Authority and Power Abide In His Words!

 (Homily 4^th Sunday in Ordinary Time, Yr. B)

     The word of God today revolves around the prophet and the authority imbedded in every authentic prophetic word. When there is a coincidence between a messenger and his message, one cannot but accept the credibility and the authority in his word and message. In the case of Jesus, his name correspondence with his message. For the name Jesus in Hebrew is Joshua which means “God saves”. Therefore, imbedded in his name are his identity and mission. His words are power-packed for his authority comes from above. He is the Prophet per excellence!

     The first Reading from the book of Deuteronomy (Deut. 18:15-20), talks about a prophet to be sent after Moses. First of all, who is a prophet? (One who speaks on behalf of the other, somebody’s spokesman) So, a prophet of God is one who speaks on behalf of God or in the name of God. In doing this, he might refer to past or future events. But he is not merely a futurologist (someone who merely predicts the future). Furthermore, it is not enough to speak in the name of God, such an individual must be called by God and backed by His authority too. This brings us to the theme of AUTHORITY.  A prophet does not preach or speak out of his own accord, rather he is under the coverage of God’s authority. In this passage, Moses assured the people of God’s provision of a prophet like him who will speak the word of which he would be given. He therefore instructed the people to listen to him as the words he would be speaking belongs to God. Besides, a prophet is expected to speak only in the name of God and not in his or in the name of other gods.

     We may well presume that the prophet referred to in the First Reading is Joshua, since he took over from Moses and God also assured him that as He was with Moses his servant, He shall also be with him (Joshua 1:5). This may not be a very wrong guess even though it may not be exact. We may deem it plausible to say that the prophet referred to in the First reading goes beyond Joshua. In fact, prefiguratively, it accurately points to our Lord Jesus Christ who came as the greatest of all the prophets and spoke in the name of God with authority, as revealed in the Gospel reading. And there we go!

   The Gospel passage (Mark 1:21b-28) presents the episode of the authoritative teaching of Jesus. Jesus as particular to Mark enters the synagogue to teach, and Mark underscores the power of Jesus’ teaching “like someone with authority”. Just as each one of us goes to church or a place of worship to pray and to have an encounter, similarly, Jesus went to the Synagogue and there he taught them. He taught them with authority, and with the same authority he commanded the evil spirit to be mute. The authority manifested in his teaching gained him the admiration, fame and the amazement of those around. Indeed, he did capture the attention of his listeners. This passage follows the gospel reading of last Sunday, therein after the call of the first disciples, Mark narrates that Jesus embarked on his public ministry in Galilee. In his narrative, the first episode Mark presents is an exorcism (Mk. 1:23-26). Mark emphasized on Jesus teaching, but without indicating the content of that teaching. He says that he taught as one having authority. The Greek word for authority is ‘exousia’, which also has the connotation of power, especially in the context of miracle. Indeed, Mark didn’t deny that Jesus displayed both authority and power in his miracles. The exorcism must have followed as a demonstration of the power of Jesus’ teaching with authority. His Word is deed!

      Another important point we must acknowledge today is drawn from the healing of the man with unclean spirit as we read from the Gospel passage. We are told that the unclean spirits recognized our Lord Jesus Christ and not only called him Jesus of Nazareth but also the Holy One of God. On our part, as those who hear the prophetic utterances do we recognize the Lord in his word and messages? Jesus teaches and preaches without fear of anything or anybody, not even of evil spirits who know and recognize Him. The evil spirits are afraid of Him, little wonder, the man with unclean spirit cried out: “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are- the Hole one of God!” And immediately Jesus rebuked and commanded him, “Quiet! Come out of him!” The amazing question of the man with unclean spirit: Have you come to destroy us? Yes! Jesus has come to destroy all that tends to destroy man! We remember the episode where the disciples were sailing in the stormy lake of Galilee, Jesus gave the same command: “Be silent” and immediately the sea was calm (cf. Mk. 4:35-41).

     St. Mark communicates to us that the God revealed by Jesus is a God who brings life, liberation and healing and not death. The episode between Jesus and the man with unclean spirit expresses this fact eloquently. It is interesting the reaction of the man with unclean spirit towards Jesus: “I know who you are”. The crowd described him as one teaching with authority, which is seen in his authority over evil. Yet, the crowd was not able to identify the source of this authority, if not the possessed man who shouted “I know who you are-the holy one of God”. However, his listeners noticed that there was something different from the way, the tone and the style of Jesus’ teaching, compared to that of the Scribes. Jesus speaks and talks from the heart, and as such his words reach the heart of his listeners. His is a heart-to-heart communication. For this, his listeners were able to notice that there is something extraordinary in his teaching.

     In the Gospel of Mark there are twofold questions that permeate the whole corpus and continue to linger, and they are: “who is this man? (Mk. 4:41); what is this? (Mk. 1:27)” The first question arises because of his person and his deeds, while the second as we saw in this Gospel passage is just about his deeds and prodigies. However, these two amazing questions point to the Marcan Messianic secret. These questions continue until the moment of his death, when the roman soldier who witnessed the passion and saw how Jesus died declared: “truly this man was a son of God” (Mk. 15:39). Likewise, we need to recognize who Jesus is. He is not an ordinary person, but the Holy one of God, the Son of God. In the gospel of Mark we are told that “whenever unclean spirits saw him they would fall down before him and shout, “You are the Son of God”” (Mk. 3:11). Funny enough, the messianic secret of Mark was revealed on a number of times by the evil spirits. Even the evil spirits know and recognize Jesus as the Son of God. Then, what should be the difference between our knowledge of Him and that of the evil spirits? In Greek there are two major words that indicate knowledge: ‘gnosis’ and ‘epignosis’, while gnosis alludes to ordinary, head and idealistic knowledge, epignosis has to do with real, practical and existential knowledge. Thus, unless our knowledge of him is existential and transformational, we risk remaining at the same knowledge level with the unclean spirits. Indeed, it is the real and self-involved knowledge of Him that will gain us eternal life. For this St. John evinces “And eternal life is this: to know you, the only true God, and Jesus Christ whom you have sent” (Jn. 17:3). This knowledge has to change our life, else we risk being like the unclean spirits that know Jesus by words of mouth, and not by deeds.

     In the second reading (1 Cor.7:32-35) when some of the Corinthians were worried and anxious about life, St. Paul encouraged them saying: “We must be free from anxiety”. And it is only when we are immersed in the God-experience that we can be relieved from anxieties and worries, whether married or not. St. Paul exhorts us to be conscious of the call from God, so that we can have undivided devotion for the Lord. He praises purity for the sake of God’s kingdom. He emphasizes that married people are taken up by their worries of this world. By that, Paul does not intend to condemn marriage. However, he stresses that celibacy places someone in a better position to serve God.

     Above all else, however, the fascinating and soul southing good news of this day, is that when the word of God inhabits in our heart, when God takes the driver-seat in our life, we too can teach and speak with authority, as an offshoot from an authentic experience with and in Jesus Christ. Beloved there are some areas of our life that we need to dispose for the Lord to destroy them, just as the man with unclean spirit cried out “have you come to destroy us?” It is only when he destroys those aspects of us inhibited by evil and vices that we can be free and saved. We cannot but conclude with the words of the Psalmist thus: “O that today you would listen to his voice! Harden not your hearts” (Ps. 95:7-8).

(Fr. Vitus Unegbu, SC)

The Nearness of God’s Kingdom And Its Exigencies!

(Homily 3^rd Sunday in Ordinary Time, Yr. B)

      The liturgical readings of this Sunday are beaming with diverse hints, ranging from the call to conversion, the consciousness of the presence of God’s kingdom to the existential transformation of those who have received this call and decided to follow Him. The readings enable us to understand that there are no enemies to defeat, but only brothers and sisters to convert and to transform into friends. There are no situations so desperate as to be stronger than the love of God, that invites us for a change of mind and heart  no matter how far we have strayed.

     The passage of the first reading (Jonah 3,1-5.10), is taken from the context where Jonah carried out his mandate of preaching repentance to the people of Nineveh. This was historically a period not too long from the return of the Jews from exile in Babylon, we can immagine the grudges every Jew bore against those nations that enslaved them, and Jonah was not left out. Little wonder, he attempted to run away from God. Jonah could be seen from the lenses of our contemporary world, as one who refused to pick God’s call or switched off his phone purposefully. One may therefore ask: Why did God ask him to go to Niniveh? Niniveh then was the capital city of Assyria, it was a commercial crossroads, there was an in flux of people, it was also a “sin City”. God sent him to go and preach about repentance or they face desturuction. On the account of this, Jonah decided to run away from God’s presence, he walked away on God, the psalmist captured the futility of Jonah’s attempt vividly well when he says “where shall I go to escape your spirit? Where shall I flee from your presence? (Ps. 139, 7-12). On the bid to run away, God tracked him down. He has already set out on his journey of escape. And on their way in the sea,  they started experiencing turbulence, he did not deny to be the one, he surrendered himself and he was thrown into the sea and a big fish swallowed him. After three days he was vomitted at the sea shore facing the city of Niniveh.

     Viewd from the lenses of the recent happenings in our world today, are we not like Jonah sometimes? We are like Jonah when we think that the Word of God is outdated and meaningless; when we abandon His ways and follow our own human disegns; when we tend to put a limit to God’s mercy. And that is the syndrome of Jonah (the attempt to replace God’s logic with human logic), the attempt and tendency to indicate to God who and who not to forgive, the temptation of categorizing certain people to be out of the coverage of God’s mercy. Finally, the author of this book stresses an important fact, and that is that the people of Israel whom he thinks are upright are hard hearted, while the people of Niniveh, even though sinners changed immedaitely they heard the word of God. Indeed, the people of Niniveh teach us how to be prompt in responding to God’s call, and precisely today, responding to Jesus’ call for repentance.

     In this Gospel passage (Mk 1:14-20), according to Mark Jesus started his preaching and ministry with the words “the time is fulfilled”, which is no longer the time of prophecy and of promises, but the time of realization, a time of God’s action. Afterwards, Jesus announces the Good News per excellence: “The kingdom of God is near. Repent, and believe in the Gospel”.  Thus, the central theme of Jesus preaching was the nearness of God’s Kingdom, as such with and through the inauguration of Jesus’ ministry, the Kingdom of God has become not only an eschatological, but also an existential reality, a reality indeed to be lived and experienced in the here and now through the value of inclusiveness. We can create the situation or better the reality of the Kingdom of God wherever we are, in as much as the individuals therein are ready to change their ways of life and turn away from the sin of exclusiveness, which brings divisions and discriminations between persons, tribes and nations.

     This exhortation to the fulfillment of time and to repentance is Jesus’ message, most probably taken from John the Baptist, however, with a different undertone. While John says that God was to act soon, Jesus proclaims that God is beginning to act. This is the fulfilment of time that the event in the Old Testament is now beginning to happen.

     We need to jettison the understanding of the kingdom of God, only as a reward or something we will acquire at the end, as an eschatological possession, and make a spiritual paradigm shift to the understand of God’s kingdom from the stand point of “being”. We are called to create Kingdom situation where we are by living it out. The kingdom of God thus, is not just a reality that comes at the end, rather it is a reality that should model and transform our lives, our relationships and our world view in the hic et nunc of our existence.

     Furthermore, the call and challenge to repent means more than to be simply sorry for one’s individual sins. The Greek word for repentance “meta-noiein” throws more light on this. “Meta-noiein” literally means change of one’s mind. However, we may well presume that Jesus must have used its Hebrew equivalent: “shub”, which means to turn around 180 degrees, a radical change of mind toward sin, a conscious moral separation from sin. In that bid, reorienting one’s life or attitude towards God. It is all about making Jesus and His words the point of reference in one’s life. This invitation to repent has within it, a demand of faith. Little wonder, our evangelist added “believe in the Gospel”.

     The passage is closed with a sort of fulfillment of Jesus’ preaching, with the call of the disciples, this indeed, serves as an illustration of what it means to repent and believe in the gospel. Repenting and believing entails liberation from and liberation for respectively, it is has to do with being attached to the person of Jesus and to journey along with him, following him wherever He goes (cf. Rev. 14:4), even to the cross. This second part of the gospel talks about the call of the first four disciples, who will later become resurrection messengers of the gospel. As we can see, the call here, occurred as they were going about their daily business (fishing), not during a special moment per se. The call of God is completely gratuitous, “gratia gratis data”. He calls freely and gratuitously and he expects a corresponding action from us: to answer freely and with immediacy too. They left everything and followed him, just like the inhabitants of Niniveh that were given 40 days to repent and they did. They condition for discipleship is to follow Him Here, Now, As you are!

     The second reading (1Cor 7:29-31) on its part enjoins us to treasure the present time and transform it into a time of grace, by living in the spirit of detachment from the world, with heaven in view. He emphasized that the form of this world is passing away. This world and its realities are provisional. St. Paul is not inviting us to despise all material goods, rather to give earthly things their true importance, he invites us not to make the things of this world idles (life, position, wealth). We should have our gaze and attention fixed on the Kingdom of God, which is both an existential and eschatological reality.

     Frankly speaking, the three enemies that hinder the realization of God’s Kingdom are: division, discrimination and exclusion. At the time of Jesus many people were discriminated and excluded, ranging from children, women, and the disabled to those with contagious diseases, even ailments. Little wonder, Jesus came with a message of transformation, a message that should bring about radical change and shift in paradigm. Unfortunately even till today, the presages of these discrimination, division and exclusion are still hunting us. Yet we are still confronted with a veritable question that is still begging for answer: what is the import of Jesus’ message in our society and in our world? What indeed, is the import of the nearness of His kingdom in our societies, countries and our world torn apart by the presages of violence, hatred, war, lack of respect for human dignity and life? What is the import of this message in a country like ours, where human beings are killed mercilessly with impunity? Indeed, we need to reecho strongly the clarion call of Jesus: “Time is fulfilled. The Kingdom of God is near. Repent, and believe in the gospel” (Mk. 1:14).

     Yes! Time is fulfilled, not just an ordinary time in the temporal process, but the time of grace, here, for time Jesus uses Kairos and not kronos. Kairos is a time of grace, a special and extraordinary time within time flux, a transformed time in time that transforms people and situations. May the vitality of this transformed time, transform us, our ugly human conditions and our society, even the world at large!!!

(Fr. Vitus Unegbu)

     

Ready To Follow Him Wherever He Goes!

(Homily 2^nd Sunday in Ordinary Time, Yr. B)

          In the scriptures we have a list of God’s calls, but today we are made to understand that God’s call is real and personal, he calls by name, and there is need for the human response. A common thread therefore, that runs through the first reading and the gospel is the theme of divine call and its response. The Scripture is replete with wonderful examples of God’s call and the human response. We cannot but remember the first divine call addressed to man, the call of Adam and Eve into existence (Gen. 1:27); the call of Abraham to go out of his father’s land and people (Gen. 12:1-4); we remember the call of Moses from the land of Midian (Ex.3:4ss); the call of Gideon (Jug. 6:11ss); that of Isaiah (Is.6:1ss); the call of Jeremiah (Jer.1:4-10), and that of Ezekiel (Ez. 2:1-4) and the call of all the prophets. Besides, in the New Testament, we see the mission of John the Baptist that began even before his birth (Lk. 1:8-20). And the climax of all the call is seen in the ministry of our Lord Jesus Christ, who personally called and name those he called apostles (Mt. 10:1-4).

          In the first reading, (1 Sam. 3:3b-10.19), we read the episode of the call of Samuel, a call to be a prophet. The call of Samuel is replete with a good number of lessons that will enable us understand fully what it means to be called by God and how we can respond to God’s call. Samuel as a lad was at the service of Eli the priest at Shiloh. His presence in Shiloh was a fulfilment of his mother’s promise to God that if God blesses her she would return the child to God. It is important to note that when she fulfilled the promise, God blessed her again with three other sons and two daughters (1 Sam.2:21). This is unlike most of us who even forget our promises to God talk less of fulfilling them. - It is important to note that he was called while he was lying down in the temple where the ark of God was. Samuel was at the service of Eli the priest at Shiloh. His presence in Shiloh was a fulfilment of his mother’s promise to God that if God blesses her she would return the child to God. It is important to note that when she fulfilled the promise, God blessed her again with three other sons and two daughters (1 Sam.2:21). Samuel heard the call of God and with the help and directives of Eli, he responded thus: “speak Lord, for your servant is listening” (1Sam. 3:10). Sometimes when God calls us we do not recognize his voice like in the case of Samuel, we may need somebody to help us (Eli: Priest).

           The responsorial psalm (Ps. 39) reinforces the theme of divine call and its response, therein Christ is pictured as the one responding, “Here am I, Lord. I come to do your will”. The verb “coming” is not to be strictly linked to his Birth (the moment of the Incarnation), for his “coming” is equally connected with his Baptism, the event through which  he embarked on his Messianic mission and to his earthly life, in which he responded consistently and constantly to the Father’s call and will.

          Today we read from the Gospel of John (John 1:35-42), the Johannine version of the call of the first disciples. John in his gospel tried to bring the event of the first call to the ministry of John the Baptist, he bore witness to Jesus. Here, we see an encounter replete and dense with significance. John indicated Jesus to his disciples: “Look there is the Lamb of God” (Jn. 1:36). The title “Lamb of God”, as some biblical scholars have revealed is connected to that of “servant of Yahweh”. Indeed, the prophecy of Isaiah 53 may offer us something more as regards this comparison between lamb and servant. In a nutshell, the central message of this passage is about the readiness to answer the call of Jesus and the disposition to follow Him wherever He goes, predicated upon the positive attitude of the followers or disciples of John the Baptist, who listened to their master, left him and followed Jesus.

          The two first disciples are introduced, John and Andrew from the folk of fishermen. Even though they were fishermen, but one could say that they have been prepared by John to become the disciples of the Great master. After this preparation John indicated Jesus to them. Likewise, for us to have an authentic and life changing encounter with the Lord, we need to prepare our minds and hearts, and activate our internal disposition.

          On seeing them following Him, Jesus asked them the spiritual fundamental question: “What do you seek?” Here, through the help of their master, they made a step towards Jesus, and as we can see Jesus made more steps in condescension towards them. What do you seek? This interrogation should always resound in the heart of every Christian, whether young or old. For it is a question that instils hope and passion for the Lord in us, and at the same time it is a question that  puts us back to the right track towards our destination. Let this question resound and reecho once again in our hearts as it did in the heart of those two disciples, what actually do we seek? Why do we seek Him? Unfortunately, many Christians seek him today for imaginary and temporary benefits. Just like that crowd searching for Jesus after the multiplication of bread, “I say to you, you seek me not because you saw signs, but because you ate your fill of the loaves” (Jn.6:26).

        Indeed to this profound interrogation, Jesus got a wonderful reply from the two disciples: “where do you stay?” Interestingly, in the gospel of John, the verb “to stay” does not mean just a physical habitation. In Greek, it is the same word that is used for the verb “to abide”, especially in the passages that speak about the Son’s abiding in the Father. And Jesus replied, “Come and see”. . Another important verb is “to see”, which theologically entails seeing with the eyes of faith. The Gospel passage further said that they stayed with Him. At their first encounter they called Him Rabbi, but after staying with Him they now said “We have found the Messiah”. In their second encounter of staying with Him, their relationship with Him and their knowledge of Him grew, thus from Rabbi to Messiah. They came to the knowledge of his real identity. It is only in the experience of staying with Jesus, especially in the Blessed Sacrament and in those least brothers, that we discover who He really is. Seeing where someone stays or abides shows the truth about that person. And if we take our reflection a little bit higher we see that the theological abode of Jesus is in the Father, for He says “I am in the Father and the Father is in me” (Jn. 14:10.11). We could say that the two disciples on coming and seeing, discovered Jesus relationship with the Father, but most importantly, they discovered that they could be part of this relationship, for in the words of Jesus “On that day you will know that I am in my Father and you in me and I in you” (Jn.14:20). Beloved in Christ, you too can be part of this relationship, why not?

          In the second reading (I Cor. 6:13c-15a.17-20), St. Paul presents us with another type of call this time around: the call to holiness. He reminds us of how to bear witness to Christ. This suggests also the call out of sinfulness. Here the body is presented as the center of moral and spiritual encounter. St. Paul here explains to us that we don’t own our body though it is with us. In fact he calls it members of Christ as well as the temple of the Holy Spirit, bought with a price (Blood of the Lamb). Elsewhere he invites “Offer your bodies as a living sacrifice…do not conform yourselves to the mentality of the contemporary world” (Rm. 12, 1-2). St. Paul exposed some of the ill-behaviors of the Corinthian community. He precisely condemned immoral sexual behavior and to bring them back from their hangover to their gnostic belief, Paul reaffirmed that the Christian experience brings the whole person (body and soul) under the Lordship of Christ.

          In all, the readings of today ought to serve as an invitation to us to dispose ourselves for an authentic and life transforming encounter with the Lord. There is thus need of a personal and experiential encounter with Him, for at long last, the two apostles of the gospel recognized and believed Jesus as the Messiah, not because of what their master told them, but based on their first hand personal experience. It is indeed an encounter that connects one not only to Jesus and to the Father, but also to each other, for whoever encounters Jesus cannot contend Him within himself (cf.Jn. 1:41-43; Jn. 4:29). Jesus is still inviting us today: Come and See!

(Fr. Vitus M.C. Unegbu)

The Epiphany Event

(Homily for Epiphany Sunday, Year B)

          The feast of Epiphany points to the manifestation of God to man, without ifs and buts. For through the visit of the wise men, the universal salvific will of the Father is made manifest. The feast originated from the Eastern Church, there it was merely a celebration of the Lord’s Baptism. The Baptism of the Lord was interpreted as the first of his epiphanies or manifestation. Historically, when this feast spread to the West, it began to be celebrated mainly as a commemoration of the visit of the Magi. Epiphany is from the Greek word epiphaneia which means appearance. However, in the Catholic tradition it is identified as the feast of the three Kings. More than that, Epiphany celebrates mainly the self- revelation or manifestation of God to the Gentile (to non-Jews = the Magi), and this is portrayed by the visit of the three wise men in the Gospel, with the gifts of Gold, Frankincense and Myrrh.

          The first reading (Is. 60:1-6) could be divided into two, while verses 1-3 dwell on the fulfilment of (Is. 40) at the return of the exiles from Babylon to Jerusalem, verses 4-6 are about the prediction of the eschatological pilgrimage of the gentiles to Jerusalem after the reconstruction of the city. Besides, verses 1-3 are symbolic of Christ’s event, and as such the message therein supersedes the return of the exiles from Babylon, the Christ event is the salvific event. This idea is further explicated with the imageries of “light” and “glory”. On the other hand, verses 4-6 presents the response of the gentiles to that revelation, fulfilled through the coming of Christ. And the journey and visit of the Magi is symbolic of this response. More still, verse 6 with its reference to “gold” and “frankincense” influenced in no small way the story of the Magi in (Mt. 2:1-1).

          The second reading (Eph. 3:2-3a.5-6) from the Pauline epistle combines the two basic themes of the first reading and the Gospel: God’s revelation (epiphany) and the participation of the gentiles to the Messianic Salvation, thus the universality of Salvation.

          In the Gospel reading (Mt. 2:1-12) Mathew presents the episode of the journey and visit of the Magi to the Child Jesus. As a matter of fact, at the threshold of Christianity, the accounts on the Magi’s story gave rise to plausible facts thus:

►First is the tracing of Jesus’ Davidic descent, which according to the Jews is a qualification for the messiahship (cf. Rm. 1:3). The importance attached to the infancy narrative of Mathew and Luke throws more light to this.

►Second is the dating of Jesus’ birth (eg. Mathew and Luke) towards the end of Herod the Great’s reign (4.B.C), this too is historically plausible.

►Third, the use of the star as a messianic symbol (cf. Num. 24:17). In turn we are also called to become stars that lead others to Jesus. How often do we indicate Jesus to others or enlighten others as a result of our encounter with Him?

          Today’s Gospel in no small way revolves around the adoration of the New Born King by three wise men, the Magi. In Mathew’s account they observed and followed the star (v.2), which reveals that they had knowledge of astrology. Again, we are told that they came from the east, this implies that they came from Mesopotamia, which according to the Hellenist world is known to be home for astrology. However, it is worthy to note that this gospel is not just about the Magi, rather the One who has been born, and the King of the Jews.

          Jesus was born at the fullness of time, or better when the time was fulfilled, at that point in time people were longing for the Messiah (Gal.4:4). Despite this longing, which for some was real, and for others it was apparent, in today’s gospel we see different categories of people that showed different reactions about his birth and presence:

■Herod, the king was blocked by seeing Jesus because of his suspicion. The birth of Jesus meant insecurity for him, little wonder, he killed whoever he suspected to be a rival. Thus, his reaction towards Jesus was that of hostility.

■The Chief priests and the scribes: this group reacted differently. They were indifferent to the presence of Jesus, they didn’t care. They were busy with their affairs in the temple and legal discussions. Probably, they were afraid of King Herod, little wonder they handed him the information and remained unmoved. They did not even dare to lead the Magi.

■The Magi, were learned people, but their knowledge did not get over their head. And as such, their reaction was that of openness and acceptance. When they found Jesus, they adored him and offered him gifts: Gold, Frankincense and Myrrh.

          Be that as it may, the Magi did not present mere gifts to the King, rather the three gifts they offered to Him were replete and beaming with significance.

Gold: which symbolizes a gift for Kings, denoting his Kingship. It was indeed a sign of their sincere and total love.

Frankincense: the ancient people used it for religious worship, and it points to gods and divinity. It is therefore a symbol of the divinity of Christ. The Magi used it to adore Him.

Myrrh: in the ancient world was used to prepare dead bodies. For instance, we remember the woman that came with myrrh to the tomb of Jesus. This points to the vulnerability of the human nature that Jesus assumed. This gift is therefore symbolic of Jesus’ humanity.

          The prophecy of Isaiah was fulfilled in the episode of the arrival of the Magi to Jerusalem, and in turn we could equally say that the Gospel is the fulfilment of his prophecy that “at his light all peoples will walk”, and the Magi did follow the star. Therefore, with the fulfilment of this prophecy, God’s revelation brings to fulfilment various novelties of great importance:

●That the center of the nations is not a city (Jerusalem) but a person: Jesus, the Messiah and Lord, born in Bethlehem.

●The journey towards this center will not be only for the Jews, but for all, Jews and pagans alike.

●The people will not converge to Jerusalem to render cult to Yahweh in the temple, but in Bethlehem to adore a Baby in the arms of his Mother Mary.

          In all, the red thread that runs through the readings of today is the revelation of God in Christ and its universality. Without mincing words, the narrative of the Magi stands as a symbolic expression of these truths, that is, God’s revelation and its universality. The journey of the Magi might be taken as an expression of man’s religious quest, and as such man as capax Dei, to say it with St. Augustine. The question that should stem from our hearts is whether we still have this religious zeal and quest today? Do we still have the quest for God? What is our own reaction to this New Born King, is it that of hostility, indifference, or concern and love? That of the Magi was love and adoration, even me today I have come to adore him. What of you? Let us join the Magi in this mirable and admirable Adoration of the New Born King!!! Come let us adore Him!!!

(Fr. Vitus M.C. Unegbu)

The Divine Maternity of Mary And New Year Blessings!

(Reflection brevis on the Solemnity of Mary Mother of God)

          We are at the threshold of the New Year (2018), and it is frankly motivating beginning the year by confessing the Sovereignty of God and the Motherhood of the Blessed Virgin Mary. We celebrate today the Solemnity of Mary, the Mother of God, and a perusal into the readings of this day suggests two sentences that situate us well into the context of today’s feast: ●One, in the epistle, “God sent forth his Son… born of a woman”. ●Two, in the gospel, “Mary kept all these things and pondered them in her heart”. Though this sentence is not in direct connection with the title: “Mother of God”, but it presents Mary as a model of faith. Therefore, the solemnity of Mary Mother of God not only reminds us of Mary’s divine Maternity, but also it brings to our consideration the admiration and the imitation of Mary as a model of faith.

         The first reading (Num. 6:22-27) presents the Aaronic blessing and this is really a particularity of the Old Testament anticipation of the Church’s faith in the Trinity, the threefold “Holy” (cf. Is. 6). In this passage we see the threefold blessing with which to begin this New Year: ►The Lord bless you and keep you. ►The Lord let his face shine upon you, and be gracious to you. ►The Lord look upon you kindly and give you peace. And the three times repetition of “the Lord” points to the divine sovereignty. Indeed, this threefold blessing is crowned with God’s intention to bless his people, for in the last verse we read, “They will call down my name…and I will bless them”. As a matter of fact, in biblical terms, “name” is very important, especially when it has to do with the name of God, which the Jews considered unpronounceable. The name in general indicates the whole person, in toto. Thus, with reference to God, the name of God is associated with his being. As such, to bless in the name of God, entails invoking upon the people all that God is and all that He has done and does for his people. Even the responsorial psalm took up again the theme of God’s blessing on Israel and on us today: “O God be gracious and bless us” (Ps. 67:2a).

          The epistle (Gal. 4:4-7) from St. Paul’s letter to the Galatians, talks about the purpose why God sent his Son, that is, “to redeem those who were under the law”. Therein, we notice the latent stress on being “born of a woman”, which denotes that his origin is not only from “above”, but also from “below” (He took flesh from the Blessed Virgin Mary). It equally alludes to the maternity of this “woman”, the Mother of God. Thus, situating us well into the context of today’s solemnity.

          Furthermore, still on the purpose for the coming of the Son, we deem it fit to underscore that it is not merely an event of the past, rather it is an event with direct existential importance for us today. The liberation of man from the bondage of the law, made possible by the coming of the Son of God, too, is a wonderful and wondrous blessing! The Son of God became man so that we may become sons and daughters of God. And this becoming, is a process, and not a momentary conquest, for it requires us to live everyday like sons and daughters of God. Thus, “agitur seguitur esse” (i.e. our actions have to correspond with our being, our filial status in God.

          The gospel reading (Lk. 2:16-21) of today summarily highlights the two important historical events in the life of Jesus: the circumcision and the naming of Jesus. However, when we go back to the preceding verse to the gospel text of toady, where the shepherds say to one another, “let’s go to Bethlehem and see this event which the Lord has made known to us” (Lk.2:16), and in verse 20 the evangelist says: “the shepherds went back glorifying and praising God for all they had heard and seen, just as they had been told”.

         The angel announced to the shepherds “A savior has been born for you, who is the Messiah, the Lord”. Even though the sovereignty of the Messiah is not readily seen in the Child, rather all seem to give evidence to his submission to the law of the people, as in the second reading. Indeed, the truth remains that the Son of God, becoming a baby in the womb of the Blessed Mother Mary, and being born in Bethlehem of Judah, manifests his sovereignty in a most humble manner.

          Above all else however, in the first reading the word of God says “so shall they put my name upon the sons of Israel, and I will bless them” (Num. 6:27) and in the gospel we are presented with the naming of the Child of Bethlehem, who was named JESUS, a name which means Yahweh saves. Be that as it may, beginning the New Year with this double invocation of God’s name and the name of Jesus surely paves way for innumerable blessings and favor. Indeed, the Lord who has wrought wonders in the history of the chosen people, will continue to do it even in our own time and in our life.

And may our Blessed Mother Mary, the Theotokos, the Mother of God continue to accompany us in our earthly sojourn!

May she (Mary) who is an embodiment of God’s blessings attract God’s blessings to us!

May we all be assured of her intercession this New Year and beyond!!!

(Fr. Vitus M.C. Unegbu)

At The School Of The Holy Family’s Faithfulness!

(Homily for the Feast of the Holy Family, Yr. B)

          There is no gainsaying the fact that Christmas is a family time. For it is a time of re-union of families for the celebration of the Birth of Christ. It is fitting therefore, that during this family time yearly we reflect on the Holy Family of Nazareth: Jesus, Mary and Joseph. We call it “the Holy Family” because it is the most holy of Families: Mary was immaculately conceived and was sinless, Joseph was her chaste spouse, and Jesus was the Son of God. Not only that, but also because they were faithful to God and to each other. Today we celebrate the feast of the Holy Family, and indeed the event of Christmas in se is a feast of God’s entrance to the human family. In his project of salvation of mankind God thought it wise to begin the decisive phase from and within the context of family. Thus, he sent his Son to be a member of the family of Joseph and Mary. A closer glance at the readings of toady readily suggests that the pivot around which revolves the message of this day is faithfulness, family faithfulness, expressed in the dynamics of love and togetherness. And that is what other families are called to appropriate.

          The first reading (Gen. 15:1-6; 21:1-3) presents the encounter between Abram and the Lord in a vision. Therein, the Lord invited Abram: “Fear not, Abram, I am your shield; your reward shall be very great”. But in turn, in this seemingly dialogue Abram asked God what He will give him, and thus reminded God of his childlessness. Even upon the Lord’s invitation to him not to fear, Abram rather expressed his fears to the Lord, for he has no offspring as heir. He fears that Eliezer of Damascus will be his heir. But God assured him, that Eliezer will not be his heir. Afterwards, we see what I would like to call the central point of this passage that is when God invited Abram: “Look towards heaven, and number the stars, if you are able to number them…So shall your descendants be”. At this point, God reminded Abram that he is the Creator, he is that great Designer. Little wonder, He invited him at the beginning to fear not. The reference to the heavens and the stars is a reminder to Abram that he who created all these, is able to give you offspring any time, and He actually did. And even without, seeing this realized, Abram believed God, he believed in what God can do. Indeed, “he believed the Lord; and he reckoned it to him as righteousness”. Above all, God really fulfilled his words for Sarah conceived and bore Abram a son at old age. In this passage therefore, one thing that stands out is the faithfulness of Abram.

          This passage of the gospel (Lk. 2:22-40) throws light on the growth and maturity of Jesus, and the fact that he was filled and endowed with wisdom. Here we see that wonderful scene of the encounter between Jesus and Simeon, “the Nunc Dimitis”, and secondly the encounter with Anna. However, our interest today is not going to be focused more on the encounters between Jesus and Simeon, Jesus and Anna, rather on the growth and development of the Child of Bethlehem (Jesus) within the ambience of the Holy family. Be that as it may, we are going to make three considerations:

►First points to the fact that Jesus is fully human, thus, he has to grow physically, mentally and spiritually. Though we call him perfect man, this does not allude to a complete maturity from the outset, humanly speaking. Instead, Christ is perfect man in line with the perfection that comes from each stage of the human development and growth, he passed through.

►Second points to the fact that this human development and growth to maturity, contextually took place within the ambience of a human family. Even though, nothing much was recorded about Jesus’ life in the Holy Family, in exception of the time they visited the temple when Jesus was twelve. Biblically, there is a sort of silence about the life of Jesus in the Holy Family. In all, the Holy Family remains the divine context where Jesus was prepared for his saving mission. And also because the Holy Family despite all odds remains the paradigm for all Christian family life. Likewise, the Christian family should be a context divinely set out for the physical and spiritual growth of every Christian child.

►Third, this passage presents Jesus in the context of a prophetic succession. For He (Jesus) is the Last and the Greatest of the prophets. Not only that, but he transcends them all, because he is the eschatological prophet.

          As we celebrate the feast of the Holy Family, it is the church’s intention to present the Holy Family as the pattern of Christian family life. Though the readings we have today gave different indications on how to realize it. Above all, the Gospel periscope from Luke presents the Family in general as a place of development and growth to physical, mental and spiritual maturity. Even though existentially speaking, the situation and conditions that the Holy Family lived were somewhat uncommon. It is a family sui generis! The Holy Family was not a smooth and problem free family, rather it was a family with her numerous problems, misunderstandings and internal conflicts, yet they remained faithful to each other. That is why it could be suggested as a paradigm to our Christian families. The Holy Family was a family with special grace but yet a family with trials. The Holy Family is the model for families because despite their many trials, the family remained faithful and united

          If we cursorily look back, we cannot but remember how Mary conceived through the Holy Spirit (Lk.1:35), without the knowledge of Joseph; how Joseph decided to pack her belongings and ready to drop her (Mt. 1:18-19), before the angel came and changed his mind (Mt. 1:20). What about their troubles, trials and insecurity in Bethlehem (Lk. 2:8b; Mt. 2:13-14), all those angels (Lk. 2:9.10), the shepherds (Lk.2:8), the wise men (Mt. 2) with their stories that even Mary didn’t understand? The gospel passage of today, indicated how poor they were, to the extent that they were not able, to sacrifice the normal offering of a Lamb at the occasion of the circumcision of their Son, rather they presented the gifts of the poor: a pair of turtledoves or two young pigeons (Lk.2:24; cf. Lev. 12:6-8).

          Besides, we heard the rather unhappy prophecy of Simeon, that a sword will pierce the heart of the Mother (Lk. 2:35). We cannot but remember their flight to Egypt in the middle of the night (Mt. 2:14), with the cries of the murdered children in Bethlehem everywhere. We recall how He (Jesus) ran away from them, and how they had to search for him for three days, before he was found in the temple (Lk. 2:45-46). Remember what the mother told him: “My child, why have you done this to us?” and his seemingly unhappy reply: “why were you looking for me? Did you not know that I must be in my Father’s house?” (Lk. 2:48.49). Behold, these difficulties did not stop, even as He grew up, for we still recall that episode when they heard about his preaching and miracles, how Mary and some members of the family got scared, they went after him, to get him back home, thinking that he had lost his mind (Mk. 3:21). We cannot but remember the marriage event at Cana (Jn. 2), they didn’t seem to have understood each other (Jesus and Mary).

          Indeed, the Holy family was not an easy Family, not even a very normal family, but they excelled in one thing, and that is where we have to take them as model and paradigm for Christian families; and that is the fact that despite all these odds, they remained faithful to each other. The faithfulness of Joseph to Mary, even though not being the father of the child. The faithfulness of Mary to Jesus, when she heard about his arrest and condemnation, she went to Jerusalem to be with him, she stood by him till death. Mary indeed is faithful like a rock. And Jesus in turn remained faithful to the Mother even at the point of death, for some of his last words were for Mary: “Mother, behold your Son. Son, behold your mother” (Jn.19:26-27). We are called therefore, as families, little churches to appropriate the virtues of the Holy Family, especially that of faithfulness. We are called to be faithful like them!!!

          The second reading (Heb. 11:8.11-12.17-19) from the letter to the Hebrews took up once again the theme of Abraham’s faithfulness. Interestingly, the faithfulness of this couple was brought to the fore. One, Abraham who obeyed God’s word and invitation to go out to a place he does not know, his unshakeable faith in God when he readily offered Isaac, the Child of the promise. Two, Sarah who conceived by and through faith, even when she has passed the age. Their faithfulness to God hinges on the omnipotence of God and undoubtedly on Abraham’s believe that God can raise men even from dead (Heb. 11:19). And of course on the words of the psalmist that “the Lord remembers his covenant forever” (Ps.105:8).

          Behold, three points stand out today:

●The feast of the Holy family as a reminder to emulate their faithfulness to God and to each other. ●And the entrance of Jesus to the human Family, for Jesus is one of us and one with us today. The feast of the Holy Family reminds us of the importance of welcoming Him as a member of our families, or even better as the center of our family, as he was in the Holy family. ●As we have seen, the Holy Family was battered by many trials, but what kept the Holy Family together during these trials is love for each and God. One of the greatest challenges facing families today, is that there is no enough time to be together.

Oratio: As we celebrate the feast of the Holy Family today, we pray that our human families torn apart by the presages of hatred and violence may imbibe the virtues of love, togetherness and faithfulness that distinguished the Holy Family. Amen!!!

(Fr. Vitus M. C. Unegbu)

We Have Come To Adore Him!

(Reflection for Christmas 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 laid 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 perenially 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 Word of God throws more light to the mystery of the grotto of Bethlehem.

          In the First reading (Is. 52, 7-10): 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, of good, of 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), 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’s starts with the beginning because Jesus is the eternal Word of the Father, the Word that was used in the creation (Genesis), 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. 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” (Acts17:28).

           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 went to His own they did not welcome Him, but to all who welcome Him He gives power to become children of God” (Jn. 1:14). 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.       Christmas asks all of us a tough question. 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.

►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).

          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 perenial 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)