The Word Became Flesh!

(Homily for Christmas, Mass during the Day)

          Today, with great joy and solemnity we celebrate Christmas - the feast of God's magnanimous and unconditional love, the feast of God's Self-gift to mankind. Christmas is God's gift placed in human hands’. A real Gift wrapped in swaddling clothes (Lk. 2:12). One may ask why this yearly celebration for a Child that was born more than 2000 years ago, but it is only with and through the eyes of faith that one can understand why this Child is perennially adorable. Christmas is not an event of the past, but more importantly, it is also an event of today and each day. Only the Word of God, welcomed simply in our hearts can reveal to us the mystery surrounding this Child of Bethlehem, and indeed, the pre-existent Word of God throws more light to the mystery of the grotto of Bethlehem. Interestingly, the readings of Hebrew 1 and John 1 reveal that we are not merely celebrating the birth of a baby, rather the mystery of God’s self disclosure and communication in Jesus. His coming into the world is part of the dynamic process of God’s self-communication. The Christian God does not present Himself as a supreme entity that resides impassive on His throne of changeless eternity, but He descended and stooped so low to take the human flesh. The mystery of the Incarnation is so great and attracting that no matter how hard one tries, it cannot be jettisoned. The mystery is so great that the great thinkers of all times could not exhaust it. Indeed, I have allowed myself to be drawn by the irresistible attraction of this mystery. And together with the angels and shepherds i have come to contemplate the real gift of Christmas: The Child Jesus (a baby wrapped in swaddling clothes). Come let us adore Him the pre-existent and eternal Word!

          In the First reading (Is. 52: 7-10) Prophet Isaiah proclaims the reign of God, that is being realized now by God’s mighty act. In the context of this passage, the mighty act is the return from exile. Whereas for us it is the Birth of the Child of Bethlehem: Jesus, as announced by this angelic hymn. Therein, Yahweh returns to Zion (v. 8) to comfort his chosen people (v.9), and indeed, his mighty work of salvation is seen by all men (v.10). The prophet announced the universality of God’s salvation. Behold, “all the ends of the earth shall see the salvation of our God”. “How beautiful on the mountains are the feet of him who brings good tidings. What is this good tiding? Jesus is the good tiding. And what is the good tiding all about? Is a tiding of peace, goodness, God’s tenderness and salvation. The prophet says to Zion and to us today “your God reigns”. The Lord has comforted his people, Isaiah says, because he sent his only Son, the Saviour. Even the psalmist joins in this universal exultation: “All the ends of the earth have seen the salvation of our God” (Ps. 98:3).

          In the Second reading (Heb. 1:1-6), the sacred author writes vehemently about the manifestation of God to men, not through Kings or prophets, but now through His Son. And that is the greatest novelty of the mystery of Incarnation. Jesus is the definitive Word of the Father, the supreme revelation of the Father. The writer of the letter to the Hebrew presents Jesus as the highest revelation and definitive Word of the Father (Okwu ekwuru ihe agbañwo). In the words of the writer, “In the olden days God spoke to our fathers in various ways through the prophets, but in these last days he has spoken to us through his Son”. He says that the dignity of Jesus is more than the angels, because no angel was given a name that he was given, which name? “Wonderful Counsellor, Mighty God, Everlasting Father (A child and a Father) Jesus is called Father, in participation to the Father’s paternity, “from whom every fatherhood in heaven or on earth takes its name” (Eph. 3:15), Prince of peace” (Is. 9:5), Jesus, Emmanuel. Therefore, all the angels adore Him, and if the angels of God adore Him, what of we humans. Let us join our voices together and shout “we have come to adore Him”. Behold, this passage of the letter to the Hebrew reaffirms the Pauline expression: “He is the image of the unseen God, the first-born of all creation, for in him were created all things in heaven and on earth: everything visible and everything invisible, thrones, ruling forces, sovereignties, powers- all things were created through him and for him. He exists before all things and in him all things hold together” (Col. 1:15-17).

          The Gospel (Jn. 1:1-18) of today exhumes once again the pre-eminence and pre-existence of the Word of God, for, “in the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God”. St. John starts with the beginning because Jesus is the eternal Word of the Father, the Word that was used in the creation (Gen. 1:1-3), all was made through him, “ihe nile di adi siri n’aya diri”. Be that as it may, the self-revelation (Word, Logos) did not begin with the Incarnation event, rather with creation (cf. Heb. 1:1-14). St. John in his gospel gives us a wonderful explanation of the Incarnation (Kai o Logos sarx ergheneto). The Word of God took flesh and became one of us and one with us. The word “flesh” denotes the whole of humanity, not just the humanity of Jesus. Not only that he took the human flesh, but he dwells within and with us. Little wonder, St. Paul affirmed “in him we move, in him we live in him we have our being” (Acts 17:28).

           However, though he dwells in and within us, He remains the Eternal Word of the Eternal Father. John affirms that He is eternal like the Father. He is the true Light that enlightens all men. He is the fullness of grace from whom all draw grace. He has power to make children of God all those that welcome Him. John tells us the type of reception the Word of God received: “He came to His own and his own people did not accept him. But to those who did accept him he gave power to become children of God” (Jn. 1:11-12). Behold, wherever the Son is received, man is restored to divine sonship. But unfortunately till today, in so many ways, God continues to suffer rejection in the hands of men, in our societies and in our world. The event of Christmas interrogates each and every one of us. If Jesus were to come today, can we make a place for him in our home and heart? As a matter of fact, he is already there standing and knocking at the door (Rev 3:20). As Joseph and Mary did, we are invited to welcome Him. Christmas is an event of God knocking at our door. If you hear his voice and open he will also open for you when you knock.

         St. John says that “in him was life, the life was the light of all men”. He further expressed that, “Light shines in darkness, but darkness hasn’t overcome it” and I may add, and it will never overcome it. Irrespective of the fact that evil still persists in the world today, all kinds of atrocities and unimaginable crimes, yet the fact still remains: “Light shines in darkness, but darkness hasn’t overcome it”. JESUS is our light, allow him to enlighten your life. He will continue to shine, His light will continue to beam. With this consciousness we join our voices together to that of St. Augustine in saying “Oh man wake up, it was for you that God was made man”.

          In all, as emanating from the gospel passage of St. John’s prologue, the event of today brings three important factors to our consideration: ►Christmas is an event of light: The Readings resonate the theme of light, and the Baby in the manger is the Light of the world (Jn. 1:9). ►Christmas is an event of love: John in his Gospel says, “For God so loved the world that he gave his only Son, so that whoever believes in him, will not perish, but will have eternal life” (Jn. 3:16). ►Christmas is God's self-gift! The real message of Christmas is that Jesus is a gift to the world. “You will see a sign: a child wrapped in swaddling clothes” (Lk 2:12).   

          Behold, the peak of our excitement and celebration today revolves around the fact that we are not talking about a sign like in Isaiah and Mathew, but today we are celebrating his presence in our midst. The highest point of God’s revelation is this passage from sign to reality, a real presence! Truly, he is present with us in this celebration in a special way through the Eucharist. At this altar the sign of a Baby in the manger is made present in the sign of Bread, no longer wrapped in swaddling clothes, but broken for the life of the world. And with his presence in the Eucharistic Bread he becomes a Gift per excellence, not just a Gift, but equally the Food for our nourishment. Thank You Jesus! There is indeed a knit connection between the Incarnation and the Eucharist, even the place of his birth Bethlehem means “House of Bread” and with Jesus it is no longer ordinary bread, but the Eucharistic Bread. We are filled with joy in the presence of the God who comes to save us and in the salvation he has already won for us. Just as Adam rejoiced when he saw Eve “bone of my bone and flesh of my flesh” (Gen. 2:23), so too we rejoice in the presence of “the Word that became flesh and dwelt among us” (Jn. 1:14), he took our human flesh.

          Brethren, let us assume the sensibility of the wise men, “we have come to adore Him” (Mt. 2:2). And really we too have come to adore Him. May we all join in this perennial adoration of the Child of Bethlehem, and as we solemnly adore and celebrate Him today, we joyfully acclaim “TODAY IS BORN OUR SAVIOR - CHRIST THE LORD”.

Come let us adore Him!

Come let us adore the Child of Bethlehem!

Come let us adore the Savior!

Come let us adore this Child who is equally a Father!

Come let us adore the Emmanuel!

Come! Come!! Come!!!

Wishing you all a grace-filled celebration of Christmas!!!

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

 

 

Unto Us A Son Is Given!

 (Homily for Christmas, Mass During the Night)

           This night is indeed, a night of great joy, peace and light for the God in our midst. The story of the birth of Jesus, each time we hear or listen to it fills our hearts with profound joy and gladness, it is ever new and fresh in its impact in the human heart. It’s really a message of great joy (Lk. 2:10). And we cannot but embrace this event with a childlike stupor. Indeed, this childlike stupor for this Child of Bethlehem serves as an entrance door to the adoration and the joy of Christmas. Human reason and logic cannot stand their ground at the face of this mystery, for through the birth of our Savior in a manger, a helpless and weak Baby, God has overturned the false certainty and omnipotence of the men of this world, and St. Paul captured it vividly well thus: “God’s folly is wiser than human wisdom, and God’s weakness is stronger than human strength” (1Cor. 1:25). With the celebration of this night, we have come to the end of the season of Advent and the period of expectation and of patient waiting. This is the time to celebrate the Messiah in our midst, the feast of Christmas. This is the most important event in the history of mankind, an event when God became one of us, when God takes the human form in the person of Jesus Christ. Today, Jesus wants to be reborn in our lives. Do we have a place for him in our hearts?

          In the first reading (Is. 9:2-7) prophet Isaiah announces this day as a day of great light, he started with the consoling words: “The people who walked in darkness have seen a great light; upon those who dwelt in the land of gloom a light has shone. You have multiplied the nation, you have increased their joy”. The passage of the ninth chapter of the prophecy of Isaiah was originally a coronation anthem, used at the enthronement of the kings of the Davidic dynasty. It was hoped that each new king would be the ideal king. Interestingly, the Christian faith finds the fulfillment of this hope in Jesus Christ. For in Him, all the blessings looked for at each royal accession in the history of Judah are realized.

         The people of Israel waited long in suffering and hardship for the coming of the Messiah, they kept on waiting for a new era. Behold, Isaiah’s message is for them the fulfilment of God’s promise, in and through the New Born Baby: “For unto us a son is born, to us a son is given, his name will be wonderful counsellor, Mighty God, Everlasting Father, Prince of peace”. His reign will have no end. The title “Everlasting Father” attributed to this New Born Baby delineates His future and Mission (a child and a Father). This new born king is hailed with many honorific titles. He was even called “Mighty God”, this bold ascription of divinity is uncommon in the Old Testament (cf. Ps. 45:7), and however, biblically it points to the sovereignty of Yahweh. This title is indeed to be comprehended in the sense of Deus pro nobis in his grace and salvation (second person of the Trinity) and not in the sense of Deus in se (first person of the Trinity).

          This night we heard once again the Gospel narrative of St. Luke (Lk. 2:1-14). Luke recounts the birth of our Savior Jesus Christ in a rather detailed and fascinating manner. And because of the vitality of that narrative we have listened to it with emotion and passion. Luke places it against the background of the reign of Roman Emperor Caesar Augustus and he also mentions a census in Palestine issued by him at the time when Jesus was born (this serves to tell us that the birth of Jesus is not a fiction or a fairy tale). They went from Nazareth to Bethlehem, in fulfilment of the prophecy that the promised heir of David will be born there. It is generally accepted that Jesus was born in 4 B.C. 

          What marvels me is neither the song of the angels nor the run of the shepherds, but the situation of the manger, where He was born. Not only in a den of animals, He was born in a manger (there was not even space to stay where the animals stay, but they found a place for Him where animals eat): this symbolizes the sacrificial meal that Jesus becomes (Our Eucharistic Jesus), He is a real GIFT. Let us put into consideration a number of particularities emanating from this Gospel passage:

• We see Mary and Joseph that went for census and Jesus that is born in a manger, of all places! Mary and Joseph did not find a place in the Inns, this indeed demonstrates the insensibility of man. Even till today does he find a home in our homes, in our hearts, in our society?
• We capture Mary that wraps Him in a swaddling clothe and the Angel of the Lord that brings the great proclamation. The Angel announces to the shepherds: “Be not afraid; for behold, I bring you Good News of great joy…for to you is born this day in the city of David a Saviour, who is Christ the Lord”. We see the pastors that ran towards the manger to see the New Born Baby. Here we see that the news of the birth of Jesus was first announced to the shepherds (who were considered as sinners). Interestingly, the angels announced to the pastors of the birth of the Savior and also indicated to them how to recognize him: “this will be for you a sign: you will see a child wrapped in swaddling clothes”.
• And equally the Angels in the grotto singing: “glory to God in the highest and peace to men with whom he is pleased”.

         In Luke’s narrative, shepherds were members of a despised class, like tax collectors and prostitutes, they do not enjoy a positive self regard. However, the message of the evangelist here revolves around the fact that Jesus came especially to the outcasts, this idea lingers throughout the third Gospel. In the passage we see the appearance of angels who bring messages to accompany salvific events, and this denotes the salvation events as an act of God. In the Gospel, we have two accounts of the appearance of angels: first, a single angel who announced the messianic birth (cf. Lk. 1:26-38); second, an angel and a multitude of heavenly host, who interpret the significance of the Birth thus: “Glory to God in the highest heaven, and on earth peace for those he favours” (Lk. 2:14). Some translations would say “ peace to people of good will”, therein people of good will does not signify good will in literary sense, but it signifies mankind who are now recipients or objects of divine favour.

         Luke’s narration is fascinating, touching and soul southing. It is neither a legend nor a fairy tale, without historical foundation. The details, and some geographical precisions are indications that it is a historical fact, even though there may be some elements of a popular tradition, the issue is that a real fact has happened. To confirm this, John in his first letter affirms vigorously: “something which has existed since the beginning, which we have heard, which we have seen with our own eyes, which we have watched and touched with our hands, the Word of life-this is our theme” (1Jn. 1:1), and in verse 4 he says “we are writing this to you so that our joy will be complete” (v.4). And St. Peter in the bid to respond to sceptics  and unbelievers writes: “when we told you about the power and the coming of our Lord Jesus Christ, we were not slavishly repeating cleverly invented myths; no, we had seen his majesty with our own eyes” (2Pt. 1:16), here Peter lays credence on the realism of the Incarnation. Again, with a more concrete and incisive expression St. Paul says: “when the fullness of time came, God sent his Son born of a woman” (Gal. 4:4).

          Let us confront ourselves today with this question: “why did Jesus choose to be born in that condition? St. Anselm would ask: “Cur Deus Homo?” (why did God become man?). In the words of St. Augustine “O man wake up, it was for you that God was made man”. God became man to show us the intensity and density of God’s love, “For God so loved the world that he gave his only begotten son…” (Jn. 3:16).

          Be that at it may, Jesus therefore, is not a legend, a myth or a fantasy of human invention, rather He is a historical personage that was born in Bethlehem. The Child that was born in Bethlehem is truly the King-Messiah, the Promised Messiah, the Prince of peace (Is. 9:5b). For St. Paul, “In Him dwells the fullness of divinity” (Col. 2:9). Substantially, what does the birth of Jesus reveal to us:

• It reveals the dignity of the human person, for if the Son of God became man to save man, it means that in the eyes of God the dignity of man has an inestimable value.
• It reveals that each person is called to a communion of life and of love with God, for the Son of God assumed the human nature to enrich us of his divinity. In fact, as St. John rightly puts it “To those who accept Him he gives power to become children of God” (Jn. 1:12), therefore to share in his divinity.
• The birth of Jesus equally is an indication that we are in a journey towards a precise goal. As St. Paul tells us in the second reading: “we are waiting in hope for the blessing which will come with the appearing of the glory of our great God and Saviour Jesus Christ” (Tt. 2:13).

          In the second reading (Titus 2:11-14), St. Paul in his letter to Titus proclaims that the grace of God has appeared for the salvation of all men. The grace appeared to redeem us from our iniquity. This tells us the Father’s purpose for sending his Son (redemption of the world). The child that is born and given to us is our Redeemer (little wonder he was called child and father by Isaiah). Jesus gave himself to redeem us. The author of this letter carried the Advent theme into Christmas, for the reading speaks about the first (v.11) and the second (v.13) comings of Christ. As a matter of fact, the first coming is an anticipation of the second coming, little wonder it is celebrated at midnight, for according to the New Testament imagery, the second coming will take place at midnight (cf.Mt.25:6).

          Above all else, however, it is quite unfortunate that we are celebrating the birth of the Savior, not in a type of world described by Isaiah in the first reading, a pacific world, where men live in harmony and love as brothers, where justice reigns. Instead, today we are soaked in fear because of the Corona Virus, a lot of people have lost their lives this year because of this pandemic. Again, our world is divided by hatred, war, violence and injustice; and in this situation the dignity of man raised by Christ is thrown to the mud, in our world where human beings are killing their fellows (cf. Gn. 4, 1-16: Cain and Abel), where is the reign of love and of peace that the new born Baby brings? It is only when humanity welcomes this Child that our joy will be complete (cf. 1Jn. 1:4). As a matter of fact, he is already here standing and knocking at the door (Rev 3:20). Christmas is an event of God knocking at our door. If you hear his voice and open he will also open for you when you knock. It is a favourable time to welcome Jesus in our hearts (Maka Jisos bata ihe di egwu g’eme). The real message of Christmas is that Jesus is a GIFT to the world. “You will see a sign: a child wrapped in swaddling clothes” (Lk 2:12). Jesus is the center of human history, from his birth the human history was divided into two: Before and After Christ. May we make him the center of our life. Christmas is not only an event of the past, but more importantly, it is also an event of today and of each day, and as we solemnly celebrate it today, we joyfully acclaim “TODAY IS BORN OUR SAVIOR - CHRIST THE LORD”. Christmas is really an event: An event of love! An event of joy! An event of peace! An event of God’s presence (Emmanuel)! A feast of gift! Merry Christmas to You all, Brethren and Friends!!!

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

 

Making Space For The Savior!

 (Homily for the 4^th Sunday of Advent Yr. B)

          Today we enter the fourth and last week (or better the last day) of Advent, and as we draw closer to the event of Christ, the Advent lessons as replicated in the readings take us more than ever, to the brink of the mystery of Incarnation. The Old Testament prophecies about the Messiah, which culminate in the figure of John the Baptist, find their fulfilment in the event of Christ. A careful observation along our Advent journey reveals that there is a move from John the Baptist’s mission to the Blessed Virgin Mary and the Annunciation. Indeed, here we have two important Advent figures: while John the Baptist summarizes the Old Testament prophecies and announces the impending Christ-event, Mary on the other hand served as an agent through whom the mystery of Incarnation was realized. She served as the door for the entrance of the Messiah to the world. At the center of Annunciation event is the creative act of the Holy Spirit, which points to the transcendental origin of Jesus.

          The first reading from the second book of Samuel (2Sam. 7:1-5, 8b-11, 16) brings to the fore in a classical manner, the Old Testament David’s Messianic hope. Intent on looking for ways to give thanks to God for all the blessings he received from Him, King David decided to build a house for God better than his own. For in the history of Israel, God's presence was manifested in the Ark of the Covenant, a sacred wooden box which contained the two stone tablets given to Moses. This was carried in their travels and their battles as a reminder of God presence. This was kept in a sacred tent. In the passage of this reading we hear that after God finally gave him rest from his enemies, King David was bothered that while he lived in a house of cedar, the Ark of God dwelt in a tent. Meanwhile, at the beginning Nathan gave his approval to the King’s desire of building a house for Yahweh, but he later gave a different indication in accordance to the further word he received from the Lord at night. Instead of David building a temple for Yahweh, Yahweh Himself promised to keep the dynasty of David forever. Even though this is not a messianic prophecy per se, because it does not talk about the Advent of the ideal Davidic King. It was only later that this promise could indicate the coming of a Messiah from the lineage of David. And indeed, this promise has been fulfilled in and through the Coming of Christ into human history. For God’s presence is no longer through the ark, but now God is really with his people, in and through his Son.

          The second reading (Rm.16:25-27) presents the mystery of God’s revelation, kept hidden until the Incarnation event. In this passage our Lord Jesus Christ is seen as the One who revealed the true meaning of the Old Testament prophecies with His coming. Thus, we could say that there is a passage from the period of silence to that of revelation, which is at the heart of the Advent message. St. Paul speaks about the mystery of salvation manifested through the prophetic writings as God’s plan for all. Above all else however, through Jesus Christ, the salvation of mankind has come to all nations and through him, we find the complete fulfilment of God's promises to the prophets.

          In the Gospel (Lk.1:26-38) St. Luke presents the Annunciation event, an event indeed beaming with hope. Behold, we have a number of Annunciation narratives in the Old Testament (eg. The birth of Isaac Gen.18, Sampson Judg.13 and Samuel 1Sam. 1), and Luke equally recorded the Annunciation of John the Baptist. As a matter of fact, Annunciation narratives precede the birth of an important figure and they reveal beforehand the mission of the child to be born, in the matrix of the Salvation history. But no doubt, the account of Jesus’ Annunciation supersedes other Annunciation accounts. For his is not just about a miraculous birth of a barren couple (eg. Isaac), but a miraculous conception of a young woman, who has “no husband”. Indeed, at this event the creative act of the Holy Spirit receives more a wonderful consideration. This creative act of the Holy Spirit is a pointer that Jesus has a transcendental origin, which cannot be collocated in the human ongoing history. As the celebration of Jesus’ coming in flesh becomes imminent, the essence of the Annunciation narrative ought to be the affirmation of the transcendental origin of Jesus. Through his Incarnation, He is one with us, yet He transcends us. He is one with us and above us.

          Behold, in line with the Annunciation accounts, the mission of the Child to be born (Jesus) is defined in connection with the Davidic Messiah. At this point, we see the link between the first reading and the Gospel. Indeed, the Incarnation and coming of Jesus Christ is the fulfilment of the Davidic covenantal promise. Indeed, St. Luke in today’s gospel wished to indicate the divine origin of Jesus, and equally to show how his birth was the fulfilment of Old Testament prophecies.

          In a particular manner, today’s Gospel invites us in a special way to reflect on two verses from the anecdote of the Annunciation:

►First is the angel’s greetings to Mary, “Hail Mary! Full of grace” (v.28), as a matter of fact, here we readily notice that the initiative of and for this great event came from God.

►Second is Mary’s response, “Behold the handmaid of the Lord. May it be done to me according to your word” (v.38), Mary readily accepted the will and Word of God. Mary without fear gave her positive response that changed the history of human salvation. With her ‘Fiat’ or ‘Yes’ Mary brought God forth in and to the world, thus, God becomes present in the midst of his people.

          Above all, as we approach the last hours of Advent with this powerful event on the reception of God’s Word by the Blessed Virgin Mary, let us pray asking God to give us the grace of Spiritual spontaneity and readiness to welcome His Word in our life, who comes knocking (cf. Rev. 3:20) every day in different ways and forms at the door of our heart. Let us bear in mind and be conscious that our existential plans, desires and designs could be challenged and changed by the Lord who has better plans and projects for us (cf. Jer. 29:11). Indeed, in the first reading we can see David’s plan of building a temple for God and God’s different project. Child of God, no matter what God is proposing to you today, “do not be afraid” (Lk.1:30). At the heart of the Spirituality of Advent is indeed, the sensibility of waiting for the time and coming of the Lord. It is all about waiting for and on Him. The Psalmist says “I wait eagerly for the Lord’s help, and in his word I trust…” (Ps.130:5-6). However, we do not wait on Him idly, and for this, I would like to conclude my reflection with the words of Meister Echkart: “What good is it to me if Mary gave birth to the Son of God fourteen hundred years ago, and I do not also give birth to the Son of god in my time and in my culture”. Therefore, may the openness and disposition of Mary spur us on to create space for Jesus in our life, and this indeed, is the best way of celebrating Christmas, Making space for the Savior!

May Jesus find a fitting and worthy dwelling place in our hearts when he comes! May we like Mary “become pregnant with Jesus”, so that we may carry Him along where ever we go! May the Word of God continue to take flesh in us! May Jesus find space in our societies, in our political, religious and economic structures, and in our World! Amen!!!

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

Rejoice In and For His Presence!

(Homily for the 3^rd Sunday of Advent Yr. B)

          Today is the third Sunday of Advent, otherwise known as Gaudete Sunday, as such, it is a Sunday to be joyful. But one could easily ask: what is the source or reason for this joy? The motive for and of this joy is the presence, the impending coming of the Messiah and his promised Salvation. A Sunday to rejoice in and for the Savior who is already in our midst and yet who is to come. The joy of Advent and specifically of this Sunday emanates from the certainty of his presence, a joy of anticipation and a joy of oasis in the wilderness. The readings of today offer us the opportunity to complete our knowledge about the One who is to come. Last Sunday St. Mark presented Him with the titles of Christ and Son of God (that is about his being), but today John adds the title of Savior (that is, about his action). All the readings of the period of advent stress particularly on the theme of salvation, but today’s readings do so in an intense manner. In the different readings we see a sort of a hymn of salvation. Indeed, we could say after a proper reflection on our Advent journey so far, that while the first two Sundays of the Advent Season laid much emphasis on the eschatological coming of the Lord, the third Sunday focuses our attention adequately on the Lord already present among us.

          In the first reading taken from the prophecy of Isaiah (Is 61:1-2.10-11), the prophet tells us that he is sent by God to announce the joyful message of salvation to the people of Israel, to a people in bondage and he says: “I exult for joy in Yahweh, my soul rejoice in my God, for he has clothed me in garments of salvation” (v.10). This passage of Isaiah’s prophecy is taken from the Trito-Isaiah. Here, the context is the return from exile, for when the Israelites returned from exile they saw that everything was in ruin, in shambles, these situations put them to desolation and despair. It was in this desolate moment that Isaiah speaks to them of the anointed One who is to bring Good tidings to the poor, healing to the broken hearted, liberty to captives, release to prisoners and a year of jubilee. This indeed, was for those that just returned from exile, a message of Great hope. Thus, in those tangible and concrete signs, the Messiah is to be recognized in every age, including our own, for he is still going around doing good and healing people.

          Furthermore, the Christian tradition saw in this prophetic message, not only a message of hope, but more importantly, the figure of the long awaited Messiah, Jesus. As a matter of fact, this passage seemed to have influenced Jesus’ comprehension of his own mission. For this was the prophetic passage Jesus quoted when he entered the Synagogue and was handed on the Scroll, and at the end he says “this passage is been fulfilled as you listen to me” (Lk. 4:21), thus his presence brings the prophecy to fulfilment. This passage of Israel’s prophecy brought to light the theme of joy in view of the imminent advent of God’s salvation. This theme is equally reconfirmed by St. Luke in today’s responsorial psalm, these words resounds again through the Magnificat of Mary “my spirit rejoices in God my Savior” (Lk. 1:47).

          The second reading (1Th. 5:16-24) continues to reinforce the message and theme of joy, raised in the first reading. St. Paul exhorts us to “Rejoice always. Pray unceasingly. In all circumstances give thanks” (vs. 16-18). His first Letter to the Thessalonians from which today's Second Reading is taken, is the earliest letter St. Paul wrote and possibly, the oldest Christian manuscript. This letter is important for it gives us a glimpse into the life of the early Christian community, struggling to live out its faith in a harsh atmosphere of hostility and persecution and wrestling with issues concerning the future coming of the Lord Jesus. Indeed, some Thessalonians expected the Lord's Second Coming to occur in their lifetime and others were discouraged by its delay. In today's passage, St. Paul urges the early Thessalonian Christians to embrace a way of life oriented to God in joy, prayer and thanksgiving. So, strengthened by the belief that God is faithful, let us live the Advent Season not in passive expectation, but in a celebration of life, in openness to the workings of the Spirit that is filled with enduring joy, unceasing prayer and constant thanksgiving. Be that as it may, during the period of Advent, our readings oscillate from the themes of the second coming to that of the first coming. In that bid, the spirituality of Advent is not akin to the contemplation of the first coming, relegating the second at the backdrop, and vice versa.

          The Gospel passage (Jn. 1:6-8.19-28) presents the Logos hymn. In this passage the absolute “beginning” of (the Logos) in verses 1-2 is here contra posed by the historical “beginning” of (John) in verses 6-8, which consists in the witness of John. The evangelist in this prologue glaringly speaks about the personality of John the Baptist by via negative: “He was not the Light, but only a witness to the Light”. The gospel passage in fact wants to show the relationship between Jesus and John. It is within the context of light and darkness that the reference to John is made. However, his purpose was clearly limited to one function, namely, to testify to the light. He told his audience that he is not the light, but the one who bears witness to the light which enlightens consciences by means of faith and radiates joy. The evangelist in the second paragraph reinforces his opinion on John, he repudiated any messianic title to John. He vehemently opined that he is neither the Christ nor the Elijah, but only the voice as in the fortieth chapter of the prophecy of Isaiah.

          In the passage of today’s Gospel we see two different groups of people: the priests and the Levites on the one hand and the Pharisees on the other, who were sent to question John the Baptist about his self-identity, role and authenticity. Who are you? They questioned him. He did admit: “I am not the Christ”. “What then are you? Are you Elijah?” He responded “I am not”. They interrogated him further: Are you the Prophet?  He in humility declares that he is not the Christ, he is not Elijah, but only “a voice that is crying in the wilderness”. John admits that he is not the Christ, yet he also insists on the reality and importance of the role he plays in God's plan as the precursor. He tells them that he was called upon to baptize with water and as one who prepares the way of the Lord. For the second time, some Pharisees were equally sent, as if they were not satisfied with his answers. They asked him: “Why then do you baptize if you are not the Christ or Elijah or the Prophet?” Then John answered bringing to the fore, the difference between his baptism and that of Jesus. For he says “I baptize with water, but there is one standing among you whom you do not recognize, the one who is coming after me”. The word of God reminds us today of the virtue of humility. And John the Baptist teaches us by his Humility as a Voice, he is not the Word, and he was very much aware of it. For a voice without the Word will only make empty noise. We need to rediscover our rightful place as useless servants, because “è Dio che fa”.

          The Gospel passage ends with the declaration of John the Baptist, “There is one among you whom you do not recognize, the one who is coming after me, whose sandal strap I am not worthy to untie” (vs. 26-27). Even today, do we really recognize Him? Do we recognize him in the poor, in those who suffer and in the abandoned? To use the words of Mathew 25 do we recognize Him in the least of his brothers? He is the ever-present God, He is the Emmanuel, but do you recognize Him in your life. St. John presented Him as the One who comes (v.26), this indeed points to the certainty not only of his presence, but equally of his Coming. Little wonder, we have to rejoice for God is among us. The Scripture Readings of today remind us that true joy and happiness is to be found only in God. Yes, indeed, Advent is a time of joyful anticipation and a time of preparation.

          Indeed, the readings of today are replete undoubtedly with reasons for joy. For the Prophet Isaiah promises that justice shall be done; St. Paul assures that Christ will come, while St. John preaches vehemently that he is already in our midst. Thus, the Joy of this Sunday is a threefold Joy: Joy in retrospect, Joy in prospect, and an immediate Joy, Joy in the hinc et nunc of our existence. We are therefore called to rejoice in and for the presence of Christ, who alone can make our Joy complete (cf. Jn. 15:11; 16:24; 1Jn.1:4). Jesus is the source and motive of our joy, and that is the Good News of today!!! As we continue to wait for His Coming may the joy of the Lord be our strength (cf. Neh. 8:10), and May He fill us with an inexpressible and glorious joy (cf. 1Pt.1:8). Come Lord Jesus! Come for without You our Joy is incomplete!!

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

 

 

     

 

Voice to The Word: Preparing For The Savior Who Comes!

(Homily for the 2^nd Sunday of Advent Yr. B)

          On this second Sunday of the holy season of Advent the Liturgy of the word gives us a programmatic statement “prepare the way of the Lord”, and thus, the pivot around which revolves the word of God is on the invitation “prepare”. And an in-depth perusal in the first reading and the Gospel reveals that in the invitation to prepare, we are concretely called to be voice of and to the Word. It is this mission of voice that dovetails in the readings. Equally in the second reading we are invariably called to be a voice to the reality of Christ’s second coming. In a nutshell, this Sunday the steps to follow are: repent, prepare the way and make his path straight.

          The First reading (Is. 40:1-5.9-11) presents what I may call the most interesting part of the prophecies of Deutero-Isaiah. In the context of this passage, one can see that in his prophecies this exilic prophet was not directly thinking about Christ and his event, rather his prophecy was on the Restoration of Israel from the Babylonian exile. However, his message envisaged the coming of the Messiah. But at the tenth verse, he assured the people: “Behold, the Lord God comes with might”. In his prophecy, Isaiah envisaged this return from exile as a second exodus, where miracles similar to the first exodus are repeated, in his words: “Every valley shall be lifted up, and every mountain and hill be made low; the uneven ground shall become level, and the rough places a plain” (v.4). Besides, the exodus event is considered as an eschatological event, for it is likened to the event of Christ in the New Testament. It is in this context that we can understand profoundly the programmatic cry of John the Baptist in the wilderness: “prepare the way of the LORD, make straight in the desert a highway for our God”.

          The passage opened with the Lord’s announcement: “console my people, console them” (v.1), he assured the Israelites in exile of the fulfilment of the promise of the Messiah. This reveals that God knows his people’s pains more than they do. The Prophet brings comforting words to the suffering Israelite in exile in Babylon. God assured them that salvation will come, for he loves and forgives his people. In the midst of their mourning and insecurity, he reassured them that God has not abandoned them, that their period of slavery is over. Indeed, this passage summarizes the theology of exile. It gives reasons why there was exile at all. Of course it was not because of God’s lack of power, love and protection. Rather it was in response to the people’s negligence of their faith in God.  But in the long run, God intervenes and says that their punishment is over, and truly, this is a Good News. The phrase “good tidings” emanated originally from Hebrew, and it is the verb that later brought forth the noun “gospel” (euangelion) in the New Testament. The good tidings been referred to by the prophet is the impending Good News of Divine intervention in the history of the chosen people, basically the return from exile.

            The passage of today’s Gospel (Mk. 1:1-8) presents the introductory part of Mark’s Gospel, which sets the stage for Jesus’ ministry. In the second Gospel, unlike in the first and the third, the primary concern of the Evangelist is the person and figure of Jesus Christ, his self-proclamation and the advent of the messianic time, long awaited by the Jews. Little wonder, already from the beginning of his Gospel, Mark captures the specific role played by the Baptist, that of, pointing to the person of Jesus and his salvific mission. Mark expressed the fact that John the Baptist was the forerunner of the Messiah, in fulfilment of the Old Testament prophecies.

          Today we read the beginning of a Good News. The beginning of a good tiding, a Good News – that is Jesus himself; Mark indeed captured it well when he said “The beginning of the Good News about Jesus Christ, the Son of God”. For Jesus is Good News personified. He tells us about the unfolding identity of the man Jesus as “the Son of God”, which is ultimately pronounced by a pagan soldier at the foot of the cross saying, “He is truly the Son of God” (Mk. 15:39). The “One mightier than I”, to say it with John the Baptist. Jesus is mighty and powerful not necessarily because he is Omnipotent, but because he is All-loving, to the extent of giving his life.

          In the periscope of today’s Gospel, we encounter in the Word of God, one of the most popular and important figures of Advent- John the Baptist. He inaugurated and launched the awareness for the coming of Christ, the gospel and Christ’s event. In today’s gospel, St. Mark talks about the “gospel of Jesus Christ”. This Marcan phrase, could be considered from two dimensions: first, from the subjective dimension, therein, it means the gospel that Jesus preached (cf. Mk. 1:14); second, it could also be considered objectively, as in the gospel about Jesus, the gospel preached about Christ. As a matter of fact, the subjective consideration is historically more enriching. Indeed, it is without doubt that the mission of Jesus was an offshoot from that of the Baptist. We could therefore, opine that one is the continuation of the other, if not for any other thing, for the themes that formed the very backbone of their various missions. While John insisted on judgment (pointing vehemently on repentance), Jesus was emphatic on Salvation. The parable of the children in the Market square presented the difference in a more glaring way (cf. Mt. 11:16-19).

          John the Baptist emerges here as the immediate precursor of Jesus. “Behold, I am sending my messenger ahead of you ….Prepare the way of the Lord, make straight his paths”. Here the first reading forms the background of the gospel. John the Baptist's preparation for the coming of Jesus was not aesthetic or physical beautification. He calls for a spiritual preparation. And the people responded to his call for conversion with the confession of their sins. John further teaches us how to wait by what he wore and ate, and also by his Humility as a Voice, he is not the Word, and he was very much aware of it. For a voice without the Word will only make empty noise. Interestingly, we could say that the question Isaac asked his father Abraham in the book of Genesis (22:7): “But where is the lamb?”, was answered by John the Baptist in the gospel of John: “Look, there is the lamb of God that takes away the sins of the world” (1:29). He is the voice of the Lamb. The preaching of John as a voice hinged on two aspects: ● His preaching of repentance and baptism and the forgiveness of sins. ● His declaration of the advent of One stronger than him, who will baptize with the Holy Spirit.

          The passage latently underlines a distinction between Jesus and John. John himself remarked that he is totally subordinate to Jesus. He says: “One mightier than I”. The term “power” in biblical terms is an attribute of God (cf. Dt. 10:17; 2Sam. 22:32; Jer. 39:18). The phrase “more powerful” is a pointer to the mission of the One that comes after him.

          In the second reading (2Pt. 3:8-14) a deep and wider reflection brings to our consideration that from the context and tone of this letter, it does appear the author had to grapple with false teachers of gnostic conviction, who seemed not to believe in the second coming of Christ. The Gnostics tend to lay much emphasis on the present reality, at the expense of the eschatological event (the “already” and the “not yet” respectively). And in the bid to respond to their disbelief on the second coming of Christ, the author made reference to Psalm 90, to draw home his point: “A thousand years in thy sight are but as yesterday when it is past, or as a watch in the night” (v.4).

          Therein, while the author sought to reaffirm the fact that God’s time is different from ours, he reinstated hope in the Parousia. The uncertainty as regards the time He will come, is a spiritual motivational factor for holiness and good living. Be that as it may, the Second reading is a reminder that as we await the Lord, whether he comes early or not, we must not relapse into sin or take advantage of his delay to do evil. Here are still some veritable and plausible points emanating from the letter, still valid for us today:

►We are called as Christians to live as if the end is imminent, and can take place any moment. As such, we have to adopt the value of watchfulness.

►We are reminded always that our hope on the Parousia should spur us on to lead a good and holy life.

►We have to come to terms with the veracity that nothing can change the Christian faith in and of the Second Coming of Christ.

          Above all, the overriding theme that dovetails into the readings of this second Sunday of Advent, is the mission of the Baptist as Christ’s forerunner. Indeed, John the Baptist should and cannot be considered as one of those personages of the past, for his relevance in the church is still visible today. He continues to interrogate every authentic Christian with his cry of repentance, and the impending judgment. He continues to be the voice that cries in the desert. The whole Church needs to put her voice together to that of John the Baptist in crying for repentance, for without repentance, the Savior will not be known. For repentance, knowingly or unknowingly reawakens in us the consciousness of our “createdness”. It helps us to realize and accept that we cannot save ourselves, but God can, and He does, in and through His Son! We are called therefore to be a voice that cries, a voice that expresses the Truth, the Good News, the Child of Bethlehem. All the three readings speak about real life situations: for the Jews in Babylon; for the early Christian community longing for the Second Coming of Christ and being threatened by persecution for their faith; and for the people of Jesus’ time who were listening to his precursor.

          Are we willing today to go and listen to John the Baptist at the riverside, the riverside of the Church, the riverside of those suffering, the riverside of our hearts? Are we ready to accept the Christmas hopes that he expresses in the name of God, asking us to change our way of life? On the other hand, we are called to be prophets. Every generation, every people needs its prophetic voices. However, at the beginning such voices may sound like a cry in the wilderness. Though we risk being shut down, dejected and rejected, even in the midst of these anomalies we are called not to lose our prophetic role, bestowed on every Christian by virtue of the Sacrament of Baptism. Our Christian prophetic role does not allow us to keep silence and wash of our hands when things go wrong; we cannot be spectators in the drama of life. We have two great role models today to look upon: Isaiah and John the Baptist.

          Brethren, today the message of hope locates us from the prophecy of Isaiah saying that “slavery has ended and sins are pardoned”. Mark starts his gospel with “the beginning”, which means that the coming of Jesus is the beginning of a new era, new creation, the end of slavery of sin and the beginning of salvation. Advent therefore, is a time of preparation, not a conventional thing (of the way the society does), it is the Waiting of the Mighty One. Advent has to introduce us to the knowledge of the One who is to come, how far do we know him? Come Lord Jesus, even though sometimes our human weaknesses do not allow us to make adequate preparation for your coming, yet our heart aches for You, Come Lord Jesus! Amen!

 (Fr. Vitus M.C. Unegbu, SC)