21st Sunday of Year A

As God brings you to acknowledge the divinity of Christ, may he bestow you with the graces to commit yourself more and more to the service of your needy neighbours. Happy Sunday! + John I. Okoye

DOCTRINE AND FAITH

(Isaiah 22,19-23; Romans 11,33-36; Matt 16, 13-20: 21st Sunday of Year A)

           Today’s gospel reading episode is so, exceptionally, important that the three Synoptic gospels, Matthew, Mark and Luke narrated it. Jesus asks his disciples what people were saying about him: Who do they think he is? He applies to himself the messianic apocalyptic title Son of Man. The question is no self serving. Jesus seeks to discover how his words and actions are being interpreted by the people and he was also preparing the disciples for their own assessment of him. The answers to his question are eye opening. Some believe that he is John the Baptist; others that he is Elijah and still others that he is one of the other prophets. All these religious figures have already died. The people seem to believe that Jesus is a prophetic figure who has come back from the dead. When Jesus asks the disciples what their opinion about him was, Simon Peter speaks on their behalf and proclaims that Jesus is the Christ, the Messiah, the anointed one of God. To this he adds the divine title Son of the living God. Using a macarism (Blessed are you), Jesus starts his discussion of the role Peter will play in the assembly of believers. Jesus insists that the only reason Peter could make such a testimony of faith was that Jesus’ identity had been revealed to him by God. With a play on Greek words, the Evangelist Matthew had Jesus declare that Peter (Petros) is the rock (petra) upon which Jesus will establish his church. Although, the image of a rock suggests stability and endurance, we should not presume that these characteristics are natural to Peter. Church (ekklesia) is probably a reference to the assembly of people, not the building within which they gather. Jesus promises that the forces of the netherworld will not be able to encircle the church. It is clear that this promise is not based on Peter’s strength. It is solely a gift from Jesus. For his part, Peter will exercise the power of the keys as a sign of authority. The symbol of keys refers to authority that is more judicial or disciplinary than managerial. Peter is given the authority to enforce laws and to exempt from their obligations. This does not suggest that Peter legislate. He rather interprets the Law, determining when it should be binding and when not. In a sense, Peter is cast in the role of chief rabbi.

         We have seen above the implication of Jesus’ question to his contemporaries. Supposing Jesus poses the same question to us, the Christians of today who encounter him in liturgical worship of the Holy Mass:  Who do you say I am? The question could be asked in various ways thus:  Who is this one who multiples loaves of bread, who walks on turbulent waters, who breaks boundaries that separate insiders (Jews) from outsiders (the other nations: pagans)? It is no other than the Messiah. When Peter testifies to Jesus’ identity, it was a relatively religious and political statement, for messianic expectations was a burning question at that time. But what does messiaship mean for us today? Many believers would consider messianic expectations a theological theme that belongs to the past. They feel that it is difficult to get excited about the coming of someone we believe has already come and gone. We ask again, if Jesus were to pose the same question today, how would we answer? And what would be the implication of our answers? Our answers could go thus: You are the Messiah, the one who would establish justice on earth, and I offer myself to you in this venture. You are the Messiah, the one who would ensure that the vulnerable of our society will not be exploited, and I will stand in their defense. You are the Messiah, the one who will usher in the kingdom of peace and I commit myself in the practice of peace. You are the Messiah, the one who will govern and direct the affairs of our country, Nigeria in fairness, honesty and equity, and I commit myself in fighting every aspect of corruption in all sections of our society. You are the Messiah, the one who will make sure that the material wealth of our great country is used to the benefit of every Nigerian regardless of tribe, religion and social status, and I commit myself to it by ensuring that I do not right, left and centre grab selfishly what does not belong to me and what is meant for the survival of my needy neighbours. You are the Christ, one who will put order in our disordered and confused country and I commit myself to it by living orderly in my family, my environment and in respect to all the people I live in their midst. You are the Messiah, the one who will refashion us into a holy nation and country and I open my self to this transformation.

         It was Peter who spoke up on behalf of Jesus’ disciples about his identity.  We recall that on the 19th Sunday of the year he attempted to walk on the tempestuous waters towards Jesus. One wonders if the faith he proclaims now has deepened or is this another form of bravado (a bold manner or a show of boldness intended to impress or intimidate). Like Peter, we too may have good intentions, but when they are put to the test, we realize that was all they were-good intentions. Still we must not be discouraged by our weaknesses, for just as Peter’s failure did not deter God from entrusting him with power and authority, so ours need not be obstacles to God’s grace in our lives. We watch God entrust the Church to individuals who are weak and undependable, and we realize that God’s judgments are inscrutable and that His ways are unsearchable. The first reading assures us that God chooses Peter and others like him not, simply, because there is no one else to whom responsibility can be given. On the contrary, God works through those who are weak so there will be no question about the source of any success they may experience. This penchant (a strong or habitual liking for something or tendency to do something) on God’s part also prevents us from using our own weakness as excuse for not committing ourselves to the service of God and others. We are, therefore, asked to open ourselves to God regardless of our limitations and weaknesses. The rest is in God’s hand.  Happy Sunday! +John I. Okoye

 (graphics by chukwubike )

20th Sunday of year A

May the Risen Christ who appears in today’s Sunday Eucharistic assembly strengthen your faith and give you the graces to reach out in true charity to your neighbours. Happy Sunday! + John I. Okoye

DOCTRINE AND FAITH

(Isaiah 56,1.6-7; Romans 11,13-15.29-32; Matt 15, 21-28, 20th Sunday of Year A)            The readings of today underline the universality of God’s offer of salvation to mankind. No doubt, God sets his heart on the Israelites as his chosen people, a nation set apart to enjoy his favour. This choice, however, did not in any way eradicate the possibility of other people and nations finding favour in God’s presence. The Prophet Isaiah recognises this universality of God’s offer of salvation in today’s first reading. Making a remarkable departure from the Jewish exclusive mentality that tends to suggest that those outside of the Israelites have no place before God, Isaiah declares Yahweh’s readiness to let foreigners get a share of his benevolence, provided they are faithful to his commands and loyal to the terms of the covenant. They are to share in God’s benevolence as insiders and not as outsiders in virtue of God’s declaration: Foreigners … I will bring to my holy mountain. Thus, foreigners are encouraged to proceed to God’s holy mountain, the site considered the dwelling place of God on earth. The word holy (qadosh) calls to mind all the prescriptions that determine what is worthy of being dedicated to God and what is not. Foreigners, who at other time, would have been prevented from approaching the holy place, will be brought to it. The shrine or temple is considered a house of prayer, and these worthy foreigners will be allowed to rejoice here as members of the praying community. Finally, their sacrifices and burnt offerings will find favour in God’s sight as those of Israel. Their participation in the life of prayer and sacrifice is the crowning act of their acceptance. We note that one of the conditions that the stranger is to fulfill so as to enjoy the above privileges is to observer the Sabbath and not to profane it. Keeping the Sabbath holy is the third commandment of God. It was kept holy in the Old Testament by abstaining from work and resting following the example of God who worked for six days and rested on the seventh day. With the resurrection of Christ on the first day of the week, this third injunction of the Ten Commandment takes on new dimensions. First, the day being kept holy is now the first day of the week, that is Sunday, the day Christ rose from the dead. Secondly, it is to be kept holy by attending Holy Mass and resting from work in order to have more time with God and things that pertain to Him. A keen observer will surely remark that we pay lip service to our Sundayobligations. This is because it is on Sundays that we schedule all types of odd meetings, engage in all types of sports, visits, etc. It is on Sundays that some of us open our shops in order to make more sales and go out for shopping and entertainment. We no longer have time to stay with our families and at least for one day come close to our children. We do not have time for God either; for as soon as we receive Holy Communion, we dash out of the Church premises for the next activities. We do not think of God again. Participation in Sunday Bible class, recitation of the Rosary and benediction of the Blessed Sacrament are becoming what we read in the archives that happened some centuries ago. May we reflect on this point seriously and take resolution on how properly we are to keepSunday holy. By opening our shops on Sundays and going for shopping on Sundays (even when returning from Sunday Mass) we are making ourselves real and modern foreigners in the kingdom of God. We even estrange ourselves the more by not attending Mass on Sundays. When we abstain from Holy Mass, how do we come in contact with the Risen Lord who comes to us at every Mass especially at the SundayMass of  God’s worshipping community?
    It was the idea of acceptability of all peoples and nations before God that St. Paul took up in today’s second reading. He expressed this paradoxically: God has imprisoned all men in their own disobedience only to show mercy to all mankind. The Romans, as pagans before the coming of Christ, were disobedient to God. But at the disobedience of the Jews to God, by rejecting Christ who was sent to them as Messiah, the Romans obtained mercy from God and participation in the kingdom of God became possible to them. Now God will use the mercy towards the Romans in such a manner that the Jews will in their own turn be favoured by God.. Although, his compatriot disobeyed God by rejecting Christ, Paul is still optimistic and hopeful about their conversion. This is because according to Paul God’s gift and call is irrevocable. What this boils down to is that God’s election of Jews as his own people is not going to be futile. In effect and in the long run both the Jews and the pagans will enjoy God’s mercy and salvation. Salvation for all will be possible.

              In the gospel, Jesus demonstrates that even though his mission, was primarily, targeted at the chosen people of God, everyone, irrespective of race or nationality stands the chance of benefiting from God’s mercy and benevolence.  In spite of the fact that the initial responses Jesus gave to the Canaanite woman’s request could be considered derogatory, she stood her ground and persisted with her request, refusing to be discouraged. Jesus praised her faith and granted her heart’s desire.  She was not an Israelite but she won God’s favour. What is coming from the gospel episode of today and from the writings of St. Paul is that what gives one ticket to salvation is not belonging to this race or that nation but faith in Christ. The faith that is required and which is possible for everyone is the type exhibited by the Canaanite woman in today’s Gospel reading. It is an example of humble and courageous faith, faith that is replete with confidence and perseverance, faith that does not give up in face of difficulties but rather increases in spite of it. May we treasure this marvelous example of faith and may we try to imitate the Canaanite woman especially in those moments of our lives when it seems that God is far away from us and does not give ear to our invocations to him.
            It was no doubt the pain and suffering from the sickness of her daughter that made the Canaanite woman go in search of Jesus. If it were not for her circumstances, she probably would not have gone to seek out Jesus and would not have manifested her faith. The lesson that we can glean from this is that, sometimes, sorrows, sufferings and difficulties of life are often privileged occasions for meeting with Christ and reinforcing our faith in him. God certainly permits sufferings and temptations in our lives in order to make us go closer to him, hold ourselves unto him, abandon ourselves in filial confidence to him and pray with intensity and favour without getting tired. Little by little, light and serenity come to the mind once more and what follows is the energy to move ahead. So let use every painful and difficult occasion we meet in life as spring board to soar up to God. Let such golden opportunities not slip off our fingers.
            God’s offer of salvation is indeed universal and accepts no racial segregation or class distinction. More than consideration of status, class and race the fact that the human person is created fundamentally in the image and likeness of God ought to compel us to avoid falling into any form of arbitrary discriminatory judgment that tends to make us place some people outside of God’s mercy.  Happy Sunday +John I. Okoye

19th Sunday of Year A

 May the good Lord, strengthen your faith so as to enable you 

recognize his presence in your life this Sunday and all through your life. 

Happy Sunday! + John I. Okoye

DOCTRINE AND FAITH

(1 Kings 19,9.11-13; Romans 9,1-5; Matt 14, 22-33, 19th  Sunday of Year A)

    Nowadays we hear unusual and strange stories of what happen in the
Church: we hear of some ordained priests abdicating their vocation to the
priesthood; groups of the clergy and lay faithful questioning the authority
of the leaders of the Church, even that of the supreme Pontiff, the Pope
and rejecting their directives; killings in the Church during the
celebration of the Holy Mass, et cetera. There are surreptitiously
manifesting themselves within the community of the faithful time bombs like
religious indifference, frantic pursuits of idols of power, violence and
pleasure. What does one make of the commercialization of not only religion
but our Christianity and the undue emphasis of material gain as essence and
end of our worship of God. Do we really care and nurture our faith in, and
relationship with God? Where and how do we listen to God, in solitude and
silence or amidst noise and all sorts of distraction? What is happening in
the Church today is a sign of the malaise within the society. What are we to
do in the face of the above mentioned situations? Flee? Give up hope? No!
Let us turn to the word of God to find what helps it proffers as indication
of solutions.

    In the first reading of today, prophet Elijah felt isolated and
defenceless. He was comfortless and was fearful of the cruelty and powers
of the wicked Queen Jezebel who was persecuting him. It seemed to him that
he was the only one still faithful to God in all Israel. He felt very
depressed and he retreated into a cave, but God called him from this place
of shelter and darkness to stand before the Lord, out in the open. In this
way, Elijah received the revelation of God’s presence. He witnessed the
wind and earthquake, and a fire associated with them, but he did not
experience God within these natural marvels. It was only when he heard a
tiny whispering voice that he was gripped by the revelation that God was
present. He no longer feel alone now; he was then able to understand that
in Israel there were still so many people still faithful to God and was
convinced that wickedness of Queen Jezebel and of people like her will
eventually be vanquished.

    The case of heart distress of Elijah is similar to that of Paul in the
second reading. He also had great distress and suffering in his heart. This
was because a great number of his fellow Israelites rejected Christ when
Jesus was with them and at the time Paul was writing, a good number of them
were fighting the Church and persecuting members of the Church, just as his
people persecuted Jesus. The apostle suffered much on account of this and
expressed his sadness in his letter to the Romans. He became more sad when
he contemplated the opportunity at his disposal to make his co-citizens
believe in Jesus Christ, which slipped off his hand without any effect.
Although Paul turned from proclaiming the gospel to the Jewish people and
devoted himself to the conversion of the Gentiles, he never ceased loving
the people from whom he came. It is this very love that caused him such
anguish because his people, to whom God promised and sent the Messiah
before any other nation, have not accepted Jesus as the Messiah. Just think
of it: the greatest boast of this people was that the Christ, the anointed
one of God, was to come from their line. This boast is directly linked to
Paul’s anguish of heart, for the people do not realize Christ’s true
identity. But Paul does. He acknowledged Christ’s sovereignty over all. All
these delusion and disappointment from his people notwithstanding, Paul
did not cease to love them.   The depth of Paul’s love for his people can be
seen in the radical solution he proposes. He was willing to be considered
 cursed (anathema) and cut off from Christ for their sake.
    The gospel narrative of this Sunday consists of four related episodes.
Jesus sends his disciples across the water while he goes up the mountain to
pray (vv22-24); Jesus walks on the water (vv 25-27); Peter attempts to walk
on the water (vv.29-31); the disciples in the boat declare the identity of
Jesus (vv.32-33). All the theophanic (from the noun theophany which means a
visible manifestation of God) elements of the story come together at
its end. Jesus walks over chaotic waters in the manner of a conqueror. When
the disciples of Jesus see him walking on the sea and taking him for a
ghost, they cry out and Jesus response is the typical response to the fear
of an experience of the divine: Do not be afraid! To this he adds the
theophanic exclamation; It is I; I am (ego eimi!). Jesus saves Peter from
the unruly waters. Although the text does not say he calmed the wind, but
it does subside when he gets into the boat. Finally, those in the boat pay
him homage, identifying him as the Son of God. The entire event is a
manifestation of the extraordinary power that resides in Jesus. In the
gospel episode, we see a good and more realistic picture of the Church at
its beginning and which shows somehow the state of the Church in almost all
epochs. The people of God always lived in situations fraught with problems,
from hostile forces from within and from outside. What happened in the
Church at her beginning and in the course of her history is perhaps rearing
its head in our country and even within our Christian and especially
Catholic communities. The Church from her beginning has ever depended on
Christ. Relying on her power alone she will not be able to arrive at the
end of her pilgrimage to God. Jesus, who rose from the dead, is within her
and among her faithful. He is there to assist her. He is there with her
till the end of time. The faith of the Church is also that of Peter that
was put into serious test; but Jesus does not cease to put out his hand
to save her.

    It is a time like this that we need faith in Jesus. Even though we do
not recognise him, he is there in the midst of our chaos. Having the power
of God, he is the definitive champion of all chaos, and so he is able to
ally our fears and calm the sea. In so many ways he has already shown us
the love he has for us, so why do we doubt? Why do we hesitate? Perhaps, it
is because we are so used to depending upon ourselves. In this regard the
gospel underscores a very important point. It is not enough to acknowledge
Jesus or even to step into danger for his sake. We are able to do this only
if we have faith in the power that comes from him. If we rely solely on our
own devices, we are liable to sink even deeper into chaos.
    The readings of today further challenges us. We as Christians have
received the gift of faith at Baptism and thanks to God we have preserved
it so far. But some of our brothers and sisters are not as fortunate as we
are and in one or the other they have lost their faith or practice in an
incorrect way. What is my attitude to them? Does it burn in my heart as was
Paul’s sentiment for his people to find ways to help them out. Paul was
willing to offer himself in exchange for God’s graciousness towards his
people. What sacrifices am I ready to make in order to bring my erring
brother or sister back to the fold?  

Finally, a true experience of God is both transformative
and effusive. We can have such experience of God only in prayer, in silence
and solitude following the example of Jesus in the gospel reading and
Elijah in the first reading. It behoves us, especially in this our present
age of noise to carve out for ourselves a portion of time every day when we can
commune with God alone. It is at such moments that, guided by the
Holy Spirit, we will be able to  strengthen our faith relationship with
Jesus.  Happy Sunday! +John I. Okoye

graphics  by chukwubike 

TRANSFIGURATION

May God give you the insight to always appreciate the divine identity of his beloved Son, Jesus Christ and to follow faithfully his guildance. Happy Sunday of the Transfiguration. + John I. Okoye

DOCTRINE AND FAITH

(Daniel 7,9-10.13-14; 2 Peter 1,16-19; Matthew 17,1-9; The Transfiguration of the Lord: Year A, 2017)

    Jesus was God incarnate in the world. He was born as a child and grew into adulthood when he began his ministry. Letter of St. Paul to the Philippians (Chapter Two) indicates that Jesus did not hold on to his Godhead but emptied himself and became man and even took the position of a slave. In his ministry, he workedincognito and was known as the son of Mary and Joseph, the carpenter. To most people, he was a wonder worker, a teacher par excellence and, possibly, the Messiah who was to come into the world.  In Chapter 16 of Matthew’s gospel, Jesus gave the first announcement of his passion. This did not go down well with his disciples. Jesus, therefore, needed to reinforce their faith and prepare them for the events of his passion and resurrection. He got transfigured before three of them, Peter, James and John on the mountain.
              The transfiguration of Jesus was not a simple metamorphosis (a change of the form or nature of a thing or person into a completely different one). Christ was not changed from a terrestrial human being to a celestial divine one. Rather his transfiguration was a moment in time when the divine glory he had always possessed broke through his humanity and shone with a brilliance that was blinding. Nothing had prepared the apostles for this experience and there was no way to describe it except with cosmic imagery: his face shone like the sun and his clothes became as white as the light. Thus, like Moses before him, (Exodus 34,35) Jesus’ face shines brightly. In the same instance, his attire is also brilliant.  Jesus was seen conversing with Moses and Elijah, the representatives of the Law and the Prophets, respectively. These were the men who stood for the entire religious tradition of ancient Israel. Enthused, by the whole event the apostles, through Peter, wanted to prolong Jesus’ transfiguration and conversation with the ancient heroes. Unfortunately, their wish did not come true, as a voice from a bright cloud that covered them identifies Jesus as Son and gives authority to his teaching: This is my Son, the Beloved; he enjoys my favour, Listen to him. What can we proffer as the utility of the Transfiguration? It is the revelation of the glory of Christ, the Son of God, who is not only the reason/cause and basis of our faith but also the foundation of our docility to God. Whoever has seen Christ’s glory of has no option but to listen to him. There is no need seeking ways and pretences to refuse listening to him. When the most glorious Son of God speaks to us, he has full rights over our docility. What we should keep in mind is that this docility leads us into divine glory, it is the necessary path through which to enter into this glory. It is to be noted that even for Christ, the only way to acquire the full glory for his humanity was the way of obedience to the Father  and accepting His will: Father, may your will be done (Matt 6,10; 26, 42). Also for us the way of reaching out to the glory and fullness of life, consists of listening to the God made man, who became a man of sorrows, suffered and adhered completely, absolutely, and unconditionally to the will of God. 

            The transfiguration eventually came to an end. The disciples were impressed and touched and they fell on their faces, prostrated in great fear. Jesus touches them and said: Stand up! Do not be afraid!. They did not see any person except Jesus when they stood up. The duration of the vision is not meant to be life long, but it is to bear fruit throughout life. It is a special grace that illuminates all life but does not present itself at every moment of life. The three disciples of Jesus had to get back to their normal life with this attitude of mind. Which is also applicable to us.

    Only three of the apostles of Jesus were taken up to the mountain for this vision of the transfiguration and eventual manifestation of the glory and true identity of Jesus. Did the other nine apostles loose out and do we modern disciples of Jesus loose out? They did not! Nor do we, who are today’s present witnesses of the majesty of Christ. Through our baptism and our Christian living there are moments we are sensitized to behold the glory of Christ and hear the voice proclaiming his identity as the Son of God. To realize this, we need the eyes of faith and ears that are open to the Spirit of God. We really never know when God will choose to reveal a glimpse of divine glory. The disciples probably thought Jesus was merely taking them up to the mountain to pray, as he had done in many occasions. Like them all we have to do is follow Jesus and open ourselves to whatever God has in store for us. Happy Sunday of the Lord’s Transfiguration! +John I. Okoye