18th Sunday of Year C 2016

May the good Lord provide you with all you need for your daily life, endow you with the spirit of detachment from material possessions as well as the love to share with less privileged ones what you have received from him. May he also grant you the grace to have your mind fixed on your heavenly home. Happy Sunday! + John I. Okoye

 

 

DOCTRINE AND FAITH

(Qoheleth 1,2.2,21-23; Colossians 3, 1-5.9-11; Luke 12,13-21: 18^th Sunday of Year C 2016)

 

       Reflecting on the wisdom sage, Qoheleth, the Preacher and the parable in today’s gospel episode, one sees our contemporary society aptly portrayed. Avarice seems to be the most diffused attitude and vice that contaminates all and the driver of most of peoples’ activities. It is the idolatry of material things, the permanent desire to possess more and better things. It drives people to frenzy as they pursue material things labouring day and night, in order to have more money in the bank, luxurious cars, chains of houses and abundant consumable goods.

         The wise man of the first reading asks: what does he (anybody) gain for all the toil and strain that he has undergone under the sun? What is the gain, if one will eventually abandon all the acquired material things? It does not worth the pain. Every person should give a thought to the above mentioned questions of the Preacher. The sacred author of the book of Qoheleth was not a pessimist, nor was he desperate. He was a sage, one who deeply reflected on what went on in the world and drew profitable and practical conclusions therefrom. He was a spiritual and realistic guide who saved people from the seemingly magical lustre of passing material things that drive away peace from the heart, thereby giving rise to unending restlessness and distress. The Preacher, eventually, suggested answers to the question he proposed which we cited above. He first admonishes that man should know how to enjoy life as a gift from God (Qoheleth 1,24). The second suggestion is that man should live in the fear of God (Qoheleth 12,13), that is to say, live with the firm desire not to offend God, reciprocate God’s love, trust and repose confidence in Him and observe His commandments.

         The most appropriate and encompassing answer to the question: what advantage has a person for all his toil and strain? is given by Jesus in today’s gospel. No advantage, says Jesus, if man, during his life, is preoccupied with accumulating wealth only for himself without sharing with his needy neighbours. That is why Jesus even warned: watch and be on your guard against avarice of any kind. Here Jesus is warning against uncontrolled desire to possess more and more material things. Uncontrolled quest for material things, especially money, is still to be considered the mother and the root of evils, a sort of idol worship. What advantage has a person for all his toil and strain? Jesus continues to insist that human toil and strain do not profit anyone, if the person thinks only of this terrestrial life and believes that all reality is exhausted with this life; if he places his security and happiness in material possession of this life. Such a person would be miserably deluded and would be living in perennial anguish. What advantage has a person for all his toil and strain? None, Jesus says again especially if one during his life does not try to make himself rich in good works before God.

         Concretely what should a Christian do? Paul suggests we leave the material and terrestrial world and move to the realm of the sacred, heaven and the next life. To this effect, Paul suggests in his letter to the Colossians (2^nd reading) that a Christian should simply live out the implications of his baptism. Baptism unites us with Christ, makes us participate in his divine life and invites us to share in his glory. Therefore, one has to have one’s eyes fixed on his destination, that is, to eternal life. Set your minds on things that are above, not on things that are on the earth (Col 3,2). The things above are the things of God that are essential for salvation, and with ultimate meaning. They belong to the realm of the redeemed. Paul encourages the Colossians and us to seek the higher things not merely to discover them but in order to live by them. Baptism is rebirth in new life in Christ.You were dead with Christ….you were buried as the old person and you rose as a new person. Every Christian should daily live his baptism, that is to say, that his life should be a dying of that part that belongs to the world, a sort of putting off the old self, that is doing away with all sorts of vices, sins and in particular selfishness then putting on the new self, that is, acquiring Christian virtues and imbibing Jesus Christ’s attitudes, sentiments and thought. These will assist in the Christian’s full transformation into Christ. As Baptism ushers us into new life in Christ, it implies that we have to adopt a new way of living our lives with others. This new way is to be characterized by sincerity and honesty. It also calls up new criterion of relating to people that is no longer based on race, nationality, skin colour, rich or poor, man or woman, circumcised or uncircumcised, social status, but in reference to Christ who loves all equally and wishes to lead all to God the Father.

         Nowadays, people wish to fill the vacuum in their hearts and find security for their lives by running after the material things. This is an illusion. Therefore, we Christians would demonstrate that life has meaning only if it is lived well, that is, oriented towards God and reposing our security in Christ Jesus alone. Happy Sunday! + John I. Okoye

(pictures by blogger)

17th Sunday of Year C 2016

DOCTRINE AND FAITH 
(Gen 18, 20-21; Colossians 2, 12-14; Luke 11, 1-13: 17th Sunday of Year C 2016)

 The dominant theme of today’s liturgy is clearly prayer. In the first reading we have the courageous and stupendous imploration of Abraham which made God relent from destroying the cities of Sodom and Gomorrah that were noted for their immorality.  In the Gospel Jesus retired to a lonely place to pray and later taught his apostles how to pray, thereby giving them the sublime prayer of the Our Father.

    The first reading episode teaches that God is not only disposed to accept the supplication of the good person but also considers the merits of the just in not punishing the wicked. This revelation comforts us even today. We have a lot of wickedness in the society: immorality, corruption, dishonesty, theft, murder, etc. How is it possible that God tolerates such situations? Well, if God holds back his anger, if he spares the world from punishment it deserves, then we have to admit that there are so many good souls, who in silence and in secret, live virtuous lives, live in the grace of God and with their sanctity, prayer, and sacrifices, attract divine benevolence upon the whole of humanity. This truth should stimulate us, the Christians, to be just people in the eyes of God, people who live in the grace of God and perform good works in such a way as to counterbalance, somehow, the so many evils that are done in the world.

    The evangelist Luke presents Jesus in today’s gospel in the moment he was engaged in colloquy (prayer) with God, the Father. Jesus then taught his disciples how to pray and what to ask in prayer. When we talk of praying and prayer what do we mean? Prayer is communion with God, constantly opening to Him in good and bad times. In prayer we discern the will of God. Prayer is not the manipulation of God or an attempt to fulfill our wishes. Prayer is not using God as deus ex machina, that is, an effort at using God to solve our immediate problem and forgetting him as soon as the problem is solved. Prayer is also not using God as instrument of vengeance for us. We do not send God on an errand to perform dirty and odd jobs for us. We should not trivialize prayer that should be a means of continuous connectedness between us and God. Indeed, prayer is (using ICT terminology) staying on line with God so as to remain in constant communion, union and communication with God. The fact is that we will not understand prayer if we do not connect ourselves to God or to the logic of faith. To pray means to admit our nothingness, our inability to achieve anything. Payer means recognizing God’s sovereignty, and in addition exalting his autonomy and independence.

    The disciples of Jesus made this request to Jesus: Master, teach us how to pray. We ourselves have need to know how to pray. Jesus teaches us, first and foremost, how to address God, calling him, Father. We Christians are really sons and daughters of God by virtue of the grace we received at our Baptism. Our relationship with God should be like that of a child with his father, a rapport of love, trust, familiarity, and not of fear and calculated distance. Our prayer should be a dialogue or a filial and loving colloquy with God who is our Father. We can and should ask from God the Father all that we need: daily bread, a house/shelter, work liberation from physical and moral evil, forgiveness of sins, etc. In prayer we should be able to recognize the gifts which God continues to shower on us, in order to praise, adore and thank Him. Jesus taught us, specially, to ask in prayer for the full realization of the design of salvation and the fulfillment of his divine will: thy kingdom come, your will be done. In the light of the Our Father, there is the implication of a sincere desire, as well as constant and generous effort to enter God’s plan and fit into it very well, that one should think, chooses and conducts one’s life according to the dictates of the content of the prayer. One wonders how those who occupy high public places, with lots of responsibilities, could cope up, if they excludeprayer from their lives. If things do not go well in the church and in the society, could it not be that little prayer is said or probably that prayer is regarded as useless?

    In the gospel passage, Jesus indicates two fundamental characteristics of Christian prayer. The first is perseverance: Ask and you shall receive, seek ad you shall find and knock and the door will be opened for you. The second characteristic of prayer is trust, filial and serene abandonment to God the Father: If you who are wicked know how to give what is good, how much more will the heavenly Father give the Holy Spirit to those who ask him. Bear in mind that with the Holy Spirit one has the light, power, love, consolation; in fact all good things are the gifts of the Holy Spirit. Jesus compared God the Father, to a friend who yielded to help and to a papa (daddy) who condescended to accommodate the desires of the children. To pray and pray well in a Christian way, our point of departure should be from the conviction of faith that God is our friend indeed, a friend par excellence and that he loves us like a papa (daddy) does. In this way prayer becomes a colloquy which gives joy and serenity; a normal or natural thing, vital need of our existence; it should neither be sporadic nor occasional. If we consider God to be a Friend and a Papa (daddy), prayer becomes, as it really should be, a dialogue, a give and take, and a conversation. Then God listens to us as we listen to him speak. Our attitude in prayer then should include that of the young Samuel who was taught how to respond to the call of God: Speak Lord, your servant is listening. When we listen to God in prayer, we will be able to discern his will for us and certainly He will show us areas where we have to change in our lives. If we get really convinced that God is our Friend and Father, just as Jesus revealed to us, we would know how to come under his will and abandon ourselves to him, assured that his Love will never betray us, even if He leads us across obscure and humanly speaking, impenetrable path. We therefore conclude with these prayers: Lord teach us how to pray; Speak Lord, your servant is listening! Happy Sunday! +John I. Okoye  

(graphics  by blogger)

16th Sunday of Year C 2016)

DOCTRINE AND FAITH 
(Gen 18,1-10; Colossians 1,24-28; Luke 10, 38-42: 16th Sunday of Year C  2016)

  

Jesus’ words to Martha, in its face value, surprises us because it seems to contradict the consistent teaching about the importance of hospitality in the Sacred Scriptures in the Old Testament. According reception and hospitality to strangers and travellers were strongly recommended. A classical example is today’s first reading episode, where Abraham heartily welcomed three unexpected and mysterious guests who came up to his tent. For his hospitality, Abraham was rewarded with the announcement of the birth of a son within a year. Jesus himself lent value to hospitality and kindness to strangers as he considered himself the eventual beneficiaries of the kind gestures. On judgement day Jesus would say to those who welcomed strangers, I was a stranger and you welcomed me (Matt 25,35). The apostles in their exhortations and writings continued discussing and praising the practice of hospitality as excellent work of charity.

    The disturbing issue in the gospel is why should Jesus criticize Martha who was preparing a dignified welcome for him. Evidently, it was not for her spirit of hospitality or welcome that she was rebuked, but rather for being agitated about things to be prepared and allowing herself to be absorbed in them, thereby putting what was more important secondary, even more essential. But what was the essential thing, Jesus talked about? It was Mary’s attitude in listening to his words. There is only one thing that is necessary and Mary has chosen that. It is appropriate to note, that given the two attitudes of the two sisters as depicted in the passage as well as the dialogue between Jesus and Martha, there is no intention to contrast Martha’s action and Mary’s contemplation. The intention was to put, in proper perspective, the essential and distinctive attitude of a disciple. Listening to the word of the Lord is the condition that will enable a favourable service to the people, diaconia not becoming empty and sterile agitation. It is also to be noted that the unique thing that matters is to have a personal and faithful rapport with the Lord which already anticipates the full and definitive communion of life, the best part that will not be taken away from us. This does not mean that pastoral works, various works of human occupation and profession, family duties and those of social and political character lose their value. They maintain their importance, but a relative one, or second value. It follows Jesus’ indication which holds that the only thing necessary, absolute importance and of primary value for salvation, consists of staying at the feet of Jesus, listening to his words, living in his intimacy and friendship. All other matters, even if they are relatively necessary and important, are to be regarded secondary importance and value. They are to be appraised and seen in the light of the word of God and from this intimate vital rapport with the Lord, it will be able to attain its validity.

    We are invited to reevaluate the contemplative aspect of our lives as Christians and place it back in its exalted position in our encounter with God in our prayers and our meditations, and make his words our truly daily nutriment. Once we are able to reestablish this primacy, not in words but in facts and in order to realize its effect in us, it will be necessary to dedicate enough time to it, not just a little part of our day. It is not easy to make out time, one may say, in the midst of life we live these days and that is true, however, impossible it may seem, with good will and the grace of God, it will be possible. In the words of Jesus to Martha, there is some implicit warning for Priests, Rev. Sisters and Brothers and the Lay Faithful who work in the vineyard of the Lord and take the responsibility for the growth of our Christian community. They are not to give so much weight or importance or dedicate excessive time to exterior work and activities to the detriment to prayer and listening to the word of God and intimacy with the Lord. May we, therefore, ask God in today’s Eucharistic celebration to give us the grace to dedicate more of our time to the most important thing for our salvation. Happy Sunday! +John I. Okoye

15th Sunday of the Year C 2016

DOCTRINE AND FAITH

(Deut 30,10-14; Colossians 1,15-20; Luke 10, 25-37: 15th Sunday of the Year C  2016)

  

 

In today’s gospel story, a lawyer asks Jesus: Master, what must I do to inherit eternal life? Jesus asked him what were written in the Law on the subject matter. Answering, the lawyer quoted two passages in the Scripture that encompass one’s responsibilities. We must love God with all the powers of our beings (Deut 6,5) and we must love our neighbour (originally interpreted as another Jew) as we love ourselves (Lev19,13). Jesus told him that if he fulfilled the content of the two commandments he quoted, he would live. Looking at the gospel story so far, one can, safely, say that the practice of both vertical and horizontal dimensions of love leads to eternal life. Jesus, however, recasts the lawyer’s second question, who is my neighbour? and tells a story to demonstrate what neighbourhood means.

    One of the protagonists, the victim of brigands in Jesus’ story was simply a man: who was he? and what was he? without further qualification or characteristics: just a man. Put this way, Jesus means here that every person, every human being, whoever he/she could be, is my neighbour. His claim to be my neighbour doubles, if he is in anyway in some difficulties or in need of help, just as the unfortunate victim of Jesus’ story. Jesus goes on to show two opposing attitudes to the victim of the story. Jesus criticized the indifferent and insensitive comportment of the Priest and the Levite who avoided any contact with the victim as they passed by and continued their journey. The compassionate attitude of the Samaritan, who took care of him, was regarded as charitable and, therefore, commendable. When Jesus asks the lawyer who became really a neighbour to the victim, he responded that it was the one who had compassion for him. Jesus then added: Go and do the same yourself.

    It is to be noted that the lawyer had put a question to Jesus: Who is my neighbour? Jesus implicitly answered the question: It is that person, everyone especially if he/she has need of your help. But for Jesus, what is important is not knowing whom my neighbour could be. Rather, the important issue is to make oneself a neighbour, make yourself a brother and a sister to all. It is in having this type of attitude and comportment that we realize, concretely, the love of our neighbour.

    Apart from the main lessons of this parable, one wonders what other purpose does religion serve if not to show and lead to love? In what other ways do we express our faith if not in the expression of love and charity. We lament the lack of love in certain quarters of our society, and the indifference attitude of some of us who live as if they have completely forgotten the law of God, especially the fundamental law that upholds the practice of love within the society. But think of the gravity of the scandal when it is we, practicing and communicant Catholics, who are guilty of insensitivity and selfishness in the face of the needs of our needy neighbours. Such attitudes and comportments are condemned. Unfortunately, they disfigure in an irreparable manner the image of the Church and Christianity. On the other hand, it is to be noted with pride and admiration when some of us who put some efforts to alleviate the sufferings and difficulties of our neighbours even in little things. Jesus indicates the attitude and comportment of the good Samaritan as worthwhile example to be imitated. Therefore, may the solemn and active participation in the Eucharistic liturgy enkindle in us the desire to make ourselves neighbours to people as we encounter Jesus, the first good Samaritan, that made us his neighbours through his incarnation and the Paschal mystery of his passion, death and resurrection. +John I. Okoye

14th Sunday of the Year C 2016

DOCTRINE AND FAITH 
(Isaiah 66, 10-14; Galatians 6,14-18; Luke 10, 1-12.17-20: 14th Sunday of the Year C  2016)

   

Last Sunday we reflected on the characteristics of good discipleship according to the Evangelist Luke. They include: abandoning all terrestrial security and detachment from material things; having God and the reign of His Kingdom as the primary and absolute value to which all other values, even familial ones, are subordinated to; and persevering in following Christ and living out our commitment to him without planning to change our minds or turning backwards.

   In today’s gospel, Jesus sends out his disciples to announce the coming of the Kingdom of God and they are to do so two and two in every city Jesus is to visit. It all means the disciples were to go before Jesus to prepare the way for him. They are to perform the type of work John the Baptist, the precursor Christ, did. Being disciples of Jesus, they must have received enough formation to fully execute this important function. Their formation consisted simply in the docile listening to the words of Jesus which, more or less, formed their faith and helped them to follow him convincingly. By virtue of our baptism we, Christians of today, are called to a life of intimate relationship with Christ. We need also to bear in mind that through our baptism we are called to be sent out in order to carry out a mission which is that of disposing our brothers and sisters to meet with Christ, thereby making them benefit from the gospel message of salvation. Disposing our brothers and sisters to meet Christ is mainly done through the witness of good Christian life. Seeing the Christian and watching him, people will discover what is particular and peculiar in him—transformation.  This transformation, what Paul terms the new creature is a direct result of the encounter of Jesus with the Christian. 

    In the gospel story today, Jesus himself indicates the characteristics of the disciple who becomes a missionary. First of all, he has to adopt the proverbial meekness of the lamb. Jesus says: I will send you like a lamb in the midst of wolves. The proclaimer of the gospel is to follow the path of meekness and not of violence. The mission is no doubt difficult and arduous, especially in the world of today that prefers violence and show of prepotence. Jesus’ use of lamb and wolf metaphor is ad rem. The forces are disproportional. The meekness or gentility of the lamb is counter-posed to the aggression or show of prepotence of the wolf. It would look like the battle is lost from the onset. It would be so, if the lamb is bereft of the power of Christ who sent him. We need to be very clear on this point. No matter how aggressive and violent wicked forces oppose good ones and no matter the extent of difficulties we encounter in the announcement of the gospel, Christ is with us and no evil force will overpower us. We need to trust, rely upon and confide in him and in the power of his grace. Jesus again recommends that in carrying on the work of proclamation, there should be no waste of time through unnecessary exchange of pleasantries; this is because the proclamation of the gospel is urgent and does not allow such delays. In the directive:  carry no purse, no haversack, no sandal, Jesus forbids the announcer of the gospel to provide any human or material security for himself. He is to be content with those things that are really necessary; he is also to live in poverty so that he would be free from superfluous things that could impede his movement and make his spirit less disposed for the announcement of the gospel. The announcer of the gospel is credible in so far as he does not rely on material and terrestrial means or human efficiency and to the extent he reposes confidence in divine providence. The next recommendation for the proclaimer of the gospel is that he has to be a man of peace. The peace meant here connotes interior peace, serenity of spirit, a gift of Christ which he won with his precious blood, a sign of the Kingdom of God and a sign of God’s power, especially the power of divine renewal. Whoever accepts the kingdom of God has peace. Indeed, the first greeting of the proclaimer of the gospel as he enters a home should be: Peace to this house…The next characteristic of the announcer of the gospel is that he should be a person who is attentive and sensitive to the necessities of people who are somehow weak and needy. He exhibits this character when he fulfils Jesus injunction: cure the sick. He is, therefore, to be a person who practices love/charity, beginning with the least and most needy.

    The disciples of Jesus’ time were sent to the places where Jesus was to visit. They acted as precursors of Jesus. The disciples of our own time are the baptized Christians of today including we Christians of Nigeria. Where are we to carry out our missionary work as precursors of Christ? Do we go afar field? or do we bring the venue nearer home? The common dictum holds that charity begins at home; however, it should not stop there. There are certainly members of our family or family circles, nuclear and extended family members, colleagues in work places, in schools, in market stalls etc that are sick in one way or the other and need to meet Christ so as to be healed. Do we through our meekness and gentleness bring them closer to Christ by showing them love, and trying to assuage their material, spiritual, emotional and psychological needs. It is necessary that we Christians of today,  no matter how low or high we are placed, know how to use every opportunity to give witness to our faith through simple and kind gestures of smiles, gentility, sympathy and favours which we show to people we come in contact with. What is more, life offers us wonderful opportunities of contact with diverse people in different environments where we can coherently and effectively bear witness to our faith. As we follow the injunction of Jesus to pray, so that the good Lord may send labourers to his harvest, may we personalize the prayer by requesting: Send me Lord! I am ready and willing to do your will and live out the recommendations of the discipleship as you stipulated in today’s gospel reading, in my circumstances of life.

 +John I. Okoye      

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