3rd Sunday of Easter, Year C, 2019

 As you participate in today’s Eucharistic celebration, may the good Lord grant you the grace to bear witness to the resurrection of Christ through words and deeds in all the circumstances of your daily life. Happy Sunday  +John I. Okoye

 DOCTRINE AND FAITH(Acts 5,27-32, 40b-41; Revelation 5, 11-14; John 21,1-19: 3rd Sunday of Easter, Year C, 2019)

The court scene depicted in the first reading of this Sunday describes apostles who are courageous witnesses to Jesus’ resurrection and heralds to the world of this wondrous event. According to the high priest, the one who presides over this court, the apostles have been so successful that it was of great concern that the temper of the people may have changed and the ruling body might be blamed for Jesus' death. Peter, acting as spokesperson for the rest of the apostles, indicates that God has reversed the plans of those who put Jesus to death. They brought dishonour upon Jesus by crucifying him (cf. Deut 21,23: Cursed is the one who hangs on a tree), but God raised him from the dead and exalted him in a place of honour at His own right hand. Peter further suggests that this exalted Jesus is leader and saviour, two roles traditionally played by Moses. Finally, Peter maintains that the opportunities for repentance, or change of heart (metanoia), and forgiveness of sin, for which Israel awaits, will be granted through this once crucified now exalted Jesus. In the second place Peter points out the reversal accomplished by God. The one who will bring to fulfilment the eschatological hopes of Israel is the very one in whose name the apostles are forbidden to preach. Ordered once again to desist from their preaching, the apostles are set free. Their response is unusual. Rather than celebrating their dismissal, they rejoice in having suffered dishonour in Jesus' name. It is not that dishonour is something to be sought. Rather, in being witnesses to the marvelous deeds God accomplished in Jesus, and then being heralds of this good news, they now share in the dishonour Jesus suffered knowing that they will eventually share in his exaltation as well.The vision John describes in the second reading reveals the heavenly throne room, where angels, living creatures, and elders surround the throne of God in praise song. The song is a doxology in the form of an acclamation. The seven prerogatives listed (v. 12) reflect a kind of royal investiture. They will be conferred upon the Lamb, because the Lamb has been found worthy of them. Each' of these prerogatives belongs, by right, to God, but He bestows it on others (usually kings) to enable them to rule as He would rule. Although the focus is the investiture of the Lamb, the theology behind the vision is more, specifically, theological than christological. God is seated on the throne; the Lamb is not. Nor is the Lamb identified with God. Finally, any divine attribute the Lamb possesses has been given by God. Worship of and devotion to Christ must be understood in terms of his relationship with God. To this all cry out: "Amen!"The gospel reading appears to be a composite of distinct episodes that have been brought together and now appear as one. It begins with an account of a miraculous catch of fish into which is woven a second report, that of a meal on the shore (vv. 1-14). This is followed by an exchange between Jesus and Peter (vv. 15-19). The encounter of Jesus with the group of disciples begins and ends with the announcement that the risen Jesus revealed himself to his disciples (vv. I, 14). This tells us that even those who had been his intimate companions did not recognise the Lord in his risen state (v. 4). Here, recognition comes through Jesus' actions, not through his words. He directs them to cast the nets on the right side, the preferred side for right-handed people. Only after they pulled in the multitude of fish did the disciple whom Jesus loved identify the man on the shore: it is the Lord: When they had come safely to shore, the others also recognised him. Then they shared a meal prepared by Jesus. Finally, Jesus exchanges some words with Peter. During his passion, Peter denied him three times; three times he is called upon to declare his love. When he does, he is commissioned to assume the role of shepherd in Jesus’ place. He is now a shepherd who can show compassion to those who have failed. The passage ends with a prediction of Peter's future death. It could as well refer to the practice of binding the hands of the one to be crucified. Having been given the role of shepherd once held by Jesus, Peter is now told that he will suffer a fate similar to that which Jesus suffered.
The readings of today continue the theme of the manifestations of the risen Lord which began last week, but concentrated on the different ways the witness of the community of faith manifests the Lord. We see it in the apostolic witness of service in leadership, preaching and teaching, and in a life lived faithfully despite the high cost that such living might exact. The apostolic witness of leadership and service accomplished by the various ministries within the Church is an example of the living presence of Christ. While today's gospel singles out Peter as a leader within the community, in no way does this mean that such providential care for the Church, the flock of God, is the sole responsibility of authorised leaders. Rather, it is the responsibility of all the baptised. The flock of the Lord is under the care of the shepherding community. All are called to feed and tend the flock of God. However, some are given the added responsibility of overseeing this ministry. This is true of bishops, priests, and all pastoral ministers. In the world in which we live, a world of extensive dehumanising poverty, terrifying and continual violence, exploitation and criminal abuse of the defenceless, the Church is rightfully judged by the character and extent of the care it provides for the most vulnerable. Those called to this service, as Peter was called, should respond out of the same kind of humble love Peter did, for they should know it is only the saving power of God that enables them to persevere. Without it, they too might deny they even know Christ.The apostles have crossed a threshold and through their preaching and teaching have led others across as well. They moved from one understanding of God's presence and activity in the midst of the people to another. This new understanding had the death and resurrection of Jesus at its core. The light of the resurrection had illumined their former religious convictions and aspirations, and they were undeterred in their commitment to spread this good news, this new word, this transforming light. We are in a situation in the Church today that bears some resemblance to this earlier period. Our religious convictions and aspirations seem to be floundering, sometimes even languishing and seems to be moving to extinction. The rapid pace of social change has caused many to relinquish any sense of religious purpose. The number of people not raised properly and shallowly within our religious culture has increased sharply. There may be needed more today for effective preaching and enlightened teaching than in the recent past. There is a great need to re-examine our method of catechesis in respect to our Christians in the early stage of their lives and it is also now necessary to introduce on going catechesis for our so called adult Catholics. A martyr is a witness. The Greek word suggests that a martyr is not only one who dies for the faith but also one who lives it so completely that the person is willing to suffer any consequence, even death, in order to be faithful. In the first reading the apostles were brought before the Sanhedrin because they refused to desist from proclaiming the good news. They rejoiced that they have been found worthy of ill-treatment for the sake of the name of Jesus. In the second reading the Lamb who is exalted is the one who was slain. In fact, it is precisely in being slain that the Lamb is exalted. In the gospel Peter is told that, like his master, he will pay for his commitment with his life. This kind of steadfastness has always been a persuasive witness. The presence of the risen Lord is always loudly announced by the witness of those who persevere even unto death. The blood of the martyrs is the seed of the Church. We Nigerian Christians must ask ourselves this question: Do our days have its share of martyrs, brave women and men who are being silenced because they have cried out against injustice, war, poverty, corruption, discrimination etc . Do we stick out our necks and speak out in situations where things are going wrong and be ready to die and be brutalised for our witnessing.  Furthermore, we must honestly ask ourselves: What price are we willing to pay for our convictions and aspirations? Will the risen Lord be made manifest in our witness? Let us pray in today’s Eucharistic celebration for the graces to be veritable witnesses of the resurrection of Christ through our words and deeds in our families, homes, places of works, schools markets and in deed, in all the circumstances of our daily life. Happy Sunday! +John I. Okoye.

(Graphics  by Chukwubike)