2nd Sunday Of Easter, Year C, 2019

 May your active participation in this Eucharistic Celebration lead you into a deeper personal encounter with the Risen Lord, and make your life a healing touch for others to experience the transforming power of resurrection. Happy Easter. +John I. Okoye

DOCTRINE AND FAITH
(Acts 5,12-16; Revelation 1,9-11a, 12-13, 17-19; John 20,19-31: 2nd Sunday Of Easter, Year C, 2019) In the first reading, the disciples like their Master, Jesus Christ before them, were able to work signs and wonders, that is, effect cures simply through their touch. In this reading Peter is singled out and it is stated that miraculous power of God could be transmitted through his shadow alone. This is striking, for even Jesus normally healed through touch. Two exceptions, are the woman who was cured of her ailment by merely touching the fringe of Jesus' garment (Luke 8,44) and the cure from a distance of the Roman centurion's slave (Luke 7,1-7).

The second reading consists of a report of a commissioning vision that the speaker, who gives his name as John, received at an earlier time. The function of his vision was twofold: it clarified the nature of his task, and it conferred divine authority upon it. By referring to himself as a brother to the Christians to whom the letter is addressed, he identifies himself as a Christian as well. Furthermore, as a Christian he is a companion with the others in the suffering they endure for the sake of their faith. The figure in the vision responded to this with the standard declaration of reassurance:Do not be afraid! (cf. Luke 1,13,30; 2,10). He then identifies himself with the classic self-predication: I am (ego eimi)! This is followed by three characterizations that find their origin in ancient Israelite tradition. The mysterious figure attributes to himself the epithet the first and the last: originally claimed by the God of Israel (Isa 44,6). The figure in the vision clearly ap­propriates to himself divine characteristics, while indirectly identifying himself as the crucified and now-risen Christ. In the new order, theophany (the revelation of God) is specifically christophany (the revelation of Christ). The vision is not merely for the seer. Both at the beginning and at the end of the experience, John is told to write down what he sees, both now and what will be revealed to him in the future. The vision is clearly for the churches, not for any individual. 
The gospel reading consists of two resurrection appearances that form a kind of diptych. The hinge that connects them is the person of Thomas. Absent for the first event, he is the central character in the second. The two resurrection appearances have several details in common: both occur on the first day of the week; despite the closed doors, Jesus appears in their midst; he addresses them with a greeting of peace; he calls their attention to his wounds. Each of these details is laden with theological meaning. The closed doors, not only secured the disciples from those who would be hostile toward them, but they also underscore the mysterious character of Jesus' risen body, which is not impeded by material obstacles. The wish of peace, the common greeting of the day, was also a prayer for the eschatological blessings of health, prosperity, and all good things. Finally, by calling attention to the wounds in his hands and side, Jesus showed the disciples that he was really the crucified one now risen. 

According to this account it is on the evening of the resurrection itself that the Holy Spirit is bestowed on the disciples. They are commissioned to go forth, to declare salvation and judgment. The image of breathing life into another is reminiscent of the creation of Adam (cf. Gen 2,7) and the restoration of Israel (cf. Ezek 37,9). This very act by the risen Lord casts him in a creative/re-creative role. Thomas represents the second generation of Christians, those who are called to believe on the testimony of others. The faith required of him is, in a way, more demanding than that required of those who actually encountered the risen Lord. Viewed in this way, his doubt is understandable. While we may judge him harshly for it, Jesus does not. Instead, he invites Thomas to touch him, an invitation not extended earlier to the other disciples. The story does not say Thomas actually touched the wounds, only that he cried out in faith, My Lord and my God. The other disciples recognized that the one in their midst was their Lord. Thomas declared that the risen Lord was God, a profession of faith that outstrips the others. According to Jesus, as profound as was Thomas' ultimate faith, it does not compare with the faith of those who do not enjoy the kind of experience of the Lord described here. Thomas should be remembered not because he was absent or because he doubted but because, like us, he was called to believe on the word of others. And like Thomas, we know how difficult that is.  The readings for the Sundays after Easter all provide mystagogical catechesis for the entire Church, with a special emphasis for the newly baptized. This instruction is meant to help us recognize the presence of the risen Lord in our midst. The overarching theme for the Second Sunday of Easter is the celebration of this presence in several manifestations. We believe in the resurrection, but we would like to have some concrete evidence of its power. Where is it in our lives? We want to touch it, to see it. We would like some kind of material presence. While we might seek some obvious, tangible manifestation, each reading speaks of the presence of Christ in a way we would not expect Christ to be present. He is there in the very throes of sickness, in fear and doubt, in the celebration of the liturgy.The story of Thomas is the story of many Christians. Not content to take the word of others, they seek their own personal experience of the Lord. While in itself there is nothing wrong with such a desire, the disdaining of the word and witness of others can lead to arrogance and lost opportunities. However, the account shows both the patient understanding of Christ and the humble acknowledgment of error on the part of Thomas. It also shows that it was actually in the midst of the community, the place where Thomas least expected to meet the Lord, that the personal experience occurred. Finally, it was not at all what Thomas had expected. He demanded to touch the Lord, and when he was invited to do so, he instead expressed his faith in a gesture of adoration. Mystical experiences are not reserved for extraordinarily holy people. Any one of us can be invited into a deep personal encounter when we least expect it, in the most unlikely places and with effects that overwhelm us. In fact, the risen Christ is always just around the next corner, eager to enter our lives with the transforming power of the resurrection. 

Unlike Thomas, who at first spurned the witness of others, the people who brought their sick to the apostles experienced the power of the risen Lord in the works of the community done in the name of that Lord. It was through the signs and wonders wrought by the disciples of Jesus that others were drawn to join the community of believers. So it is with us. There are people in our midst who serve the needs of others through visiting those who are sick and infirm, helping with the care of children, advocating for the protection of the vulnerable, repairing public roads and facilities, making sure our streets and neighbor­hoods are safe. There are those whose presence is a healing touch, whose smile warms our hearts and whose words of counsel illumine the darkness of our lives. There are people all around us who manifest the presence of the risen Lord if we but open ourselves to the manifestation. We can be these people in the lives of others. We do not have to be ordained ministers to witness to the presence of the risen Lord. We too have our Porticos of Solomon, our supermarkets, our gathering places, our offices and factories. We too can be the healing touch of the risen Christ in a world of suffering and violence. We can be the reason others come to the Lord. Being part of a community of believers in prayer can be one of the most profound religious experiences. It not only transforms the present, it also entrusts us with a vision of what is yet to be, an eschatological hope for a glorious future. This is the essence of the vision found in the reading from the book of Revelation, but it is also the possibility of every single Eucharist in which we participate. The wonder of the Eucharist is that it is present and future at the same time. It celebrates an encounter with the Christ who is with us now and who will be fully revealed in an eschatological future. While it is important that everything connected with the liturgical celebration be done with the utmost care and reverence, the actual encounter with the Lord occurs beneath these exteriors. They can either aid us or act as obstacles, but they themselves are not the actual experience. They are gateways through which we pass into an encounter with the Lord. As we gather to celebrate we must remember that we are entering an eschatological moment in which we will encounter the presence of the risen Lord, glorified before the throne of God. May this be our experience during the Eucharistic celebration of this Sunday, Amen! 

Happy Easter! +John I. Okoye

 (Graphics  by Chukwubike)

PALM SUNDAY .BY: Fr. Gerald M. Musa

YEAR C: HOMILY FOR PALM SUNDAY OF THE PASSION OF JESUS CHRIST

HOMILY THEME: JESUS, SUFFERING SERVANT

BY: Fr. Gerald M. Musa

HOMILY: Palm Sunday is here and the Lenten season is gradually coming to an end! During this last week of Lent special Bible passages are selected to help us reflect more deeply on Jesus.

This time, the Prophet Isaiah makes reference to an unknown suffering servant of Yahweh. He is the person who lays down his life. This suffering servant of Yahweh says, “I gave my back to those who struck me, and my cheeks to those who pulled at my beard; I hid not my face from shame and spitting. For the Lord God helps me…” (Isaiah 50:6-7). The Psalm echoes the voice of the suffering servant of Yahweh: “My God, my God, why have you forsaken me?” (Psalm 22:1). The Psalmist adds, “For dogs have surrounded me, a band of the wicked besets me. They tear holes in my hands and feet; I can count every one of my bones” (Psalm 22:17). The Old Testament Passages on the servant of Yahweh obviously point to Jesus. St. Paul’s letter to the Philippians spoke of Jesus as this suffering servant of Yahweh, as one who emptied himself, taking the form of a servant. He humbled himself and became obedient unto death (Philippians 2:7-8).

Jesus, suffering servant of Yahweh suffered brutality in many ways. The Gospel of Luke clearly spells out some of the most painful moments of the passion of Jesus. On Passion Sunday, the Gospel is long and dramatic. After the long Gospel passage is read there may only be a little time for homily. Nevertheless, we should underscore, identify and reflect on 10 of the moments of excruciating emotional and physical pains in the passion of Jesus:

1) He was betrayed with a kiss and sold out by one of his closest associates and another denied him three times.

2) His followers deserted him and fled ran away at a time he needed them most. This was in fulfilment of the prophecy: “I will strike the shepherd and the sheep will be scattered.

3) His disciples could not even pray with him for an hour in his moment of trouble, pain and mental anguish and at a time when his soul was deeply troubled and he could not sleep.

4) A young man who followed him, later ran away naked wearing nothing when he was intimidated by the enemies of Jesus.

5) A jealous and vicious group of elders brought forward false accusations against him and many ignorant people bore false witness against him.

6) They condemned him in his innocence and spat on him, struck him, covered his face and made a mockery of him.

7) The paschal victim was arraigned before a politician, a king who was a ‘people pleaser.’ He decided to satisfy the bloodthirsty crowd by killing an innocent man and setting a criminal, Barabbas free. Having scourged Jesus, he delivered him to be crucified.

8) They plaited a crown of thorn and put on his head and offered him wine mixed with myrrh.

9) They crucified him among robbers and divided his garments among them.

10) Even while he was writhing with pains on the cross, those who passed by derided him and those who were crucified with him reviled him.

Let us remember that through the crown of thorns Jesus won the crown of eternal glory. People humiliated him, but God exalted him after his death. When we face humiliation with every sense of humility and patience, God exalts us afterwards.

How could anyone forgive people who have caused him/her such pain and public disgrace? Jesus forgave his killers and we ought to learn to forgive people who have betrayed, hurt and injured us so badly.

What could be more difficult than to be abandoned by close friends in the moment of suffering? Jesus went through all this and yet did not reject his runaway friends afterwards. What is our attitude towards those who betray and disappoint us?

Jesus so loved us and gave his life for us on the cross. This action of Jesus goes a long way to say that everyone that truly loves must be ready to make some sacrifice. Greater love has no one than to lay down his/her life.

Palm Sunday marks the beginning of what the Church calls Holy Week. During the Holy Week the church celebrates what is known as the Paschal Mystery, which consists of the passion, death and resurrection of Jesus. The Paschal Triduum (Holy Thursday, Good Friday and Easter Mass) is the climax of the season of Lent. Let us participate actively in the Holy Week ceremonies and listen attentively to the selected scriptural passages that will be read during the week. These passages make a lot of sense and help us to understand the life, suffering and death of Jesus better.

Passion Sunday: Isaiah 50:4-7; Philippians 2:6-11; Luke 22:14-23:56

GRAPHICS  BY CHUKWUBIKE

5th Sunday of Lent, Year C, 2019

THROUGH THIS EUCHARISTIC CELEBRATION, MAY YOU GAIN THE GRACE TO DISPOSE YOURSELF IN SUCH A WAY THAT GOD’S RE-CREATIVE POWER MAY BECOME FULLY EFFECTIVE IN YOUR LIFE.  HAPPY SUNDAY +JOHN I. OKOYE.

DOCTRINE AND FAITH
(Isaiah 43,16-21; Philippians 3,8-14; John 8,1-11: 5th Sunday of Lent, Year C, 2019)

The first reading is a part of a proclamation of salvation in which God describes the uniqueness of the regeneration that His own saving power will effect. By the use of phrases like  remember not ... consider not the prophet most likely was calling the people away from inordinate dependence on the past, a dependence that prevented them from seeing the astonishing new thing God was accomplishing before their very eyes. The new thing God desires to accomplish is a new creation, a new reality so overwhelming that the people of Israel could never have imagined it by themselves. In order to assure them that something extraordinary would indeed be brought forth, the prophet begins this oracle of salvation by reminding them just who it is that is promising a new creation. It was no other person than the mighty warrior God who defeats the forces of chaotic water, harnessing their power and taming their fury. Surely the God who was victorious in the primordial battle and who created the magnificently ordered universe out of its wreckage can create something new from a people who had recently been released from the control of their conquerors. The water theme is evident throughout this passage. The God who controls primordial water, the waters of the sea, and the refreshing waters of life can certainly fashion this defeated people into a new and vibrant race. This is the promise of salvation proclaimed by the prophet.

In the second reading, it comes out clearly, according to Paul, knowing Christ is the supreme good and everything else is loss, and more than that, it is rubbish. Paul no longer sees anything valuable in what he has prized before because as noble as they might be, they cannot bring him to Christ. What is Paul’s expectation in this unique relationship with Christ? He wants simply to be made righteous through union with Christ, and he wants to share in Christ's sufferings in order to attain resurrection from the dead. Paul came to realise that it is union with Christ and not obedience to the law that makes one righteous. The righteousness he previously sought by obeying the law now appears useless; righteousness comes only from God. Christ was faithful to God and, therefore, participates in God's righteousness. It is through union with Christ that Paul will, as well, participate in this righteousness. Paul is very much aware that mere profession of faith does not bring about the union of Christ he is seeking. This union can come about through participation in Christ's suffering, for he knows that it was only through identification with Christ's death that he will really know Christ and the power of his resurrection. It is only by taking on the day-to-day struggle with the realities of life in a manner that conforms to the example set by Christ that this identification is possible. Paul sees this struggle as ongoing: he has not yet taken hold of it; he has not attained it; he continues his pursuit; he strains forward. He is confident he will achieve his goal not because he has been faithful but because Christ has taken possession of him. Throughout this reading Paul rejects any thought of self-achievement. He admits that righteousness is conferred upon him and that Christ has taken possession of him. On his part, he can only be faithful to the course to which he has committed himself.

The gospel narrative is about the woman caught in the very act of adultery. This is really a story of conflict between Jesus and some of the religious authorities of his time. It begins with the scribes and Pharisees testing Jesus about fulfilling an injunction of the law, and eventually, ends with Jesus turning the tables on the ones who put him to the test. The woman herself seems to be of little importance to those who challenged Jesus. However, Jesus treated her with compassion. There is no question about the woman's guilt, only about the suitable sentence to be carried out. If Jesus said she should be stoned as the law required, he would be appropriating to himself the right to pass a death sentence, a right that belonged to the Romans alone. He would also be acting against his own teachings on mercy and compassion, and he would probably alienate those in the community who already opposed this particular death sentence. If he forgave the guilty woman, he would be disregarding the legitimate Mosaic sentence, and he would probably alienate those who interpreted the law more literally. His opponents had carefully devised a complex problem that would trap him one way or the other. Without contesting the death sentence, Jesus invited the one without sin to be the first to carry it out. Realising they had been thwarted, those who sought to trap him departed in shame, one after the other. Jesus is left alone with the woman. He treats her with the respect and compassion he has always shown those who are open to him and his message of salvation. As he has done in so many other situations, he disregards proper protocol, and he speaks to this woman who is a stranger to him, a sinner, and he does this in a public place. He neither condemns her nor exonerates her. Acknowledging her obvious sinfulness, he exhorts her to sin no more. Compassion and mercy have won out. 

The first reading that proclaims that something new is about to appear indicates what could be one of the leading themes in today’s liturgical readings. In the gospel, this new thing unfolds before our eyes. Here we see Jesus neither rejecting the law nor changing it. Instead, he shows that the law, as good as it might be, serves something higher. The first reading does not condemn the things of the past. It merely says we should look beyond them to something new. Neither did Jesus condemn the things of the past. He simply shows that God’s mercy and compassion exceeds the authority of the law. God has done something new; Jesus has turned the law on its head. If he accomplished this with the adulterous woman, who would image what he can do in our lives, in our world? Once again we see that the readings of Lent are less concerned with mortification and penance than with divine graciousness and our response of joy and thanksgiving. We rejoice in our deliverance by God; we rejoice in the abundant blessings bestowed upon us. We rejoice that we have been called into God's family; we rejoice that we have been forgiven our offences. Though we knew weeping in the past, we have been given the opportunity of living in the present and entering the future with rejoicing. The cause of our joy cannot be over emphasized. It has nothing to do with ourselves, with our strengths and our successes. The cause of our joy is our God who is so good! So generous! So forgiving! God has done great things for us; we are glad indeed! Paul seems to be the most exuberant. He is not satisfied with the blessings of the past. In fact, he considers them rubbish when compared with knowing and being united with Christ. The blessings of the past were as barren as a desert; life with Christ is like a desert transformed, like a pathway through the wilderness. Life with Christ transforms us from people who are caught in sin to women and men who have been forgiven. Life in Christ is the new thing God has fashioned for us. The suffering associated with Lent is the stripping away that must occur if we are to be made anew; it is the birth pangs that precede the new birth. Penance that does not flow from this is pointless self-denial, the rigor we take upon ourselves merely to pump up our own muscles. God is the one who creates something new; we are the ones who are re-created. This process of re-creation may be painful, but the new life that emerges causes us to rejoice. May we in today’s Eucharistic Celebration dispose ourselves in such a way that God’s re-creative  power become fully effective in us. Happy Sunday! +John I. Okoye