Nazareth that laid down his life, “greater love than this no man has, for a man to lay down his life for his friends” (Jn. 15:13). He offers his life spontaneously, freely and gratuitously, for the sake of love.

     Yes! He is the Good Shepherd that defends his sheep from wolves, and today there are many of those wolves, who have only come to destroy Christ’s flock. Wolves in forms of false prophets, false evangelists, ministers of prosperity who relegate the themes of repentance and God’s kingdom to the background. However, particularly interesting are the following words of Jesus: “I know my own and my own know me, as the Father knows me and I know the Father” (v.14b). Knowledge here is predicated upon the readiness to obey his words and to do his will. And the knowledge existent between Jesus and his own is an offshoot from the knowledge existent between Jesus and the Father. As such, the model of this rapport is the reciprocal knowledge existent between Jesus and the Father (v.15).  By knowledge here, we mean experiential knowledge, not a mere head knowledge. Rather knowledge by acquaintance, ours therefore is a knowledge that is derived from our encounter with the risen Lord. And this knowledge propels us to obedience, for “in this way we know that we have come to know him, if we keep his commandments” (1Jn.2:3). At long last, this knowledge leads us to our eternal destiny, for St. John tells us: “And eternal life is this: to know you, the only true God, and Jesus Christ whom you have sent” (Jn. 17:3). And may we join our voices together to that of Simon Peter in affirming and proclaiming: “Lord, to whom shall we go? You have the words of eternal life; and we have believed, and have come to know, that you are the Holy One of God” (Jn. 6:68-69).

     Drawing the issue further, here we see a detailed presentation and representation of Jesus as the Good Shepherd. Jesus himself explains the intimate relationship that exists between the sheep and the Shepherd. He talks about a mutual knowledge that co-exists between the Shepherd and the sheep: “I know my sheep and my sheep know me” (v.14). Not just a mutual knowledge but also a personified knowledge: “the sheep hear his voice, one by one he calls his own sheep and leads them out” (v.3). As such, it is not a relationship where one is active, and the other is passive, not a subject-object relationship, but in the vocabulary of Martin Buber an “I-Thou” relationship.

    Besides, in the context of this gospel passage we come in contact with biblical exclusiveness and inclusiveness, for Jesus speaks of ‘his own’ and “other sheep, that are not of the fold; I must bring them also, and they will heed my voice”, this underlies the mission of the Church at all times, especially in our contemporary world. The task to bring people together, without any discrimination of race, sex, rank or color. The Gospel on its part gives us indications on how to carry out our mission on earth. And the style and the spirit is that of the good Shepherd, “who offers his life for his sheep”. It is a style of service, love and availability toward others. We are all called to the imitation of the Good Shepherd, for if we are shepherds like him, God will be always with us, as He was and is with him, and we will have nothing to fear or to tremble.

     Above all, today as we celebrate the World Day of Prayer for Vocations, let us pray so that, all in their specific calling may realize their primordial vocation as God’s children and the mission of proclaiming the message of Salvation, in accordance with one’s calling and the gifts received. It was Pope Paul VI who desired to dedicate this Sunday, commonly known as the Good Shepherd Sunday, to the Sunday for Vocations, and that is the reason behind our celebration of the World Day of Vocations today. And as we celebrate Vocation Sunday we pray for all those who are Shepherds in and for the Church that they may continue to be authentic imitators of the Good Shepherd. Amen!!!

(Fr. Vitus M.C. Unegbu)

The Mind Blowing Encounter With The Risen Lord!

(Homily for 3^rd Sunday of Easter Year B)

     The mystery of Jesus’ Resurrection is the fulfillment of all that God promised in the Scriptures. The fulfillment and proof of this divine promise is at the center of today’s readings. In the first reading and the Gospel we see a convinced proclamation of the realism and thus the credibility of the Resurrection, we pass from the empty tomb to an encounter with the risen Lord.  In the Gospel we see the Risen Lord in the midst of his apostles and disciples to assure them that he is the crucified risen Lord, the signs and wounds are indicators to the veracity of that event, so he proves that it is he! Once again he made reference to the Scriptures “These are my words which I spoke to you, while I was still with you, that everything written about me in the Law of Moses and the prophets and the psalms must be fulfilled. Then he opened their minds to understand the scriptures” (Lk. 24:44-45). In the first reading, Peter on his part made reference to the scriptures thus: “But what God foretold by the mouth of all the prophets, that Christ should suffer, he thus fulfilled” (Act. 3:18; cf. Lk. 24:46). Indeed, today we see a sort of combination of the speech in Acts and the Lord’s instruction in the Gospel, to the apostles, and upon proper reflection, we can say that both are like two searchlights focusing on the same target: the words of the Scriptures that Christ must suffer! The second reading traces once again the redemptive power and universal implication of Christ’s death and resurrection, for “he is the expiation for our sins, and not for ours only but also for the sins of the whole world (1Jn.2:2).

     The first reading (Acts 3:13-15.17-19) of this Sunday centers on the renowned discourse of St. Peter after the miracle of the healing of the cripple at the Beautiful Gate of the temple. In the context of this reading, we can easily identify two diverse reactions of the apostle. At the first instance, St. Peter was hard on the people of Jerusalem, he accused them of the death of Jesus Christ, “It is God of Abraham, Isaac and Jacob, the God of our ancestors, who has glorified his servant Jesus whom you handed over and then disowned in the presence of Pilate after he had given his verdict to release him. It was you who accused the Holy and Upright One, you who demanded that a murderer should be released to you while you killed the prince of life. God, however raised him from the dead, and to that fact we are witnesses” (Act. 3:13-15).

     In this episode, we could see the power of the Resurrection manifest in the person of Peter. There is now a difference between Peter, the apostles in general and the disciples before and after the Resurrection. Ceteris Paribus, an encounter with the risen Lord should not leave us untouched or unchanged. Therefore, child of God, what has changed in you since after your encounter with the Risen Lord, in his words and through the sacraments?  At the second instance, St. Peter was extremely considerate and soft, to the extent that he almost asked pardon to the people and to the leaders “Now I know, brothers, that neither you nor your leaders had any idea what you were really doing” (Act. 3:17). As we can see, at this point, St. Peter didn’t state with precision, if it has to do with a culpable ignorance or not; however, his invitation to repentance in verse 19 is revealing of his stance. Their ignorance did not overrule the responsibility for their actions.

     However, the idea of culpable ignorance or not is not the main focus of the apostle, for he attested earlier that “while you killed the prince of life. God, however, raised him from the dead” (Act. 3:15). The raising of Jesus demonstrates that God can make something good from evil. Interestingly, God’s love instead of being discouraged by human acts of wickedness and sinfulness is rather stimulated to a more ardent manifestation. This indeed, is a message of hope for us, in that, in our misery and weaknesses, God never gets tired of giving us chances and opportunities to come back to Him.

     The conclusion of Peter’s discourse is sound, practical and logical. It ended with a logical and existential call to a change of life: “Now you must repent and turn to God, so that your sins may be wiped out” (Act. 3:19). The Death and Resurrection of Christ, is the certainty of the possibility of being purified from our sins, by virtue of his bloody sacrifice. And this is the message that the Church continues to transmit in every time and place, even to our own present time. Above all, the hit track of this passage is in the words “to that we are witnesses” (Act. 3:15b). Similarly, as Christians we are called to be witnesses to this event. This indeed, is an important message that runs through the first reading and the Gospel.

     The Gospel (Lk. 24:35-48) has as its pivot the apparition of the Risen Christ. The episode we heard in the Gospel happened on the evening of the day of Easter. The apostles and the other disciples were gathered together with Peter (v.33), and they were speaking among themselves of the things that have taken place on that day: the empty tomb discovered by Mary Magdalene, Peter, John and the women who said they had a vision of angels, which affirmed that Jesus is alive, the apparition of the Risen Lord to Simon, the testimony of the two disciples of Emmaus and recognizing Him at the breaking of bread. The passage says that “They were still talking about all this when he himself stood among them and said to them, ‘Peace be with you!’” (v. 36). St. Luke took time to give us a detailed description of the state of mind and emotions of the apostles and the disciples at the apparition of Jesus: They were stupefied and afraid, troubled and doubtful, and they had a feeling of great joy. At the same time, they were stupefied in the face of this incredible and extraordinary event: The apparition and thus the presence of the Risen Lord. The greeting of Jesus to them is “Peace be with you”. This is not a mere wish or desire. Instead, truly the Risen Lord comes with Peace. And indeed, the troubled apostles and disciples needed it most at that time.

     And standing in their midst Christ did try to convince his apostles and disciples that He is truly the One. Therefore, the apparitions more than the empty tomb lay a more convincing credence to the realism of the event of Christ’s Resurrection. However, the fundamental question that could arise from the Resurrection event in the Lukan context is: Is Christ truly risen? And if He is truly risen, what is the rapport between his crucified and risen body? To this, St. Luke in his Gospel offers us a convincing reflection. For he wrote to Christians who were living in an environment dominated by the Greek culture, whereby, the soul after death was believed to live separated from the body. And today’s passage is a response to such provocation. He did affirm that Christ is truly risen. He went on to reinstate that Jesus rose in his body in the physical reality, though his glorified body has a particular quality, for he can enter into a room “on closed doors’, he can appear in different places, he can appear and at the same time without making himself known. The fundamental fact is that the Risen Lord is not a ghost, without a body, in his words: “See by my hands and my feet that it is myself. Touch me and see for yourselves; a ghost has no flesh and bones as you can see I have” (v.19) and again “they offered him a piece of grilled fish, which he took and ate before their eyes” (vv. 42-43). The three gestures (look at my hands and feet, touch me, he ate the fish) are revelative that the One standing in their midst is indeed the crucified-risen Lord, though the conviction did not come in a sudden manner, rather he captured them gradually.  After that encounter with the Risen Lord doubts and perplexity disappeared from the minds of the apostles, for a “great joy” filled their hearts. They become more convinced of the realism of the Resurrection and their desire to announce it in the whole world grew stronger. This is how it supposed to be for us too, our faith in the risen Christ has to be more matured and convincing, in order to be translated into a joyful proclamation. The Risen Jesus is the same Jesus who was crucified. He carries on his body the signs of his passion and he says to his apostles and to us today “look at my hands and my feet that it is myself” (v.39). Thus, the event of the crucifixion and resurrection of Jesus is not only a historical fact, but also an ever-present and always active event in the lives of believers.

     Besides, the risen Lord helps us to understand that his passion and death are not mere facts that happened by chance, but together with the resurrection are the culminating point of the salvific design initiated by the Father. Jesus is indeed, the interpretative key to all the Scriptures. Little wonder, he reminded his apostles: “This is what I meant when I said, while I was still with you, that everything written about me in the Law of Moses, in the Prophets and in the Psalms, was destined to be fulfilled” (v. 44). Even though Jesus preempted this before his Passion, it was necessary that after his resurrection, “He then opened their minds to understand the Scriptures” (v.45). Beloved in Christ, let us ask the Risen Lord to equally open our minds to the understanding of the Scriptures, of His word. For the opening of our minds will help us to understand that the history of Israel received its meaning from the Passion, Death and Resurrection of Christ; that our own history too and the destiny of humanity have in Christ the center and the fullness of meaning. Indeed, it is the design of the Father who brought “everything together under Christ, as head, everything in heaven and everything on earth” (Eph. 1:10), all is recapitulated in Him.

     Above all else however, it is pertinent to note and as such it behooves us to underscore that Christianity is not a conglomeration of dogmas and moral laws, rather an encounter with the Person of the Risen Lord, and a proclamation of a fact: His Death and Resurrection. The call to testify and bear witness to this event is a responsibility of not only the Church, but of each and every one of us (ranging from the Pope to the newly baptized). The invitatory word “witnesses” is repeated in both the first reading and the Gospel. St. Peter says we are witnesses to these things, and Jesus says in the Gospel: “You are witnesses to these things”. Witnessing goes beyond telling people about the life of Jesus, it is beyond telling people that he has risen, witnessing to Jesus has to be existential, with our lives. Indeed our transformed life will show the people that the Risen Lord had touched us. But let us not forget that we can be reliable witnesses when our testimony is borne out of a personal experience and encounter with What or Whom we announce.

     The second reading instead (1Jn. 2:1-5a) reinstates the purifying and salvific roles of his death, “we have an advocate with the Father, Jesus Christ, the Upright. He is the sacrifice to expiate our sins, and not only ours, but also those of the whole world” (1Jn. 2:1-2). The letter to the Hebrew equally affirmed that Jesus “lives forever to intercede for them” (Heb. 7:25). Christ truly, is the expiation for our sins. And he continues to act as our advocate before God by and through the merits and benefits of his death and resurrection   

     In all, brethren, let us pray and ask Jesus the Eternal and the Incarnate Word of the Father to illumine us, to open our minds to the intelligence of the Scriptures, and to help us to be among those who put it into practice, and not mere hearers (1Jm. 1:22), for we are equally called to be witnesses!

 (Fr. Vitus M.C. Unegbu)

 

    

The Encounter with The Risen Lord!

(Homily for 2^nd Sunday of Easter (Of Divine Mercy) Year B)

          If the last Sunday, Easter Day underlined the mystery of the Resurrection, this present one is more of the human response to the mystery of Christ’s Resurrection and his Absence-Presence. The “apparitions” or rather appearances of the Resurrected Christ with his apostles and disciples are not mere apparitions, but they are encounters, meetings with the person of the Risen Lord. Because “apparition” tends to limits the event to an appearance of a ghost. But it is the concept of “encounter” that depicts very well the realism of the Resurrection Event. And having established the credibility of this realism, he sends his apostles out.

          As we read in the Gospel, Apostle Thomas is probably the paradigm of every man: a passage from incredulity to faith in the Risen Christ, from the search of evidence to the joyful profession of faith. In the first reading, the community of Jerusalem proclaims her faith in the Risen Lord, when they reunite every Sunday to listen to the teachings of the apostles and to celebrate in fraternal communion the breaking of the Bread, the sign of the mystery of Christ’s Death and Resurrection. In the second reading, the words of St. Peter once again resounds in our ears: “You have not seen him, yet you love him, and still without seeing him you believe in him” (1Pt. 1:8).

          In the Gospel (Jn. 20:19-31) of today we are presented with the account of the two apparitions of the risen Lord. St. John underlines with vigor that Christ who appears and who is in the midst of his disciples is a living and real Being, the same Jesus  that was nailed on the Cross, for this he shows the hands and the side, those are the signs of martyrdom (v.20). He equally underlined the different ways of manifestation of Jesus before and after the Resurrection. There is a profound difference: He enters now unexpectedly, even when the doors are locked. Indeed, this Gospel periscope is replete with many themes, ranging from apparitions of the risen Lord, faith of the apostles, to the gifts of the Risen Lord to his people. However, the episode of the Gospel is equally situated in the context of a Christian community. Let us take into consideration the two great gifts that the Risen Christ brought to the first Christian community, of the apostles reunited in the cenacle: -Jesus gave them the gift of peace “Peace be with you”. Peace biblically embraces all the divine promises: grace, blessing, divine benevolence, interior serenity and salvation. –Secondly, he gave them the gift of the Holy Spirit. “He breathed on them and said: receive the Holy Spirit”. Upon this, he gave them a mandate as well: “If you forgive anyone’s sins, they are forgiven; if you retain anyone’s sins, they are retained” (Jn. 20:23). The Holy Spirit was given to the first Christian community and to the entire church, specifically for the remission of sins, and for the regeneration of men in the life of grace. Having received this Gift are we regenerated?

          Thomas wanted to see him in his presence before he would believe in his absence. After his appearance he disappeared. Every time he was recognized off he was. In fact, in a way the Easter story is much more a story of his disappearances, than of his appearances. Indeed, it was as if he wanted to tell them something, to tell them: Now up to you, even though I am alive, but I will be absent, so it is up to you, little wonder he blew on them and gave them the Holy Spirit.

 Anyone who has the Christ experience must have a change or transformation of life. And the attitude of Jesus towards Thomas the unbelieving apostle, reflects greatly God’s faithfulness, who condescended to accept the incredulity of man, in order to bring him to an unwavering faith, to a solid and definitive faith: “My Lord and My God”. This has become an uninterrupted confession of faith of the Church in the Resurrection of Christ.

          The episode of today’s gospel relative to the two apparitions of the Risen Christ teaches us also the importance of faith in our relationship with Christ. In fact, Thomas that was not present in the first apparition, did not believe the testimony of the other apostles. He wanted to see Him personally, touch Him, he wanted to have a direct personal experience with Him. And he was satisfied when Jesus appeared the second time, after eight days. This time, Thomas was present, but Jesus does not applaud the unbelieving apostle, rather He says: “You believe because you can see me. Blessed are those who have not seen and yet believe” (Jn.20:29). As such, we should not ask for the tangible demonstration or sensible experience, as Thomas did, rather the grace to grow in a pure and genuine faith.

          To believe entails confiding and entrusting oneself to Christ and the testimony of the apostles: a faith that wants to see, touch, and experience is not a true faith, but distrust and diffidence to Christ and the first witnesses: the apostles. The Risen Lord declared blessedness for those who believe without seeing, and it does not mean that they (believers) will be immune to sufferings and trials. The second reading calls for joy in tribulation for the purpose of the things that lay ahead.

          Indeed, the Resurrection of Jesus becomes the Yes of God to His Son Jesus Christ, Redeemer of every man. The Resurrection of Jesus is a motive of joy for us, because as St. Peter opined “Blessed be God the Father of our Lord Jesus Christ, who in his great mercy has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead” (1Pt. 1:3). God is faithful, for this He did not abandon the life of His Son to death. May the Risen Lord fortify our little faith in Him and give us joy in times of affliction!

           And today being Divine Mercy Sunday we are called to celebrate God's Mercy, for the whole world is enveloped in and by the mercy of God. Indeed, behooves us today to affirm and reaffirm that Mercy is the most eloquent attribute of God. Mercy is the interpretative key to all the Mysteries of God and to all the Events of our Lord Jesus. For instance:

The creation of man is a sign of God's merciful love.

The incarnation of Jesus is purely a manifestation of the Divine Mercy.

The signs and miracles performed by Jesus are equally splendid manifestation of God's mercy.

The Passion and Death of our Lord Jesus Christ are maximum expressions of Divine Mercy.

The Resurrection doubtlessly is also an ultimate manifestation of God's mercy.

          In fact, as Pope Francis would say, Mercy is another name of God. And as we celebrate His Mercy today, let us take to heart the invitation of Jesus: "Be compassionate just as your Father is compassionate" (Lk.6:36). As such, we are called to be objects and subjects of God's mercy. As daily recipients of God's mercy, we are called to be merciful to others. May God continue to show us his mercy especially in our world today apart by the presages of war, violence and hatred. May the freshness of his mercy (Lam. 3:22-23) heal us and heal our world.

Jesus I trust in You

Jesus I trust in You

Jesus I trust in You

(Fr. Vitus M. C. Unegbu)