5th Sunday of Easter: Year B April 29, 2018

May the good Lord grant you the grace to be an enthusiastic disciple and therefore a living branch that produces abiding fruits. Happy Sunday!+John I. Okoye

DOCTRINE AND FAITH

(Acts 9,26-31; 1 John3,18-24; John 15, 1-8;  5th  Sunday of Easter:  Year B April 29, 2018)

In his farewell speech, Jesus made it clear that he would not leave the disciples alone and he mentioned to them what and what they had to do in order to remain in union with him. In today’s gospel reading, he tells them what they have to do in order to bear fruit. He uses the Allegory (a story, poem, or picture that can be interpreted to reveal a hidden meaning, typically a moral or political one) of the Vine and Branches to indicate this. He begins thus: I am the true vine and my Father is the vinedresser. Every branch in Me that does not bear fruit He takes away. Jesus speaks about fruit in two other passages in the gospel of John (4,36-38; 12,24). In John 12,24, he holds: If a grain of wheat falls on the ground and does not die, remains alone but if it dies it produces much fruit. Jesus by his death and resurrection is the grain who by dying produced much fruit. Jesus is also the vine whose branches have to bear much fruit. In the first instance, he speaks of the importance of his death in order to attract believers to himself (cfr. John 12,32) while in the second case he illustrates on what the fecundity of the apostolate of his depends. By means of the Allegory of the Vine and Branches, Jesus affirms with an insuperable clarity how much the disciples depend on the union with him. A branch can give fruit only if it is attached to the vine and if it is permeated with the vital sap of the vine. If it is detached from the vine and therefore lacks the essential sap, it simply withers away and the possibility of bearing fruit is excluded. It all means that the missionary fecundity of the disciples depends completely on their being united to Christ. Without him the disciples would not be able to do anything. This is why they have to, by all means seek to be firmly attached to him. The need for this becomes more urgent when one considers the fact that God, the Father has even much interest in the fruit bearing (John 15,2). The issue of bearing fruit or not, is not left to the choice of the disciple and is not without consequences to them. Jesus chose them and destined them to bear fruit (John 15,16) and it is the will of the Father that through their work they would lead some people to faith in Jesus Christ.

All depends on the union of the disciples with Jesus. And the basis of this union is acceptance of, and fidelity to, the words of Jesus, not to ethnic or national identity.  The importance of observing this teaching cannot be overemphasised. It is the message that shapes the religious identity of the disciples. The bond that is the source of union is faith. It joins one to the vine and to other branches. It also entitles one to access the blessings of God (If you abide in me and my words abide in you will ask what you desire and it will be done for you) since the prayers of the branches can be seen as the prayer of the vine, and God is attentive to the vine. The vitality expressed by this allegory is unmistakable. The vine and branches are alive with the life of God. This union is offered to all who would listen to the words of Jesus, accept his divine claim, live in union with him and his other disciples. 

The event that makes one a branch or has made us branches of the vine and which, as it were,  engrafts us into Christ is Baptism (Romans 11,16) through which the Holy Spirit is effused in our hearts (Romans 5, 5) and we become regenerated into the divine life and become transformed even at the depth of our being. Being so transformed by the grace of God one becomes an enthusiastic disciple of the Lord and therefore a living branch that produces fruit. The first reading among other themes brings to the fore the marvellous transformation the grace of God can effect: even a persecutor can become a disciple, a branch of the vine! Saul persecuted Christ and through the encounter with the Risen Christ on his way to Damascus, he got his rebirth and began to proclaim the same Christ whom he persecuted. Even though his initial attempt of proclaiming Christ met brick walls of opposition, he was designated as the chosen vessel of God who will bear his name before Gentiles and, kings and the children of Israel (Acts 9,15). We all know how fruitful the missionary activities of Paul was.

Sharing in the divine life has practical implications for us in our day to day lives as Christians. The picture the Psalmist painted about a tree planted beside the waters in the first psalm captures what happens when one’s life is grafted in Christ the vine.  Such a one, says the Psalmist, is like a tree planted near streams; it bears fruit in season and its leaves never wither. One who shares the life of Christ and lives in intimate communion with him is ruled by love not by law; he finds deeper meaning in the commandments as rule of life to be joyfully lived and not some tasking statutes to be grudgingly adhered to; he finds enormous joy in serving others and enjoys an inner joy and serenity accessible only to one led by the Spirit. 

Our world needs the fruitfulness that comes from intimate communion with Christ in order to become a better place. How different indeed the human society will be if half of those who occupy the pews every Sunday have their lives grafted deeply into Christ and strive to live a life of intimate communion with him! May we during the Eucharistic celebration of this Sunday ask the Almighty God to make active, effective and fruitful our being grafted at our Baptism into Christ, his risen Son. Happy Sunday! +John I. Okoye

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4th Sunday of Easter Year B: 2017/18

 May your participating in this Sunday Eucharist, be rewarded with the graces you need to listen to the voice of God and by following it bring the saving grace of God to a world in desperate need of healing. Happy Sunday +John I. Okoye

DOCTRINE AND FAITH

(Acts 4,8-12; 1John 3,1-2; John 10,11-18; 4th Sunday of Easter Year B: 2017/18)

One of the most recurring symbols among the first Christians was the image of Jesus as the good Shepherd. They were showing Christ, through pictures, paintings, etc, as the one who came into the world to care for lost humanity; the one who has personal care for every person and likes to take him/her back to God. This symbol shows the untiring care and total commitment Jesus availed himself for everyone. In the Old Testament, God’s attitude to his elected people was often illustrated through this image of the good shepherd.  In the book of Ezekiel, God went out of his way in search of lost sheep and led back the straying ones back to the sheepfold. He treats the wounds of the injured ones; cures the sick among them … and pastures them with justice (see Ezek 34,16).

            In today’s gospel reading, Jesus reiterates that he is the good Shepherd: I am the good Shepherd. The word good here means noble rather than skilled. As a shepherd, Jesus is committed to the well being of the sheep. He is not like those shepherds who were condemned by the prophets (see Ezekiel 34). They not only failed in their responsibilities, but also actually took advantage of their positions. Jesus on the other hand, was willing to lay down his life for those under his care. Thus, he is a conscientious shepherd who is willing to protect his flock even to the point of risking his own life for them. Jesus as a shepherd is, intimately, related to God, (the Father knows him and he knows the Father; the Father loves him) just as there is reciprocated knowledge between Jesus and his flock (I know my own and my own know me). In the Hebrew mind-set, to know someone is more than being acquainted with that person. It implies sharing an intimate relationship. For Jesus, his mutual relationship with his flock is based on his mutual and intimate relationship with God.

            There is some universalism in Jesus’ shepherding. He is willing to care and die for other sheep who, though they are not yet included in his flock, are nonetheless his. He is sure that those other sheep will recognise him and eventually be brought into his flock. In the end there will be one flock and one shepherd.

            The essential quality of any claim to good shepherding is the willingness to give up one’s life for the sake of the sheep. In the short passage of the gospel reading, the death of Jesus looms large, occurs four times in (John 10, 11, 15, 17, 18). It is a vicarious death; he voluntary lays down his life for others. God loves Jesus for his willingness to lay down his life and to take it up again. Jesus has apparent control over his death and also over his resurrection. He has the power to take up his life again:I lay it (my life) down of my own free will, and as it is in my power to lay it down, so it is in my power to take it up again; and this is the command I have been given by my Father. The universally salvific death of Jesus is the work of the Father through him.

         The salvific aspect of Jesus as the good Shepherd is already evidenced in the first reading. Peter, addressing the leaders of Jewish folk after the cure of the cripple in the Beautiful Gate stated: … that it was by the name of Jesus Christ the Nazarene, the one you crucified, whom God raised from the dead …by this name  and by no other name that this man is able to stand up perfectly healthy. At the heart of Peter’s message is the fundamental gospel formula: whom you crucified, whom God raised from the dead. This is not a static announcement; it is s dynamic pronouncement with powerful salvific implication. Jesus was not raised from the dead merely for his own benefits. Rather his resurrection became the fountain from which springs salvation of every kind. This healing of the cripple is more than a mere cure. The man who was crippled now walks in the power of the name of Jesus, a name that means savior (Matt. 1,21). The cure is merely an outward sign of a much deeper reality. The saving power in this name is for all people, even for those sheep who do not belong to this fold.  For the crippled man, salvation took the form of healing; for others it can take the form of spiritual transformation. Which aspect of salvation does the resurrection of  the good Shepherd elicit in you? We need to further remind ourselves that the good shepherd is the corner stone of the building, the foundation upon whom the entire community rests. The name of Jesus is the one and only source of salvation, hence no one can afford to reject him.        

            The good Shepherd and the God the Father are in mutual intimacy. The Son, the good Shepherd is also in mutual relationship with his flock, for whom he gave up his life. The second reading of today tells us about the love which God the Father has for believers. This love (agape) about which the author speaks of is generative; it is transforming; it makes believers children of God. Everything that happens in the lives of believers is a consequence of their having been re-created as God’s children. This love has already taken hold of us. Through baptism we are God’s children. Easter celebrates this reality. What we will eventually be has not yet been revealed. When salvation is brought to its fulfilment, there will be a great illumination and we will recognise the marvellous dignity that is ours. We will see that we have been like God, and we can now act as God. We can bring the saving grace of God to a world in desperate need of healing. We can do this in our families, stations, parishes, markets, places of work, schools and in every situation of our lives. We will certainly be able to do so if we listen to the voice of the good Shepherd and if we follow after him.   May Christ the good Shepherd open our ears that we may always hear when he calls and follow him with undivided attention. Happy Sunday! +John I. Okoye

(graphics  by chukwubike)

3rd Sunday of Easter, April 15, 2018 Year B

In this t Eucharist, may the Lord endow you with the graces you need to obey him spontaneously so that your life and action will bear veritable witness to the risen Lord. Happy Sunday +John I. Okoye

DOCTRINE AND FAITH

(Acts 4,13-15.15-19; 1 John 2, 1-5;  Luke 24, 35-48: 3rd  Sunday of Easter, April 15, 2018  Year B)

The episode which is narrated in the gospel reading happened on the evening of Easter. Jesus’ apostles and disciples assembled with Peter and were discussing among themselves what happened on that day: the tomb that was discovered empty by Mary Magdalene, Peter and John who ran to the tomb, the women were saying that they had a vision of angels who affirmed that Jesus was alive, the apparition of the Risen Lord to Simon, the testimony of the two men on their way to Emmaus indicating that they encountered Jesus on the way and recognised him at the breaking of the bread. And as they were discussing these events, Jesus appeared to them. The Evangelist Luke described very well the apostles and the disciples state of mind: they were alarmed and frightened, agitated, doubtful, felt great joy, but they were still unable to believe what their eyes were seeing and they were dumbfounded. Their state of mind can be compared to that of someone who suddenly discovered a joyous thing that is, at the same time, so extraordinarily incredible; exactly what the resurrection of Jesus is. Jesus said to them: Peace be with you (John 19,21). This is not just a wish, an  augury or pure desire. The Risen Lord brought with him peace, his own peace which is the fullness of spiritual goods and  bestows on his friends.

Jesus rebukes them for having doubts. He then attempts to dispel two of these doubts by showing that it is really he and that he has a real body. He calls their attention to the marks of the nails in his hands and feet. Yes, it is really the same person whom they had known before, the one who was crucified and died on the cross. He next invites them to touch him in order to realise his corporeal nature. He is not a ghost; his body is real. They still do not believe, but now they are overwhelmed with joy and wonder rather than fear and terror. The final demonstration of his corporeal reality is his eating of a piece of cooked fish. His eating of the fish is to convince them of his bodily presence. But why was Jesus so insistent on the realism of his corporeal resurrection? This is because, from the biblical point of view, the body is created by God and man is not complete if he is not a union of body and soul. Therefore, Jesus’ victory over death does not consists in his remaining united with God with his immortal soul but in receiving his body again united to his soul in an existence that, obviously, is very diverse from our earthly existence. In this way the victory of Jesus is truly complete: Jesus is risen body and soul. If the apostles and disciples would be so convinced of his corporeal resurrection and cease regarding him as a ghost, they could then become witnesses of the resurrection. 

Having assured the disciples of his bodily resurrection, Jesus proceeds to explain his suffering and death by turning to the Scriptures. Once again he asserts that he is the same Jesus who was their companion before the crucifixion. He does this by reminding them of what he told them earlier. He maintains that all three of the major parts of the bible, namely the Law (Moses), the Prophets and Writings (Psalms), contain traditions that he fulfils. Their eyes have beheld the Risen Lord. Now their minds are opened to the profound meaning of their religious tradition. Jesus shows them how his own story fulfils the story found in the Scriptures.

His speech and explanations had the scope of turning them witnesses of the resurrection. With them, we, Jesus’ contemporary disciples are to be witnesses of the resurrection by preaching the good news of God’s forgiveness to all nations.  Faith in the Risen Lord should make us more persuasive and leads to the joyous proclamation of the good news. We can but be affected if we realise that the Risen Lord is alive and present in our midst, here and now, and wants to bestow his peace on us. As Easter people who have recognised the Risen Christ in his body and soul may we, like the people addressed in the second reading, be spontaneous in obeying the commandment of love. In order to do this, we have to have an experiential knowledge of God, a knowledge that results in a relationship with God. To know God is to keep the commandments; to keep God’s word is to live in God’s love. Therefore, one can say: to know God is to love God, and both knowledge and love of God manifest in obedience to God’s commandments. Our recognition of the Risen Christ will make us follow the footsteps of the people to whom Peter addressed his speech in the first reading in leading reformed lives. In his speech, while he blames his hearers for the death of Jesus , he also acquits them of the guilt that accompanies the deed, ascribing their offence to ignorance. But as a result of his pastoral strategy and preaching of the good news, they now know better, and Peter enjoins them: Now you must repent and turn to God so that your sins may be wiped out. Therefore, without conversion from our sins and total transformation of our lives, we would not be veritable witnesses to the Risen Christ. Happy Sunday! +John Okoye 

(graphics by chukwubike)

2nd Sunday of Easter: Year B, April 8, 2018

May your witness to the Risen Christ inspire other people to faith in the Risen Lord. Happy Easter! +John I. Okoye

DOCTRINE AND FAITH

(Acts 4,32-35; 1 John 5,1-6;  John 20, 19-31: 2nd  Sunday of Easter:  Year B, April 8, 2018)

            In the faint darkness of the early hours of the day of the Resurrection, Mary of Magdala went to Jesus’ tomb and discovered it empty. In the evening of the same day, the risen Lord appeared to his disciples. He found them still in a house well barred; they were still in the state of fear and were not participating in the new life of peace and joy of the risen Lord. Jesus had to demonstrate to them that he the crucified had risen and lives among them; he then gave them the power of remitting sins. In a world that inspired fear on them, the disciples have the conqueror of the world in their midst.

            The principal gift of the risen Lord is peace.  In the farewell discourse, Jesus had already promised his disciples this peace (John 14, 27; 16,33). But now he has, effectively, conquered death and has also ascended to the Father. He has met his goal, and now lives in their midst as conqueror. He was the foundation of their peace. The risen Lord did not free the disciples from the affliction of the world (John 16,33) but gave them security, imperturbability and trusting tranquility. He did not only speak of peace, but legitimised and gave solid basis for his words by showing them his wounds. They needed to convince themselves that the one who was standing before them was no other than the one who died on the cross. They had to recognise that he had gone, scot free, through death and in addition defeated death. The wounds were also signs of immense love of Jesus who did not fear putting his very life in jeopardy. Jesus was still filled with such love. From the wound from his side flowed blood and water. This wound on the side remained the proof that he was the font of life (John 7, 38-39). The disciples were able to see him, in his unlimited and immeasurable love, as the conqueror of death and giver of life. As they appreciated him more and more, he became for them the foundation of peace and source of joy. The disciples then acquainted themselves with the joy which Jesus had promised that would be theirs when they would meet again (John 16, 20-22). Whatever the Lord showed and gave to them then remained valid for ever. Jesus had reached his ultimate destination, the house of his Father. He remains for ever theunfaltering/steadyfoundation of peace and the inexhaustible font of joy.

            Again, Jesus bestowed his peace to the disciples:  He said to them again: Peace be with you and linked this gift to the their mission. As they were his missionaries to be sent out, they had particular  need of security and deep confidence which only Jesus could provide. Jesus had already prepared them for the rejection and hatred they would encounter in the course of the ministry (John 15, 18-20; 17,14). Participating in his mission meant automatically sharing in his destiny. It was only through being anchored in his peace would they be able to master the task given to them. Jesus was sent by the Father and came into the world as light of the world (John 18, 12). He always remained as the one sent by God who made him known as a Father with limitless love and who had opened the access/entrance of communion with God. Jesus remained the the way, the truth and life (John 14,6). Just as the Father had sent him out, in the same way, then he was sending his disciples into the world (cfr. John 4,38; 17,18). In the manner the Son made the Father known, the disciples would bear witness to the Son whom they came to know from the moment of their call till their present encounter with the Risen Lord (John 15,17). In this way they had to lead others to believe in the Son, and through him come into communion with the Father. To fulfil this mission, Jesus endowed the disciples with the Holy Spirit. John the Baptist pointed Jesus out as the one who would baptise with the Holy Spirit John 3,33). Now he was the one who was raised up, and from whose side flowed blood and water and who gave the Spirit (John 7,39). Just as at creation, God breathed into man the breath of life  (Genesis 2,7) in the same manner, then, Jesus was bestowing on the disciples the Holy Spirit. He gave them a new life that would never end, the new life he entered into after having been raised on the cross and having risen from the dead and which he had in common with the Father. Through the Holy Spirit the disciples would be able to understand the work of Jesus (John 14,26) and fulfill their mission and bear witness to him.  The disciples had the fullness of power to forgive or not forgive sins. Their efforts were to save the world but that depended on the reaction of the people. He who welcomed and believed in him, Jesus became for him the Saviour and would cancel his sins, and at the same time, usher him into communion with the Father. But for him who did not welcome and rather rejected Jesus, his sins and blindnesses would be held against him.

            We can ask ourselves the question? How do we come to believe in the Risen Jesus without having direct link with him?  When Jesus met with his disciples, Thomas was not there. He did not believe the story they were telling him and for him to believe he needed to see and feel the wounds of Jesus. Jesus eventually encountered Thomas and brought him to believe but referred as blessed are those who do not see but yet believe. Jesus told Thomas: Doubt no longer but believe.Thomas confessed his faith in Jesus as no one before him did: My Lord and my God. His doubt put him on a long journey of faith but at last he came much closer to Christ than any other disciple. Personally for him, Jesus was his Lord and his God. Thomas believed, placed himself under Jesus and had faith in him. This type of faith of Thomas is to be recommended for all of us who are disciples of Jesus. But we may not have the privileges of the immediate disciples of Jesus and Thomas of meeting with the Risen Lord directly/face to face. But we should bear in mind that the witness of the disciple of Jesus is important for the spread of faith (John 15,26-27). It is the Holy Spirit that will lend force and power to such witnesses in order to inspire faith in others. We received our faith through the witness of life of others to the Risen Christ. We should therefore, live our lives in witness to the Risen Christ so that God can, through our actions, inspire people to have faith in the Risen Christ. Happy Easter still! Happy Sunday! +John I. Okoye

graphics   by chukwubike