The Compassion That Transforms And Restores!

(Homily for the 5^th Sunday of Lent Yr. C)

          The first reading taking from the prophecy of Isaiah (43:16-21) in a simple but stricken manner gives us a message that condenses the three readings of today, a message around which other messages revolve. The fascinating message goes thus: “Remember not the former things, nor consider the things of old. Behold I am doing a new thing; now it springs forth, do you not perceive it. I will make a way in the wilderness and rivers in the desert”. Therein, “the former things” and “the things of old” refer to the first exodus. However, this is now replaced by a “new thing”, mainly the return. The “new thing” that God promised to do through the words of prophet Isaiah, is the new Exodus, a new liberation, of his people, the Israelites from slavery in Babylon. The great thing he is going to do will be more powerful than that of Egypt. God can and does new things for the people he loves, for his own people. What is required of man is trust and confidence in God. The new thing and the turning around of situations that God accomplished for his people, is an anticipation and prophecy of “new life”, the turning around of every ugly existential situation of his people through his Son Jesus Christ. He wants to liberate man from the slavery of sin to the freedom of God’s children; he wants to make a fountain of grace to spring up from barren souls and hearts. Indeed, we saw the realization of that in the experience of St. Paul in the second reading and that of the adulterous woman in the gospel.

          In the second reading (Phil. 3:8-14): we see a transformed Paul after his encounter and experience on his way to Damascus. After that experience Paul never remained the same, he was transformed and renewed, from a die-hard persecutor to an ardent and zealous apostle. He abandoned his past, his fervent observation of the law, and he came to consider all to be “rubbish, refuse”.  In his words: “I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and count them as refuse, in order that I may gain Christ and be found in him, not having a righteousness of my own, based on the law, but that which is through faith in Christ”. This is the hit track of not only this reading but the whole of St. Paul’s experience. After his encounter with Christ he regarded everything as rubbish, and then he started seeking for a righteousness that is not based on law, but that through faith in Jesus. He continued, that “I may know him and the power of his resurrection, and may share in his sufferings, becoming like him in his death”.  The legacy of Paul in this letter is that we can only be saved by faith in Jesus Christ, and not by observance of the old law, as some Jews believed. Truly, God can do great things as the psalmist said, and one of the greatest things is the complete change of human heart, to convert and renew him. This is what God desires to do for us through His Son, but it is incumbent upon us to allow ourselves to conquered by Christ.

          Similarly, once again in the gospel passage of St. John (Jn. 8:1-11), he situates us well into the context of the message of the subsequent readings, the episode of the woman caught in fragrant adultery is a confirmation of God’s act of changing man’s heart. In that episode, the reaction of Jesus attracted the reaction and inaction of many people, his was a confirmation of God’s future for every sinner. At the beginning, St. John said they put the question to Jesus in order to trap him, but Jesus dismembered them and their plans. The whole situation changed from a test to accuse him to a testimony of Divine Mercy! A laboratory of mercy indeed! Jesus condemns not the sinner, but sin itself. He said that his earthly mission is to call sinners to repentance (Lk.5:32), and therefore not to condemnation. Of course, St. Paul was an object of this experience, little wonder he opined that “there is no condemnation for those who are in Christ Jesus, because the law of Spirit which gives life in Christ Jesus has set you free from the law of sin and death” (Rm.8:1-2).

     At that decisive moment when the Scribes, the Pharisees and the woman were caught up before the mercy seat of Jesus, they wanted to stone her, as prescribed by law. And Jesus intervened: “Let him who is without sin among you be the first to throw a stone on her” (v.7). Here is a glaring illustration of Jesus’ saying thus: “Judge not, that you may not be judged” (Mt.7:1). Jesus brought to their and our consciousness, that before condemning others, we need to look deep within and inside ourselves, to see if we are better off. Their action was full of malice and hypocrisy, but that of Jesus was filled with love and mercy. And interestingly, it was as if, Jesus introduced them to an intense examination of conscience, and afterwards “they went away one by one, beginning with the eldest, and Jesus was left alone with the woman standing before him”. This scene of only Jesus and the woman is the hallmark of the woman’s conversion. Jesus looked into her eyes, he must have heard how fast her heart was beating. And behold, here comes the divine transforming compassion. One could imagine, after that silence Jesus looked up and asked her “where are they? Has no one condemned you? She said, No one, Lord” (v.10). Finally, with and in the presence of Jesus, the woman that was not allowed to utter a word, can now express herself. Jesus first restored her freedom and dignity as a human person. And afterwards Jesus restored her dignity that sin has rubbed off from her, her dignity as a child of God. Jesus said to her “Neither do I condemn you; go and do not sin again” (v.11).  He invites her not to sin again because “Christ set us free, so that we should remain free” (Gal.5:1). This is divine mercy in action! One could imagine the relief that the woman felt in her heart at that very moment, upon hearing the words of Jesus. We can equally imagine the symbolic nature of Jesus’ act of writing on the ground, even though some say that Jesus was writing the sins of the scribes and Pharisees, but what interest me most hear is that Jesus from writing on the ground, he wrote on the heart of the woman. As the word of God says: “No, this is the covenant I will make with the house of Israel, when those days have come, the Lord declares: In their minds I shall plant my laws writing them on their hearts” (Heb. 8:10). The mercy of God cancels our past, and creates a future of many possibilities and ways. He even makes a way in the wilderness (cf. 1^st reading). His is a continuous invitation to repentance, “As I live, declares the Lord Yahweh, I do not take pleasure in the death of the wicked but in the conversion of the wicked who changes his ways and saves his life” (Ez. 33:11).

          My dear brothers and sisters, as we can see sin rubs from us both our dignity as human persons and our dignity as God’s children, but it is only God through His Son Jesus Christ, who can restore them to us. Ours indeed, is a God of second chance. For in and with our God, every sinner has a future and every saint has a past. As we can see, in the gospel passage John did not give us the name of the woman, and this choice of St. John is symbolic, for the woman in question could be you or I. Therefore, whatever your past life has been, even if your experience was a scandalous one like that of the adulterous woman, let us make haste and go to Jesus, and certainly we shall hear those words of His reechoing in the ears of our heart “Go and sin no more”. His words are liberating and transforming. For “If Christ sets you free, you will be free indeed” (Jn. 8:36). Jesus in today’s gospel accomplished double conversion, hopefully on the side of the scribes and the Pharisees and certainly on the side of the adulterous woman. May his words of liberation continue to ring bell in our hearts, for he has not come to condemn us, but to set us free, even when the scribes and Pharisees in our life want and desire to stone us, Jesus will certainly intervene. May He continues to intervene in the experiences of those that have been assassinated character wise, those their dignity is in question because of intimidation and threat, and those who are stigmatized because of their frailties. May God show us all His restoring and transforming compassion! Happy Sunday to U all!

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

The Father’s Unlimited Mercy Vs The Sons Prodigal Freedom!

(Homily for the 4^th Sunday of Lent Yr. C)

     In the Lenten Period the word or vocabulary that resounds and reechoes in the Liturgy, is the word: Conversion. The word conversion in today’s gospel (Lk. 15: 1-3.11-32) forms the pivot around which every other word or theme revolves. The parable we heard today in the Gospel, is a parable with many facets, and as such could be meditated upon, reflected or contemplated from different angles. Sometimes it is called the parable of the Prodigal son, some call it that of the Merciful father, others call it parable of the unforgiving brother and few others call it parable of the repentant son. But a closer look at the parable reveals that the father is the central actor, his actions, reactions and gestures are of paramount importance even to the homecoming of the repentant son, especially when considered as a response to the Scribes and the Pharisees. The attitude of the father towards the son signifies what God does for us when we stray, when we abandon God or when we relegate Him to the background. God never abandons sinners, for He says: “by considering and turning himself away from all his iniquities…he shall certainly live, and shall not die” (Ex. 18:28). Again, the psalmist questions: “If you kept a record of our sins, Lord, who could stand their ground?” (Ps. 130:3). Jeremiah speaks of the freshness of God’s mercy: “Surely Yahweh’s mercies are not over, his deeds of faithful love not exhausted; every morning they are renewed; great is his faithfulness” (Lam. 3:22-23).

     Before we continue in our reflection, let us situate ourselves well into the context of this parable. The context of the parable as it was presented by Luke is: that the publicans and sinners came to listen to Jesus, while the scribes and the Pharisees were murmuring, accusing Jesus of receiving and eating with sinners and outcasts. Then, in order to correct this erroneous impression Jesus narrated the parable.

     Reflecting on this parable, we see that there are four figures: Jesus, the merciful father, the repentant son (called the prodigal son), the elder brother (the Big brother).

 ●Jesus: in the first verses of the passage we see the attitude of Jesus towards sinners and publicans, it is not only that Jesus does not condemn them, but he ate with them. Jesus does not condemn sinners, he condemns sins. He condemns not the person, but the act. What in a nutshell is sin? Sin is the abandonment of God for idles, it is a refusal of God’s love. Jeremiah captured it vividly well, when he opined: “For my people have committed two crimes: they have abandoned me, the fountain of living water, and dug water-tanks from themselves, cracked water-tanks, that cannot hold water” (Jer. 2:13). As it is demonstrated in the gospel, Jesus destroyed the mental scheme of the scribes and Pharisees, for their interrogation and murmuring gave rise to Jesus’s exposition of the Father’s love and mercy towards sinners.

●The father: the father in that parable demonstrated unlimited love and concern towards his son. And this father represents God who never abandons sinners to their fate, but He waits trustingly and expectantly for the return of the prodigal son and the elder son, in order to welcome, pardon and reinstate him in his dignity as son. He went out twice to see if the son is on his way. This is exactly what God does for us, no matter how notorious a sinner one might be, God is ready to welcome and reinstate him in the filial dignity (as son). God not only forgives our sins, he also retains our position as his children (sons and daughters). He continues to come out in search of us!

●The repentant son (prodigal son): is a representation of the sinful man who strays from God, in fact, we can say that he is the representation of all of us. He is symbolic of one who deceives oneself thinking that he will be better outside and far away from the father’s house. He requested for his own share of his father’s property, and afterwards he went to squander the money, but later he discovered that true freedom cannot be realized away from home, from the one who gives us all we have.  From the spiritual standpoint, we say that true and authentic freedom cannot be realized away from the Liberator, from the freedom-Giver (God). In our society today, this attitude of the prodigal son is repeated by many, it is seen in those who think that they can be realized as persons away from God. Today, you hear slogans like: “I don’t need God, I have all I need”, “if there is God, it does not change anything”, it is not true He changes everything! It is worthy to note that in the experience of the prodigal son there was a “before” and an “after”. A “before” of distancing himself from the father, of abandoning the father; and an “after” of recognizing his limits and sinful act, and therefore decides to go back home. “I will arise, and go to my father…” Waoh! There is hope for us! We need a humble recognition of our sins, “we have sinned, we have committed sacrilege; Lord our God, we have broken all your precepts” (Bar. 2:12).

●The elder brother or better the big brother: the big brother is ungrateful, egoistic and jealous. He appears to be “all good”, but in reality his heart is far from the father. In fact, we can say that the big brother represent the scribes and the Pharisees who were murmuring against Jesus’ attitude towards sinners. He is unhappy; he accuses and passes judgment on the brother, even given us information that was not heard elsewhere, that the brother spent the money with his women. But he can also represent us (you and I): if we find it difficult to show mercy to others, when we do not rejoice for the repentance of sinners, when we do not appreciate the precious gift of being in the father’s house (those active Christians who murmur against the so called passive ones). Many a times, we call ourselves Christians but we find it difficult to appreciate the handiwork of others, we criticize others, we always tend to find the fault of others, ignoring our own faults. The syndrome of the Big brother, is that of not looking inwardly in himself, but he ‘projects’ towards others. He was a good observant of law, of the rules of the house: “Behold, these many years I have served you, and I never disobeyed your command…”, he respected all the rules but he lacked love, he was pharisaic in his relationship with the father. He remained with the mentality of the Judaic law of retribution, but the father was inviting him to employ the law of merciful love. We are called to be servants of mercy like the servants of the father, and not judges of mercy! At the heart of the parable, the Father came out to meet the son, to stand where he (son) was in order to bring him back home. Similarly, God in Christ came out to meet the sinful humanity.

     In the second reading (2Cor. 5:17-21), interestingly St. Paul makes an appeal to the same people he called “a new creation”, to be reconciled to Christ. This appeal boils down to the existential fact that the community’s status as the new creation is by no means an assured possession, instead it is something that requires continuous effort. And the renewal of that status is the apostolic ministry of reconciliation. It is indeed, God’s saving act in Christ. St. Paul brings to our consideration the theme of reconciliation. He re-proposes the central message of the Lenten period: “in the name of Christ we appeal to you to be reconciled to God” (v.20). St. Paul goes beyond the parable, for he assures us that God has already reconciled with us through Jesus Christ (vv. 18-19). Jesus is the sacrament of reconciliation personified “for God made him who did not sin to be sin for us” (v. 21). He continued, “We beg you in the name of Christ reconcile with God” (v.20), that is, make yourselves available to his love. Paul affirmed, “We are ambassadors for Christ, God making his appeal through us”. Indeed, the reconciliation of man with God comes through the ministry of the church.  In the parable, the prodigal son went directly to the father and said I have sinned, but St. Paul here introduces the historical mediation of Christ and the sacramental mediation of the Church. Through the word of God and the sacraments, especially the sacrament of reconciliation (confession) the Church continues to reconcile us and the Father. But how often do we realize our separation with God and decide to go back to Him like the repentant sinner. “I will arise”, today take the decision and arise, go to confession! Reconcile with God!

     God in his invitation to reconciliation does not impose himself, and he does not invite through coercion, rather he waits for our decisive response to his gift of love. In the book of the Revelation the image of God that is presented is the image of one who stands outside the door and knocks, and therefore he does not enter if you refuse to open, “look, I am standing at the door knocking. If one of you hears me calling and opens the door, I will come in and dine with him, and he with me” (Rev. 3:20).

             The first reading (Jos. 5:9.10-12) presents glaringly the reconciliation that St. Paul was talking about as God’s initiative. God said to Joshua: “Today I have rolled away the reproach of Egypt from you”, that is, the long, painful and humiliating slavery in Egypt. And the people of Israel for the first time in full freedom celebrate their Passover in the Promised Land. The interesting and consoling message of the first reading is that every difficult situation, every problem, all adversities have expiring date. Just as it happened in the case of the slavery of the Israelites and in the experience of the prodigal son.

     Above all else, however, we are reminded that God is always and ever ready to liberate us from our moral and spiritual slavery, but we have to reconcile with Him. And reconciling with Him entails leaving from that “our distant country”, and that distant country is a place or a thing, it can even be a person that alienates us from God; our vices, our sinful life, those things and persons that do not allow us to be real children of God. What is your own distant country? Have you discovered it? If you have, then, leave! Begin a journey of homecoming. In all, the readings of today, especially the gospel is an invitation to every sinner to turn back to God. To start up his/her journey back to God, ready to show remorse and say like the repentant son “I will arise and go to my father, and I will say to him, “Father, I have sinned against heaven and before you; I am no longer worthy to be called your son…”. May we make a passage from this beautiful parable to real life, to our real condition now. If you are like the prodigal son, go back home. If you are like the elder brother, stop being judgmental, rather show mercy, remain where you are and be contented! Happy Sunday Friends! Happy Mothering Sunday to our Mothers!!

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

The Time For Conversion Is Now!

(Homily for the 3^rd Sunday of Lent Yr. C)

          The three readings of this day present the different traits or better qualities of the Christian God. In the Gospel, St. Luke presents a merciful God, who desires ardently the conversion of sinners, he patiently waits for our conversion, before he intervenes with his justice (tzedakah). In the first reading, God appeared like a fire that burns but never consumes, and God presents Himself as: “I am who I am”, but prior to this, we remember Moses who abandoned everything in order to answer the call of the Lord, thereby to go to Egypt for the liberation of his people. And in the second reading, St. Paul presents God as a provident God. Therein we are presented with the history of the people of Israel, and thus, to reawaken our own spiritual consciousness that even when we decide to follow the Lord, we are not immune to temptation.

          The single thread that runs through the readings of this Sunday is indicated by the name of God as revealed to Moses: “I am who am”. As such, He is not an impersonal reality, rather he intervenes powerfully in human history. Indeed, at the heart of this message is the manifestation of the saving act of God in Christ, who sees the affliction of his people and “comes down”, he intervenes and delivers his people from the slavery of sin, from the historical Egypt and ‘our own Egypt’. Drawing the issue further, at the heart of today’s readings is God’s desire to bring his people back to freedom (first reading), his desire for us to be converted to Him (Gospel), and His invitation to be conscious of the fact that our spiritual journey is not a one-time conquest: “let anyone who thinks that he stands take heed lest he fall” (second reading).

          The first reading (Ex. 3:1-8a.13-15) introduces a fresh theme for our reflection today, it talks about God’s revelation and the revealing of his identity. As if, the first reading is giving us reasons on why we have to repent. We are to be converted because God is not man, He is a God for his people, He is a personal God, who loves us individually and enters into relationship with us. And as a response to his presence and love we are called to conversion. In the encounter between Moses and God, we see the invitation to Moses: “Put off your shoes from your feet, for the place on which you are standing is holy ground” (Ex. 3:5), this therefore entails that we have to remove anything that do not allow us to approach God. We must put off sandals of distraction and sin, in order to behold God!

          In the passage proper, we heard about the extraordinary divine revelation that Moses had through the famous vision of the burning bush that was not consumed by fire. God is the fire that burns but does not consume. In the old mentality, fire is a symbol of power and divine force. In the Old Testament it is also the symbol of the divine presence. God is eternal, that is why the fire of his presence and power cannot be consumed. God revealed himself as a faithful God, God of Abraham, Isaac and Jacob, that is a God that maintains his promises. He revealed himself as a liberator of his people. He liberated them out of his spontaneous and gratuitous initiative. God says: “I have seen the affliction of my people who are in Egypt, and have heard their cry because of their taskmasters. I know their sufferings, and I have come down to deliver them” (vv.7-8). In the first and the second readings we are reminded of the liberating work of God, and that should stimulate us for conversion. Moreover, later God confers on Moses the responsibility to lead the people to freedom and He assures him of complete success in his mission, revealing His name: “I am, who I am” (v.14). The name “I am who I am” means a God that is present, He is not an absent God. Indeed, the great novelty of this revelation was not necessarily the name, but rather the revelation of the significance of the name. The verb “to be” is intended in the sense of being present, of being there, but not in the sense of an abstract or absolute being, but in the sense of a relational being. He is God for his people, little wonder, the Messiah will be called Immanuel: God with us (cf. Is.7:14; Mt. 1:23). If you draw the significant of the name further it not only means “I am” but “I am for you”. Yahweh is the Being that is for man. On the other hand, in revealing himself as the God of Abraham, Isaac and Jacob, more interestingly God reveals himself as a personal God. And because he is a personal God, he calls us individually to conversion.

            In today’s Gospel (Lk. 13:1-9), Jesus taking inspiration from the two incidents (the murder of some Galileans and the construction accident), taught his listeners a great lesson. The first incident has to do with the killing of some Galileans whose blood mixed with the sacrifice in the temple (by Pilate’s soldiers). The second is about the eighteen persons from Jerusalem who died when the tower of Siloam collapsed. However, at that time, it was a widespread opinion that prosperity and well-being are signs of recompense for a good and honest life. On the other hand, sickness and calamity are signs of punishment for sins. Even in our present world, there is this common mentality. If an evil, sickness or calamity befalls someone, people tend to trace the cause to their misconduct. So also, sometimes, when things are not moving according to one’s expectations, you see questions like: “what have I done to deserve this?” Why me?”.

            Jesus is out to correct this impression and mentality, and in doing this he tries to appeal to their consciences and to reawaken in them the consciousness of how erroneous this conception is. Therefore, he asked: “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered thus? Or those eighteen upon whom the tower of Siloam fell and killed them, do you think that they were worse offenders than all the others who dwelt in Jerusalem? I tell you, No” (vv. 2-5). Jesus negates that expressly. There is no relation of cause and effect between sin and misfortune, between personal sin and sickness. Jesus never taught that on this earth the wicked will be punished, while good people will receive their premium. Rather, premium and recompense are promised for the next life; as such the punishment for those who are obstinate in evil is for the world beyond, little wonder he warned: “No, but unless you repent you will all likewise perish” (vv.3.5).

          Jesus discarded that erroneous conception, and maintains that what is important is our change of heart and mind, mainly our conversion. He vehemently affirmed, “Unless you repent you will all likewise perish” (cf.vv. 3 &5). This phrase is the hit track of this passage. It reveals God both as a just and a merciful God. He is a God of second chance, these words are equally addressed to us today, “unless you repent”, God is continually calling us for repentance, for a change of mind and heart. For this, St. Paul admonished the Romans thus: “Do not model your behavior on the contemporary world, but let the renewing of your minds transform you, so that you may discern for yourselves what is the will of God” (Rm. 12:1). And indeed, this divine benevolence orchestrated through his merciful love, cannot but prompt in us an attitude of praise and thanksgiving to God, little wonder the Psalmist in the responsorial psalm blesses God thus: “Bless the Lord, O my soul, and all within me, his holy name…and never forget all his benefits” (Ps. 103:1-2). He calls us not only to praise God, but also to the remembrance of all his benefits, Yahweh’s faithfulness and the human infidelity; this aspect of remembrance is a fundamental attitude of every pious Jew: “Be careful not to forget Yahweh your God, by neglecting his commandments” (Deut. 8:11); “Remember; never forget” (Deut. 9:7).

            Conversion per se comports a firm decision and a continuous renewal to liberate oneself from sin, desirous of putting into practice the words of Jesus. Jesus’s invitation to conversion is not to be taken for granted, it is not to be procrastinated ad infinitum. It calls for personal decision, and the time for that is here and now. The two incidents we heard, took place unexpectedly, that is way, we don’t have to waste time, and we have to profit from the present moment of grace. Furthermore, with the parable of the fruitless fig tree (vv. 6-9) Jesus wanted to call our attention to two possible ways of human thinking: First, of those who think, ‘already it is too late for me to change my life’, ‘God is tired of me’, or ‘God cannot  forgive all my sins’. Second, of those who reason, ‘God is too patient’, ‘there is always time for conversion’. But the real position is that God is patient, his patience cannot be programmed, and the possibility for conversion is always open. At this point, we cannot but remember the spiritual refrain of Pope Francis: “God never gets tired of forgiving us”. The brief parable on the fig tree reinforces Jesus’ demand of repentance, and thus proffers a link with the second reading, for as St. Paul opined: “Let anyone who thinks he stands take heed lest he fall”. As such, to avoid a false sense of spiritual security.

           In the second reading (1Cor. 10:1-6.10-12), St. Paul presents an urgent and stimulating motive for that conversion. In the history of the chosen people God showed a particular attention and preference. In their favor, so many times he intervened with extraordinary signs. St. Paul observed, that even though “our fathers were all under the cloud, all passed through the sea and all were baptized into Moses in the cloud and in the sea and all ate the same supernatural food and all drank the supernatural drink…Nevertheless, with most of them, God was not pleased”. St. Paul continued, “Now these things are warnings for us, not to desire evil as they did and were destroyed by the Destroyer”. We have to appropriate this admonition of St. Paul, because in our own experiences, in so many ways God has been blessing and showing us his love. Yet, at times his goodness and benevolence to us, do not draw us closer to him. Besides, it behooves us to understand that all the blessings he has lavished upon us, require a good dose of responsibility, on our side, and as such the duty to be converted to him. In all, he teaches us that our salvation is a fruit of God’s gratuitous act, but this does not exclude the human cooperation to the divine grace. There should be no presumption of certainty: “Therefore, let anyone who thinks that he stands take heed lest he fall”.

          May God help us to understand the urgency of conversion! May His word and presence propel us for an authentic conversion, and may He continue to liberate us from all that entangle us to sin! Amen!! Happy Sunday To you All!!!

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

Be New! Be Transfigured!!

(Homily for the 2^nd Sunday of Lent Yr. C)

      In exception of what I read and saw on movies about mountains, I never knew the existential importance of mountains, until my experience at the Northern part of Italy. There, people go to the mountain for relaxation, to enjoy the beauty of nature, to enjoy fresh and uncontaminated air, it is a place of peace, tranquility and rest. It does not only introduce one in a wonderful contact with nature, it also leads to the imagination of the brain behind such beauty, and as such to the Creator. In the Sacred scriptures, the mountain is a place of encounter between God and man, even in the Old Testament, it is a place of prayer. When I remember the first time I climbed a mountain, I recognize the aim of Jesus for climbing the mountain, without being told. And in our gospel today, St. Luke (Lk. 9: 28-36) readily tells us that Jesus went to the mountain to pray, and not to be transfigured. The transfiguration happened within the context of an intense prayer, when Jesus elevated His Soul to His Father. It was as if his prayer triggered of that event, because while he was praying his face changed. Prayer transforms and changes us and our different situations. St. Luke never talked about transfiguration in his gospel; rather he talked about the change of his countenance and his clothing that became dazzling white. Indeed, prayer transforms, it changes us and makes a person become one with what he contemplates. And the collocation of this episode in the context of prayer is the particularity of Luke. In his own account of the episode instead Mark never talked about prayer (Cf. Mk 9, 2-13). A closer look, at the Liturgy of the Church reveals that every second Sunday of Lent the Church invites us to reflect on the episode of Jesus’ Transfiguration. The Church draws our attention to this biblical episode in order to confirm our faith in Jesus as Son Of God and as God. Secondly, that his transfiguration is an indication that we his followers should also strive to be transfigured, to change in mind and heart.

     In the third gospel, the episode of the Transfiguration is collocated in a difficult context: Jesus just finished announcing to his disciples for the first time about his passion: “The Son of Man is destined to suffer grievously, to be rejected by the elders and the chief priests and scribes and to be put to death, and to be raised up on the third day” (Lk. 9:22). And after this moment of obscurity, the gospel presents a luminous moment, on which we have to fix our gaze especially in difficult and bloody moments of life. Besides, the transfiguration event is not an episode that occurred unexpectedly in the life of Jesus, rather it is to be understood within the range of the incidents preceding and succeeding it. In the earthly life of Jesus, one question kept on bothering many: who is Jesus? He has performed signs and wonders (Lk. 4, 5, 6), he cast away demons (8), and he declares himself superior to Moses (6, 5). He gathered around himself disciples and apostles like one of the great masters of that time (6, 12-16) and he sent them on mission (9, 1-6). It is obvious that the public will begin to question his identity. Even Herod interrogated: John I beheaded, who then is he? Who is Jesus? (Cf. Lk. 9:9)

      The transfiguration in no small way sheds light on the identity of Jesus and to the question of who he is. The answer to the great question who is Jesus is proffered in the transfiguration event. Indeed, the answer is that Jesus is not only a man, He is above all, the “Son of God”, as the voice from above proclaimed. It also reveals that He is God. In the Old Testament we see a similar event in the book of Exodus, the change in the appearance of Jesus’ face is reminiscent of Moses’ on Mount Sinai (cf. Ex.34:29), it talked about the splendor of Moses’ face. But while in the case of Moses the splendor on his face was a reflection from the glory of Yahweh, Jesus’ splendor is his own glory.

      We can reflect on the transfiguration of Christ in two major ways: ●With reference to Christ (Christological); ●With reference to the Church and every single Christian (ecclesiological). With reference to Christ it is the revelation of his identity. For the three apostles (Peter, James and John), it was a sensible, visible and audible manifestation of the glory, the power of God that covered Him and the voice that says “this is my Son, my Chosen; listen to him”. Jesus is revealed as the fulfillment of the Old Testament represented by Moses and Elijah (law and prophets respectively). The Cloud that covered him and the apostles are indications of the divine presence (theophany). At the same time, the transfiguration is a kind of prelude to the future glory of Jesus, of his resurrection. Similarly, it pre-empts the way through which Jesus will enter into his glory (the way of the Cross), and this formed the content of his discussion with Moses and Elijah. Furthermore, with reference to every single Christian, it is a sign, a prelude, a prefiguration and an anticipation of the “future” for which the church and all of us are in a continuous journey. Moreover, transfiguration is also about our actual identity as Christians, because every Christian has experienced a form of transfiguration, assimilation to Christ, a transformation in Christ. And the transfiguration in question here started with our Baptism.

      The peak of the episode was the voice from above: “this is my Son, the chosen, listen to him”. We equally heard the same words at the event of his Baptism: “You are my Son today I have fathered you” (Lk. 3:22).  In the Lukan redaction he emphasizes on the revelation of the Father, who proclaims Jesus “The chosen Son”. Prior to the voice from heaven, probably the apostles were ready to accept Jesus as one of the end time figures, alongside with Moses and Elijah. But the Voice from heaven proclaims and ascertains the finality of Jesus: “This is my Son, listen to him”, this alludes to Deuteronomy (18:15): “Yahweh your God will raise up a prophet like me; you will listen to him”. This episode proclaims Jesus as the Son of God and the second Moses who accomplishes the new exodus through his Cross. And having known Him, the voice invites us to listen to Him. How often do we actually listen to Him? And while coming down from the mountain Jesus ordered the apostles not to tell anyone, because the event serves as a sort of preparation to them for the scandal of the cross. The transfiguration episode is incomplete without the cross episode (they are like Part 1 and part 2). Little wonder, Jesus makes prediction of his passion and death within the context of his transfiguration.

     Besides, we cannot but remember that the scene of the Transfiguration is concluded with the account of the miracle of the epileptic boy (9:37-43). When Jesus was on the mountain, it was as if the Church, the apostles were unable to drive the Devil out, this made Jesus to address them as a faithless and perverse generation. But when there seems to be no remedy, Jesus intervenes in the favour of his people, and he imposes the devil to go out of the boy and thus gives rise for the hope of the final victory. Interestingly, while everyone was awestruck and full of admiration about what he has done, he said to his disciples: “The Son of man is going to be delivered into the power of men” (Lk. 9:44). Jesus continues to situate the upcoming event of the Cross into the context of the manifestation of his glory, for his glory will be manifested eloquently on the Cross.

      In the second reading (Phil.3:17-4:1) St. Paul gives us an interpretative key to the readings of today, especially the gospel. He reminds us that our true homeland is in heaven, and that Jesus one day will transfigure our mortal bodies to conform it to his glorious body. The theme that dovetails into the epistle and the Gospel readings is the theme of change. While the former speaks of the change of our earthly existence at last, the Gospel speaks of the change of Jesus’ countenance as he prayed on the Holy Mountain. In this passage we see an allusion to the term “glorious body” or spiritual body to denote the apocalyptic hope, in this hope the life to come is not a sort of a prolongation of the present life, rather an entirely new one, a transformed existence. It is in this transformed way of existence that Christ entered into, after the event of his Resurrection. Indeed, he entered into that existence mainly as the “firstfruits” (1Cor. 15:20). As such, he made it possible for believers to enter into that transformed existence. This indeed, is at the basis of our Christian hope!   

     Therefore, the transfiguration of Jesus is a sign and a prophecy of what will become of us one day. Our Christian life is tailored in being and becoming, between reality and hope, between the already and the not yet. Our being, our reality or our already is in Christ. Little wonder, the apostle reminds us: “You are in Christ Jesus” (1Cor. 1:30). St. Paul reminds us that our homeland is in heaven, but to participate in his glory, to transfigure in him we need to stand firm in Him (Phil. 4:1). Therefore, we don’t have to behave like the enemies of the cross of Christ, whose god is stomach; their glory is in their ‘shame’. Their minds are occupied with earthly things (v.19). My dear friends let us strive to become friends of the cross of Christ, so that we shall be transfigured like him.

     In the passage of the first reading (Gen. 15:5-12, 17-18) we see the combination of three different themes: God’s promise to Abraham, His promise to the land of Israel, and the sealing of that promise with a covenant ceremony. In and through Abraham God intervened out rightly in human history in order to establish a people for himself. This indeed, is a manifestation of God’s grace. The Responsorial Psalm serves as a bridge between the first and the second readings. For in stanza 4 it says: “I believe I shall see the Lord’s goodness in the land of the living”. In the context of the first reading, for Abraham this land is the land of Israel, while in that of the second reading, for Christians, the land is the Kingdom of God.

     Lord Jesus may our daily encounter with You and your Word be a veritable source of transformation and change for us! Help us to understand that our present and future, our being and becoming, our reality and hope lie in you!! Lord make us transfigurable!!! Be new, be transfigured!!!

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

Satan’s Logic Verses God’s Logic!

(Homily for the 1^st Sunday of Lent Yr. C)

          Every first Sunday of Lent we read the gospel passage of the temptation of Jesus, which in turn serves as a reminder for us to always say “No” to Satan and his promises as Jesus did. Secondly, it reminds us that in our lives temptations must come, but we are called to resist as Jesus did. Temptations in themselves are neutral, that is, they are neither good nor bad. What may be categorized to be good or bad is what we make out of the temptations (our Yes or our No to them). Jesus’ experience of temptation evidences that we humans are not immune to temptation. The author of the letter to the Hebrews was firm on this fact when he affirms: “we do not have a high priest who is incapable of feeling our weakness with us, but one who has been tempted in all things like us, but has not sinned” (Heb. 4:15). So, the Devil will continue to tempt us, but God does not, He only tests us. St. James in his letter says that “God tempts no one” (Jm. 1:13). The purpose of temptation is to make us bad, but the purpose of test is to make us better.

         In the Gospel reading (Lk. 4:1-13) we see the threefold temptations of Jesus. The Lukan version of the Temptation differs from that of St. Mathew, the more popular. St. Luke in his account affirmed that the devil left Jesus “until an opportune time” (v.13), this is of great importance to the theology of St. Luke. St. Luke links the temptation story with the event of the Passion. The three temptations condense the three fundamental relations of man:

●Towards oneself (stone or bread)

●Towards others (power and science)

●Towards God (God at my disposition)

         The first temptation was the demand of the Devil to Jesus to change stone to bread. Even though it is true that bread is good, but the word of God is best. It is also true that we need “bread” to survive, but what keeps us in being is the word of God. His “word are spirit and they are life” (Jn. 6:63), so also man “lives of every word that comes out of the mouth of the Lord” (Mt. 4:4). This is the temptation to use his power to His material and personal advantage, to satisfy his hunger, after 40 days of fasting, but the real word that satisfies is the word of God. Till today we are still faced with the temptation of turning everything to “bread” just for personal satisfaction. Little wonder, greed, selfishness and insatiable desires for material things is erupting the foundation of our world.

          The second temptation was the Devil’s open challenge to Jesus. He took Jesus up and showed Him all the Kingdoms of the world, and then the Devil tells Jesus (God) to worship him. The devil invited Jesus to succumb to his logic, for him to have everything. What an irony! Here we see the logic of the devil: “I give you, you give me”. This is the temptation for power (to have power over others). This temptation for power has dealt with our present world. This indeed is the exact contrary of God. God in His logic loves us first, and gratuitously too. He loves and gives without asking for anything in return. The devil’s logic is “nothing goes for nothing” and God’s logic is “something goes for nothing”.

        The third temptation was the devil’s attempt to put Jesus to his disposition. He took Jesus up the pinnacle of the temple, and challenged Him: “If you are the Son of God, throw yourself down from here; for it is written, ‘He will give his angels charge over you, to guard you…” And Jesus to the devil, “You shall not tempt the Lord your God”. Here, the devil asks Jesus for a miracle. The devil used the written word of God to tempt the Incarnate Word of God. Peter made a similar request to Jesus at the episode he saw Jesus walking on water. “Lord, he said, if it is you tell me to come to you across the water” (Mt.14:28), and Jesus allowed him, but after three steps, he became afraid and started to sink. Indeed, miracles are not necessary for one to have faith. We remember Jesus performed so many miracles in Galilee and Samaria, yet his people wanted to throw Him down from the hill in Nazareth (cf. Lk. 4: 22-30). It is not miracle that gives faith, it is a supernatural gift. This is the temptation to make God succumb to the devil’s will, sometimes also we are like the devil, when we want to bend God’s will to our will, when we want and command God for miracles because we want them, not because He willed them. Some of us tempt God with: Give me, do that, resolve this problem etc.

          Jesus in the threefold temptations teaches us to always put God first in our life. The responses (Man shall not live by bread alone, you shall worship the Lord, your God, and Him alone shall you serve, you shall not put the Lord, your God to the test) of Jesus to the devil manifest that Jesus put God first in everything. Who is first in your life?

These three temptations are the three ways through which man deserts the way of God:

●temptation of idolizing material things (selfishness)

●temptation to grab power for the sake of domination

●temptation to desire for success and personal prestige

        We too, are constantly tempted to deviate from God, but Jesus indicates to us through his experience a major road in order not to fall into temptation. We should avoid a type of an accommodating Christianity that tends to please man, rather than God.

          In the first reading (Deut. 26:4-10) we see the confession of faith of the chosen people, but prior to their confession of faith they strayed. And this passage reminds us that whenever we sin, is as if we forget who we are and what God has done for us. Here, the Jews remembered who they are and what God has done for them, by liberating them from the hands of the Egyptians, to Canaan. They Israelites fell into temptation and sinned when they loosed sight of what God has done for them (we can say that the greatest sin of the Old Testament is forgetting the greatest miracle of the Old Testament, the Exodus. Likewise, when we lose sight of what God has done in our lives, we fall into temptation and sin, we forget the pivotal element of our faith: Jesus’ death and resurrection.

          According to some exegetes this passage from the book of Deuteronomy is fundamental in the whole Old Testament, or precisely in the Pentateuch. Deuteronomy 26:4-20 occupies a similar position to that of 1Corinthians 15:3-8 in the New Testament. As such, what Christ’s death and resurrection are to the New Testament, the exodus is to the Old Testament. Therein, the mighty acts of God prompted a confession of faith, and a recall of those mighty works.

        The second reading (Rm. 10:8-13) presents the confession of faith of the believers in Christ. St. Paul presents a New Testament confession of faith (cf. v.9), which corresponds with the Old Testament confession in the first reading. Therein, St. Paul declared the fundamental truths to be believed in order to be saved:

●to believe that Jesus is Lord

●to believe that the Father raised Him from the dead.

St. Paul went further and affirmed that whoever that invokes the name of the Lord will be saved. Here it is not all about believing and professing our faith in Him with “the mouth”, it is necessary to believe and profess it “with the heart”.

 Above all else however, the Lenten season brings to our consideration the necessity to evaluate our faith. Whether our faith is full of only words and inconsistency, or is concretized in good works and in love. May He who was tempted in the same way we are, and yet remained without sin continue to strengthen us in our daily struggle to resist the devil and his promises. Amen!!!

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

Beginning A Journey of Perfectibility!

(Homily for Ash Wednesday)

     Yearly we embark on this spiritual journey of the Lenten Season. It is a full-time spiritual experience of 40 days, in which we as Christians are called to be sincerely conscious of who we are and who we are called to be before God. This, as a matter of fact, will not only enable us but propel us to embark on the journey of conversion and return back to God, in the manner of the prodigal son (cf. Lk. 15:11-32). It is true that God’s grace and mercy are always available for us, but this is a “kairotic” moment, a moment of grace. Indeed, it is God’s time flowing in the ordinary flux of time. Therefore, to make the best out of this gracious moment, we are called to repudiate all forms of idols that obfuscate our vision and knowledge of the True God, and above all, a moment to grab the infinite and unfathomable mercy of God.

     One may ask: what is the significance of the number 40 in relation to this spiritual journey? A careful search into the Bible would revealed that the number forty was mentioned severally and it is indicative of a long time as well as a period of divine testing, trail, probation and judgment. Be that as it may, instances on this in the Bible abound:

• During Noah's time the rains came down for a period of forty days and forty nights (Gen.7:4).

• Moses was with God in the mountain for forty days and forty nights while he was receiving the commandments (Ex. 24:18; 34:28).

• The Israelites where in the wilderness for forty years before they reached the Promised Land (Nm. 14:33-34).

• God gave Nineveh forty days to repent (Jonah 3:4).

• Jesus remained on earth forty days after resurrection (Acts 1:3).

     The event of Ash Wednesday marks the beginning of the “kairotic” period: Lent. The event of this day is characterized by the imposition of ashes on the forehead of Christians, which reminds us of who we are, what we are called to do and where we are heading to. For this, during the liturgical act of the imposition of the ashes the Priest says: “Repent, and believe in the Gospel” or “Remember that you are dust and to dust you shall return”. Ash is a symbol of purification, penitence and repentance. On the other hand, it points to the reality of our mortal bodies after death, for it decomposes and returns back to clay. Interestingly, ash reminds us of the burning fire that goes down, so is our existential experience.

     In these 40 days we are invited to begin or initiate a journey of perfectibility, for conversion does not occur once and for all. Instead, it has do to with a dynamism that has to be renewed daily. Today, the word CHANGE is so much in vogue especially in the political sector, but change as envisaged during this period is a real and authentic one. It is an invitation for a CHANGE of mind and heart, a change of behavior and attitude, a change of personal life. According Fulton Sheen the most important verse in the Bible is Mark 1:15 “The time is fulfilled, and the kingdom of God is close at hand”. Repent and believe the gospel”. We are called to change ourselves because the kingdom of God is near. This is the most important because Jesus preferred to begin his ministry with a clarion call to a CHANGE of life, and not with the manifestation of miracles. The change in our life must start with the change of heart. Little wonder Prophet Joel is inviting us in the first reading thus “tear your hearts and not your garments” (cf. Joel 2:12-18). Secondly, this change must be translated into actions: prayer, fasting and alms giving, and I would like to add: a journey of PERFECTIBILITY, trying to become better than who we were yesterday, one step at a time!

     It is against the above backdrop that we may affirm that Lent is a time of our Christian self-rediscovery, that is the rediscovery of the truth about oneself in Christ. It is not necessarily only a moment of penitence, a moment of mortification. For this, Jesus decried that even the hypocrites fast and do charity as well (cf. Mt. 6:1-6.16-18).

     Historically, one may not be wrong to say, that during this season there is a desire to relive and re-actualize the 40 years of the Israelites in the desert, as such leading Christians to the knowledge of themselves before God, just as the Israelites were led to the knowledge of their real identity as a people before God. And the knowledge in question comes through the w(W)ord of God. It equally reminds us of the 40 days that Jesus spent in the desert, when and where he was tempted by the Devil. But in that episode Jesus won the tempter, the accuser of the brethren (Rev. 12:10). He won the Devil with the power of God’s word (cf. Mt. 4:1-11). Be that as it may, the struggle and victorious fight of Jesus in the desert becomes an example and inspiration for us, to fight and combat against all that threaten our journey of full and self- realization as God’s children.

     The readings of this day, situates well into context, the immediacy and the programmatic nature of the Lenten season. Prophet Joel in the first reading proclaimed the immediacy and urgency for return to the Lord, that is of conversion, with the following words: “Even now, says the Lord, return to me with all your heart, with fasting, with weeping, and with mourning; and tear your hearts and not your garments” (Jl. 2:12-13). The Psalmist joins his voice to that of Prophet Joel thereby, inviting us to the humble admission of our sins. St. Paul too in the second reading reechoed this urgency of the now: “Behold, now is the acceptable time; behold, now is the day of salvation” (2Cor.6:2). This indeed, reveals the “kairotic” nature of this season, a time of favor and grace. On the other hand, the programmatic nature of this season is orchestrated in the Gospel passage through the dynamics of Almsgiving, Prayer and Fasting. The evangelist went ahead and delineated the way or ways for its actualization, it must be done in secret, so that “your Father who sees in secret will reward you” (Mt.6:18).

     Beloved in Christ, at the heart of Lent resounds the old and ever new traditional dictum of “bonum faciendum et malum vitadum”, (that is doing good and avoiding evil). Above all, it is upon this consciousness that prophet Joel invited us to “tear our hearts and not our garments”, because the journey we are called to embark on, is more of an internal work, for true and lasting change comes from within. St. Mathew on his part, calls our attention to authentic Christian living and practice of almsgiving, prayer and fasting. And lastly, St. Paul hits the nail on the head as he affirms vigorously that the time of favor, grace and salvation is now. Ours this season is not an ordinary kronos, but a kairos, an ordinary moment, season that has been transformed into an extraordinary season, a season of grace. May God help us in our daily effort to become better Christians this Lenten period! Amen! Wishing You an authentic and life transforming Lenten experience.

(First reading: Jl 2:12-18; Ps. 50; Second reading: 2Cor. 5:20-6:2; Gospel: Mt. 6:1-6.16-18)

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

The Mouth: The Window To The Heart!

(Homily 8^th Sunday in Ordinary Time, Yr. C)

     It was one of the famous Greek Philosophers; Socrates who opined that nature has given us two ears, two eyes and only one tongue so that we should hear more than we speak. But nowadays the reverse is the case, we tend to speak more and hear or listen less. The contemporary man is prone to speaking and criticisms than to listening and understanding. Today the word of God revolves around the correspondence of words with actions, because for a Christian, “agitur seguitur esse”. The Latin adage says: “ex ore tuo te judico”, that is “I judge you from your mouth”. Indeed, our words reveal who we are. They (words) reveal our thoughts, values, internal disposition, motivation and way of judging. Thanks to words for through them we give significance to the ideas in our heart and mind. No doubt, words are wonderful when they are used in good and edifying ways. More still, they are extraordinary and exceptional when they correspond with the actions. Contrarily, when used in a negative way, they not only reveal the negativity in the heart, also the vacuum between what we say and what we do. Indeed, our words reveal the type of person we are, for our mouth is the window to our heart.

     The first reading (Sir. 27:4-7) is a classical example of the wisdom literature of the Old testament, where the author used three comparisons to teach us about the internal congruence behind one’s comportment and attitude. He employed the use of three images: sieve, kiln and tree to drive home his points. ●For the sieve, when shaken it separates good grains from refuse, and the refuse remains. And relating it to the human person, it entails that a man’s filth (dirt) remains in his thought. ●As the kiln (furnace) with fire proves the value of objects of clay artifacts, so is the proof of a just man, of a person’s worth in times of tribulation. ●As regards the tree, the fruit of a tree reveals the quality of the tree, so words reveal the internal sentiments of man. Our words serve as a window to what is in our mind, this image will be re-proposed in the Gospel by St. Luke.

     In all, the last sentence of the passage is replete with wisdom and it goes thus: “do not praise a man before he speaks” (v.7). Therefore, this affirmation suggests that the best way to know if a person will be praised or not is to make him to speak, because at last his value system, internal disposition and his or her real self will be revealed. Indeed, words reveal the internal ethical and spiritual congruence or incongruence of a man.

     And applying this teaching to ourselves, it follows that Christians should reveal through their words, their new way of being in Christ. Our life and actions have to be congruent with our calling and being in Christ, who died and rose again in order to open up for us a new way of living. Therefore, we need to interrogate ourselves today with the following questions: do our words reveal our being “in Christ” or they reveal that we are aligned and conformed to the world? The basic existential principle of a Christian remains: “agitur seguitur esse”, that is, the correspondence of our actions with our being in Christ, or better our being in Christ has to motivate our actions.

     Similarly, the Gospel passage (Lk. 6:39-45) is centered on “word” uttered by man as a means of laying bare what lies hidden in his heart and on ethical cum spiritual congruence, as exemplified by the good tree that bears good fruits, as opposed to the incongruence of a blind who wants to lead another blind. In this passage, it does appear St. Luke gathered all the pronouncements of Jesus in different occasions, with the problems that were present in the first communities. The blind guide (v.39), the false teachers (v.40), the hypocrites (vv.41-42); these categories of people would not have been the external enemies or the Pharisees, even though many a times Jesus called them hypocrites, but it has to do with members of the Christian communities, who pretend to be guide and leaders, but do not portray the corresponding Christian values.

      Interestingly, the passage of St. Luke ends with the following words: “From the abundance of the heart, the mouth speaks” (v.45), that is, from the abundance of what a person has within. In St. Mathew’s parlance, “Whatever comes out of the mouth comes from the heart” (Mt. 15:18a). And he (Luke) continued thus: “Good people draw what is good from the store of goodness in their hearts”, “bad people draw what is bad from the store of badness” (v.45). Good people draw good words and teachings, while bad people draw wicked words and bad teachings. It all depends on what one has in his heart, in the inside. The fact of speaking and acting are logical consequences, for they are necessary avenues for revealing who a person is and what is in his or her heart. In the preceding verses he opined that “Every tree is known by its fruits” (v.44). Good tree produces good fruits, while bad tree, bad fruits. In that bid, the criterion for knowing and recognizing who a person is, is by his or her fruits, which in this case could be words and comportment. A good man produces good fruit in words and actions, and a bad man produces bad fruits in words and actions too. Therefore, it is necessary to guide against false teachers and masters.

     How do we distinguish the good teaching from the bad one? It is not an easy task. However, we need to use our conscience and the values of the Christian education we have received as a tool for discernment. Of a truth, sometimes these are not even sufficient, because in our world today, where there are many currents of thoughts that promote opinions and ideas that tend to destroy our value system, where the several means of communication many a times create confusion on moral and religious matters, where subjectivism and relativism are seen as the new credo, it is really difficult. However, in the difficult task of distinguishing a good teaching from a bad one, we have the word of God and the teachings of the Church.

     In fact, the first part of the Gospel begins with a brief parable on the usage of words and good teaching; and the pathetic question was raised: “Can one blind person guide another? Surely, both will fall into a pit” (v.39). In other to understand adequately the meaning of this parable, we have to connect it to what Jesus said in the preceding verse: “Do not judge and you will not be judged; do not condemn, and you will not be condemned; forgive and you will be forgiven” (v.37). In essence, Jesus says who doesn’t accept these teachings comports him or herself like the blind, who pretends to lead another blind, for the two will fall into a pit.

     Jesus further expressed that the “disciple is not superior to his teacher” (v.40), secondly, this has to be linked to the previous words of Jesus that the Most High is kind to the ungrateful and the wicked (cf.v.35). As such, a man cannot impose himself as a severe judge over his fellow men; he cannot be more exigent than the eternal Father. He who judges others is a hypocrite, for he tends to hide his own faults. Jesus expressed this in a paradoxical language with “splinter” and “log” (cf.v. 41). For it is only when one has eliminated his “log” that he would be able to see better in order to remove the “splinter” in another’s eye, and he will be able to do it with comprehension, empathy, love and mercy.

     Jesus condemns the actions of those who are unaware of their shortcomings while they decry the faults of others. Those in Jesus parlance who notice a tiny splinter in others but are blind to the plank in their own eyes, and he calls them hypocrites. They have the tendency of seeing “all black or all white”. The underlying fact is that there are no perfect human beings, or those without faults, an ideal man is utopic. We only have real persons. The major spiritual deficiency of faultfinding is that it removes our focus from our shortcomings and fragility, and plunges us into the temptation of self-righteousness. Instead of criticizing others let us cultivate an attitude of positive regard and care for them. Behold, it was the Psalmist who captured earnestly the danger of self-righteousness when he prayed: “Who can discern his own errors? Acquit me from hidden faults” (Ps. 19:12 ), in fact, the Christian Standard Bible puts it in a more comprehensive manner thus: “Who perceives his unintentional sins? Cleanse me from my hidden faults”.

     Be that as it may, every authentic disciple of Christ should avoid the presumption of being a judge of other’s actions; before judging others, one has to examine him or herself, and try to work and do away with his/her defects. If there is need for a correction, he does it not with airs of superiority, but with humility, positive regard and love. An authentic disciple of Christ is one who tries to be a good tree, in order to produce good fruits in thoughts, words and actions. He makes effort to possess a good heart, such that from the “treasure of his hearts” he brings out only good things (v.45).

     Above all, the moral teachings of Jesus even though they appear paradoxical, are not mere generic prescriptions or exaggerations expressed in parabolic forms basically to stimulate mere reflections. Instead, they have an authoritative tone, accompanied at times with admonitions, in order to help his listeners understand that they are to be taking serious. It is a radical choice. The law of Christ is determined from within, his teachings shake the conscience. And in our existential struggle to overcome our defects and fragility, which St. Paul presented imminently with the reality of death in the Second reading (1Cor. 15:54-58), we are overcomers, for God through his Son has given us victory. It is upon this assurance of faith that St. Paul invites us today “to remain firm and unmoved” in the faith, to continue to work for the Lord, with the consciousness that our effort will never be in vain (v.58). May the Lord bless our effort and give us the enabling grace to live the ethical and spiritual congruence that our faith in Him comports. May His w(W)ord form us so that we may act and speak in accordance with our being in Him. Amen!!!

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