There Is Power 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 concordance 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 corresponds with his message, and His message corresponds with His actions. 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) announces 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. When God says he will raise a prophet for his people, it reveals God’s desire to implant his words in our hearts.

     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. However, drawing the issue further, we may deem it plausible to say that the prophet in question 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 this narrative, the first episode St. 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 testifies 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, action-packed!

      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 Holy one of God!” And immediately Jesus rebuked and commanded him, “Quiet! Come out of him!” To 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). The question of the man with unclean spirit reveals once again the words of St. John thus: “This was the purpose of the appearing of the Son of God, to undo the work of the devil” (1Jn. 3:8). One could imagine what the man with unclean spirit was doing in the Synagogue, this is a reminder to all of us, that wherever children of God gather, Satan and his agents come around too, but the Good News is that the presence and words of Jesus are terror to them.

     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, 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. And as it is suggestive of our responsorial psalm, 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 Chigozie, SC)

 

The Nearness of God’s Kingdom And Its Exigencies!

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

(Sunday of the Word of God)

      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, to conquer or to dominate, 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. In fact, today as we celebrate the Sunday of the Word of God we are invited more than ever to focus and refocus our attention on His powerful Word that creates, recreates, changes and transforms. Jesus says: “The words that I have spoken to you are spirit and they are life” (Jn. 6:63). Little wonder, God’s word brings about change and produces effect. We are therefore called to rediscover the irresistible attraction of this Word.

     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 imagine 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 Nineveh? Nineveh 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 destruction. 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 vomited at the sea shore facing the city of Nineveh.

     Viewed 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 designs; 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 Nineveh, even though sinners changed immediately they heard the word of God. Indeed, the people of Nineveh 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 St. 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 fulfilment 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 understanding 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, re-orienting 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 fulfilment 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 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 Nineveh that were given 40 days to repent and they did. They condition for discipleship is to follow Him Here, Now, As you are, but with the prospect and readiness for  a change.

     The second reading (1 Cor 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. Therein, St. Paul 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 idols (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, and 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 re-echo 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. May the Eternal Word of the Father transform us ! Amen.

(Fr. Vitus Chigozie, SC)

Are You Ready To Answer When He Calls?

 (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 more 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 the least of his 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), he or she has to make Him known to others. And indeed, the Good News is that Jesus is still inviting us today: Come and See!

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

Epiphany: God Enters Into Human History!

 (Homily for Epiphany Sunday-Year B)

          The feast of Epiphany, is a feast of God’s manifestation to man. Epiphany is from the Greek word epiphaneia which means appearance or manifestation, in this case, the manifestation of our Lord Jesus Christ as the Savior of the whole world. For through the visit of the wise men, the universal salvific will of the Father is made manifest. Thus, Epiphany is the feast that celebrates the universality of salvation. 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. 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 Gentiles (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. Indeed, at the heart of the Epiphany event, at the threshold of the quest of the Magi are three S’s: see, search and submit. These three verbs were programmatic in the search and encounter of the Magi with the New Born King. They embarked on the journey because they wanted to see Him, and for this desire to see Him, they went in search of and for Him, and when the sought and saw Him, they submitted themselves to Him in adoration. These three action words should characterize as well our own journey of faith.

           The readings of today converge on the theme of the Christian universalism, thus, the universality of God’s salvation. In Mathew’s Gospel, this universalism is represented by the visit of the magi (the pagan world), who came from the East to adore the New Born Baby (Gospel). In their gesture we see the fulfillment of the prophecy of Isaiah: “At his light all peoples will walk” (first reading). On his part, St. Paul (Second reading) was enabled to receive the mystery of God: “That the gentiles now have the same inheritance and form the same Body and enjoy the same promise in Christ Jesus through the gospel” (Eph. 3:6).

          The first reading (Is. 60:1-6) could be divided into two, while verses 1-3 dwell on the fulfillment 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. 2:1-12).

          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. St. Paul calls it a mystery, “This mystery, as it is now revealed in the Spirit to his holy apostles and prophets, was unknown to humanity in previous generations” (v.5). Such mystery consists in the call of the gentiles to participate in the same inheritance and form the same body and to be part of the same promise through the Gospel. God is the unity and the inheritance of all peoples, He reveals Himself to all peoples, Jews and Pagans alike. For this, he affirmed “in that image there is no room for distinction between Greek and Jew, between the circumcised and uncircumcised, or between barbarian and Scythian, slave and free. There is only Christ: he is everything and he is in everything” (Col. 3:11). St. Paul undoubtedly spoke about “a mystery”, something inaccessible to the thought and the intellect of man; something that only God, in his love and freedom can reveal to man. Prophet Isaiah had an intuition of this mystery, when he saw all peoples walking towards Jerusalem in order to render cult to Yahweh, the Lord of the nations.

          In the Gospel reading (Mt. 2:1-12) Mathew presents the episode of the journey and visit of the Magi to the Child Jesus. Mathew regrettably reports that his people did not know when salvation was at hand, but foreigners, the Magi did. The pagans recognized the presence of the Messiah while the Jews did not. It is only in Mathew’s account that we find the story of the three wise men or kings, who came “from the east” to worship the King of the Jews. This account on the Magi’s story gave rise to plausible facts concerning this Divine Child: ►First is the tracing of Jesus’ Davidic descent, which according to the Jews is a qualification for the “messiahship”, “This is the gospel concerning his Son who, in terms of human nature was born a descendant of David” (Rm. 1:3-4a). 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 in the Scriptures, “I see him – but not in the present. I perceive him – but not close at hand: a star is emerging from Jacob, a scepter is rising from Israel” (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 the 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 astrologists. However, it is worthy to note that this Gospel is not just about the Magi, rather the One who has been born, the King of the Jews. Jesus was born at the fullness of time or better when the time was fulfilled (cf. Gal. 4:4). At that point in time people were longing for the Messiah, despite this longing, which for some was real, and for others was apparent, in today’s Gospel we see different categories of people and their 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 dealings. 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. They remained unmoved in Jerusalem, but Jesus was found in the poverty of Bethlehem.

■The Magi, were learned people, but their knowledge did not get over their head. As such, their reaction was that of openness and acceptance. The magi represent the whole human race, people of every language and colour who set out to adore Jesus. And in this event, the prophecy that will adore and bring Him gifts is fulfilled (Ps. 72:10). To find Jesus we need to search for Him with faith, to find Him we need to pass through Jerusalem as the Magi did, here Jerusalem stands to symbolize the Church. In that sense, the journey of the Magi is a symbol of an itinerary of faith. 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: 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 myrrh was used to prepare dead bodies. On the Cross Jesus was offered wine mingled with myrrh (cf. Mk. 15:23). And his body was anointed with myrrh for burial (cf. Jn.19:39). For instance, we remember the women that came with myrrh to the tomb of Jesus to anoint his body (cf. Mk. 16:1). This depicts 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 fulfillment of his prophecy that “at his light all peoples will walk”, and the Magi did follow the star. Therefore, with the fulfillment of this prophecy, God’s revelation brings to their realization 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.

          The passage of the Gospel gives us a wonderful indication on how to locate Christ, the Savior, and that is as the magi have demonstrated, through openness and disposition of heart, with the sincere desire of having the knowledge of the truth without prejudice. Similarly, there are as well obstacles that may hinder us from locating and encountering Christ, the Savior. First, is fear, fear of encountering one who overhauls our life. For if you encounter Christ you have to change your orientation and criterion of judgment.  Second, is servility to the powers that be, as it happened to the religious leaders in the time of Jesus, who were slaves to the political power of Herod. The powers that be today could be ideologies, dominant current of thoughts contrary to the Gospel. Third, is ambition for power, as it happened with Herod, and attachment to the things of this world. We need to liberate ourselves from the things of this world and personal prestige, allow ourselves to be guided and led by the light that comes from above (as the Magi allowed themselves to be led by the star).

         In all, the red thread that runs through the readings of today is the revelation of God in Christ and the universality of God’s Salvation. The Epiphany inaugurates a new direction, a new route. They went home through a new road because they were enlightened by God, and that new way is Jesus. Jesus in the event of the Epiphany gives us a new way and a new direction. He offers himself as the Savior of all, without exception. What have we to offer Him in return? The magi presented Gold, Frankincense and Myrrh. 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 marvelous and admirable Adoration of the New Born King! Come let us adore the leading-Star!! Come let us adore the Light that enlightens all men and makes them one!!! Let us pray asking God to enable us to seek Him with a sincere heart like the Magi, no matter the distance and what it may cost. Amen!

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

 

Beginning The New Year With The Mother of God!

 (Homily for the Solemnity of Mary Mother of God & New Year Day)

          We are at the threshold of the New Year (2024), and it is frankly motivating beginning the year by confessing the Sovereignty of God and the divine Motherhood of the Blessed Virgin Mary. The solemnity of Mary, the Mother of God coincides with the ushering in of a novelty, the New Year. The celebration of this great mother today is indeed a symbol of the Church’s solicitation of her blessings and care. So that as she took care of her son, she will also take care of us in the course of this year and beyond. We celebrate today the Solemnity of Mary, the Mother of God, and a perusal into the readings of this day suggest two sentences that situate us well into the context of today’s feast: ●First, in the epistle, “but when the completion of time came, God sent his Son, born of a woman, born a subject of the Law” (Gal. 4:4). ●Second, in the gospel, “Mary kept all these things and pondered them in her heart” (Lk. 2:19). Though these sentences are not in direct connection with the title: “Mother of God”, but it presents Mary as a model of faith. The two verses (Gal. 4:4 & Lk. 2:19) emphasize on Mary not merely as Theotokos, but as the paradigm 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 title of Mary as Theotokos was defined by the Church in one of her first ecumenical councils held at Ephesus in 431. However, the thrust of today’s readings is the birth of Christ as the inauguration of the saving act of God. The three readings of today are closely knit, in the passage of the Gospel; the episode of the circumcision is linked with the epistle reading: “born under the law”. And again, the naming of Jesus is linked with the threefold name of the Aaronic blessing in the first reading.

          As we begin this New Year let us learn from our Mother Mary, let us surrender to God’s will just as she did: “I am the handmaid of the Lord”, “Let it be done to me according to your word”. Let us appropriate her dispositions of heart and mind. As we begin this year with her let us hearken to her advice: “do whatever he tells you”, because in his word is our peace, he has the message of eternal life. The name January is derived from the name of the Roman god: Janus, and Janus had two faces, one looking back and the other looking forward. Therefore, today is a day to look back on all that we have done the past year and make a proper examination of conscience. It is not an invitation to make us remain in the mistakes of yesterday or to live in regret, rather it will help us to redirect our steps and rediscover some essential values needed in our lives as Christians. So it is equally a day and time to look forward to the new year ahead of us. We need to treasure the time God has given to us in this life and in this year. Each year is unique, irreplaceable and unrepeatable. We need to invoke and allow the grace of God to sanctify our ordinary time and transform it to an extraordinary time, a special time of grace, from chronos we need to pass to kairos. For this, St. Paul invited the Ephesians to “make the best of the present time” (Eph. 5:16).

         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. 6:3). From the time of creation it has been God’s plan and desire to bless every living thing He has created, “God blessed them” (Gen. 1:22); and he blesses in a particular way, Adam and Eve as representatives of the entire humanity, “God blessed them” (Gen. 1:28); after the flood, God blessed Noah and his sons (cf. Gen. 9:1); he also blessed Abraham so that in him all peoples will be blessed (cf. Gen. 12:2-3; 23:17-18). Consequently, St Paul writes: “All nations will be blessed in you. So it is people of faith who receive the same blessing as Abraham, the man of faith” (Gal. 3:8b-9). And before leaving this world to return to His Father, Jesus blessed His people (cf. Lk. 24:51). In this passage we see the threefold blessing with which to begin this New Year: ► May the Lord bless you and keep you (v.24). ►May the Lord let his face shine upon you, and be gracious to you (v. 25). ►May the Lord look upon you kindly and give you peace (v.26). And the three times repetition of “the Lord” (Yahweh) 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” (v.27). A blessing is a divine word that has power to pass on good things, and indeed, the idea of the passing of good things from generation to generation is really appropriate for this day (New Year’s Day). And today, the Church through her priests invokes all these blessings on all the faithful, and I invoke these blessings on you all, on your families and on our society at large.

           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: “May God show us his kindness (mercy) and bless us” (Ps. 67:1). Interestingly, the word kindness (mercy) of God, which is “hesedh” in Hebrew, embraces all that God has done in his mighty acts towards Israel and for us in Jesus Christ.

          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”. Here, St. Paul stressed that the purpose of the Incarnation was man’s liberation from the law to the status of sonship, for we are no longer slaves but sons. 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 divine maternity of this “woman”, the Mother of God. Thus, situating us well into the context of today’s solemnity.

           St. Ignatius of Anthioch called Jesus “the Son of God and of Mary”. This title or affirmation elevates Mary at the side of the Heavenly Father. At the same time it collocates her close to us as our mother, the mother of the Church. For Jesus whom she generated has taken us as his brothers and sisters. He united himself with us to the extent of forming one body with us, he is our Head, but also our brother. In the words of St. Paul he is “the eldest of many brothers” (Rm. 8:29). In the second reading St. Paul stressed on it vigorously thus: “God sent his Son, born of a woman…so that we could receive adoption as sons” (Gal. 4:4.5). As Jesus in Mary becomes the Son of Man, we, sons of men, we are made sons of God. At the moment when, from Son he made himself a servant, we who were servants/slaves become sons. Thus the apostle reminds us: “you are no longer a slave, but a son” (Gal. 4:7). This indeed is the admirable exchange around which revolves today’s liturgy of the word. And Mary was the “locus” and the Mediatrix of that exchange. And having being made children of God through the Spirit, we acquired the right to use the language and confidence of sons before God, calling him like Jesus: “Abba Father”. This is Jesus’ “ipsissima vox”, that is his own voice without passing through any translation. We need to be more conscious of this our right as sons and daughters, therefore, we cannot but imitate Jesus our Brother, who in the anguish of the Garden of Olive, as well as in the moments of joy, always was entrusting himself to the Father: “Father if it is possible…”, “I thank you Father”, “Father in your hands I commend my spirit”. We need to re-construct our life on this filial rapport with the Father.

          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, is a wonderful and wondrous blessing! The most sublime blessing, the summary of all the blessings of God to humanity is Jesus, the gift of the Incarnate Word. Little wonder St. Paul affirmed: “Blessed be God the Father of our Lord Jesus Christ, who has blessed us with all the spiritual blessings of heaven in Christ” (Eph. 1:3). 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) 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. Once again, there is the theme of the divine name in the Aaronic blessing and its connection with the naming of Jesus which means Yahweh saves. Indeed, Jesus’ name is a programmatic description of the whole purpose of the Incarnation.

          The passage of the Gospel noted something very important about Mary: “She treasured all these things and pondered them in her heart” (Lk. 2:19). What are the things that she treasured and pondered in her heart? The words and the events of those days, all that happened in the occasion of the birth of Jesus. Christmas was for her an event to treasure and to meditate on and on, it was for her a school of faith. The word of God was made flesh two times in her life: first physically, when she carried and nourished him (the Word) in her womb for nine months; second spiritually and existentially, every moment of her life was inspired by the word of God and she carried it out faithfully, the word of God became the compass that directs and gives bearing to her life. Let us join in her deep pondering on the Word of God. We cannot imitate her in the first incarnation, but we can imitate her in the second. In the words of St. Augustine we can like her “conceive the Word in our mind”. This merited her the beatitude that Jesus proclaimed on the visit of his mother: “More blessed still are those who hear the word of God and keep it” (Lk. 11:28). St. John says: “to those who did accept him he gave power to become children of God, to those who believed in his name” (Jn. 1:12). We have been begotten to the Father, through Jesus, and we are children of God, brothers and sisters of Jesus, and his mother Mary, our mother too. On the cross Jesus handed her over to us (cf. Jn. 19:27).

          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!!! Happy New Year to You all!!!

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

At The School Of The Holy Family!

 (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 expressed in the dynamics of love and togetherness. And that is what other families are called to appropriate.

          The Holy Family is at the centre of our reflection today. And we cannot but affirm that 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 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 yet a family with trials. We can remember vividly well how sin affected family life in the first pages of the Book of Genesis. After eating the forbidden fruit (Gen. 2:16-17) great tension disrupted the spousal relationship between Adam and Eve. Not too long after that, the sons of Adam and Eve entered in a dispute that ended in the murder of Abel (Gen. 4:1-16). Sin wounded greatly the life of the family. Indeed, Jesus came to heal the wounds caused by sin, including that of the family. As such, God the Father sent his Son among us, and in doing that, He entrusted Him to a father and a mother. And that is the family of Jesus, Mary and Joseph. The Holy Family teaches us how to remain calm in the midst of all kinds of existential storms.

          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.

          The 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. Again, because the Holy Family despite all odds remains the paradigm for the Christian family life. Likewise, Christian families 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!         

          We remember the uncommon circumstances that surrounded Jesus’ conception. We cannot but remember how Mary conceived through the Holy Spirit (Lk.1:35), without the knowledge of Joseph. We remember how Joseph decided to pack her belongings and ready to drop her (Mt. 1:18-19), before the angel came and made him changed his mind (Mt. 1:20). Indeed, we cannot but remember Mary’s and Joseph’s plan that was abruptly changed by the divine plan, and the challenges that surrounded his birth: no place in the inn, he was born in a manger, the trials and insecurity in Bethlehem (Lk. 2:8b; Mt. 2:13-14). Afterwards Joseph received another message to run away with his wife and son to Egypt. Not only that, Mary and Joseph even suffered the distress of not knowing the where-about of their twelve year old son (Cf. Lk. 2:48). Before Jesus began his public ministry nothing again was said about Joseph, we may well presume that he died, here the Holy Family must have suffered the pain of bereavement and separation through death. Jesus in his public ministry faced many oppositions and threats of death. No one could imagine what Mary passed through at the foot of her son’s cross. 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, she invited the disciples to listen to Jesus (cf. Jn. 2:5), 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. First, 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. Second, 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).

         In the light of today’s Feast, in our present day society there are some situations and human conditions that tend to disintegrate the nucleus of the family and as such require a good dose of reflection. Today we talk about separated parents or broken marriages, many a times their children suffer because of the conflicts of the parents, divorced and remarried parents with children, adoption of a child by a single, be it man or woman, adoption of children by homosexual or lesbian couples and same sex marriage etc. These are complex and difficult situations that cannot but make us reflect over and over again. In the realization of the divine plan of God, He needed a father and a mother for His divine Son. Just like in the case of Joseph and Mary, in the education of children, the father and the mother have their roles. This tells us the importance and the necessity of the figure of a father and a mother in the human family. Let us not forget that it is the natural right of children to have parents: father and mother. This original initiative of God should propel us today to make some reconsiderations in our clamour for freedom.

          As we celebrate the Holy Family of Jesus, Mary and Joseph, we need to appropriate the virtues emanating not only from the Holy Family but also from the readings of this day into the reality of our different families. In our society today, where the institution of marriage and family is under serious attack, we need to swim against the currents of this contemporary world that are inimical to the wellbeing of the family. We need to identify these anti-values that are served at the supermarket of our present society and in the means of social communication, ranging from the rebellion of the children, quarrels and confrontations between husband and wife, little or no interest on the children by the parents and excessive interest on the children by some possessive parents to the abandonment of the children by the parents and that of the parents by the children. Conscious of all this, we need to endeavour to construct a family founded on the family values present in today’s liturgy of the word: respect and appreciation, obedience and mutual help, concern and care, prudence and the search for family stability, goodness and reciprocal love. We need to incarnate these values in our families and society today in order to ward of the anti-values that are fast destroying the concept and the commitment of the Christian family. Today we need to insist on the importance of responsible parenthood; else we end up raising drug addicts, delinquents, violent and children with deviated sexual drives because of the absence or irresponsibility of the parents. Some of the challenges facing families today, is that there is no enough time to be together and to pray together. In all we cannot but affirm that the true model of the Christian family is the family of Jesus, Mary and Joseph: the Holy Family.

          Above all else however, three points stand out today: ●The feast of the Holy family as a reminder to all families to emulate their faithfulness to God and to each other. ●It reminds us of 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 centre 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. As we celebrate the feast of the Holy Family, let us turn our marriages, families and homes from broken marriages, families and homes to united marriages, families and homes. As the Holy Family survived all their crises and storms through love of each other and faith in God, let us earnestly pray during this Mass that our families torn apart by the presages of hatred, separation and selfishness will conquer these storms through love for each other and faith in God. Amen!!!

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