34th Sunday of the Year; Solemnity of Christ the King: Year B

MAY YOUR ENCOUNTER WITH CHRIST THE KING, IN THIS SUNDAY’S EUCHARIST, FILL YOU WITH THE PEACE OF HIS KINGDOM, WHICH WOULD ENABLE YOU BECOME AN INSTRUMENT PEACE, HARMONY, JUSTICE AND LOVE IN YOUR FAMILY, WORK PLACE AND IN THE SOCIETY AT LARGE. HAPPY SUNDAY +JOHN I. OKOYE 

(Daniel 7,13-14; Rev 1,5-8; John 18, 33-37; 34th  Sunday of the Year; Solemnity of Christ the King: Year B)
    On this last Sunday of the Liturgical year, the church invites us to celebrate Christ as the King of the universe. The three readings of this Sunday, in one way or the other, speak about the kingdom of Christ. In the first reading, a seer who is on earth, has a vision that is taking place in heaven. He sees the Son of Man as he comes with the clouds, which are the most frequent accompaniment of a theophany, or revelation of God. He comes riding them as one would ride a chariot (cf. Ps 18,10). He is presented before God in the manner of courtly decorum, where one would not simply approach the ruler, but would be presented by an attendant. The one who sits on the throne is called the Ancient One. This implies that God is the one who has endured and, presumably, who will continue to endure. In other words, God is everlasting. This mysterious figure is installed by God as a ruler over the entire universe. The authority and dominion that belong to other nations are handed over to him. Unlike other kingdoms that rise and eventually fall, this will be an everlasting kingdom. This dominion has been granted by God, not attained by means of conquest or political alliance. Finally, what is described is a reign that is exercised on earth. The Son of Man may have been in heaven when he received his commission, he may even rule from some exalted place in the heavens, but his kingdom belongs to the earth.
    In the second reading from the book of Revelation, the Christological (Christology is the branch of Christian theology relating to the person, nature, and role of Christ) statements are followed by a doxology praising Christ for the salvation he has won for others. Jesus is first identified as the anointed one (the Christ) and then described as such with themes long associated with the Messiah. He is a witness who faithfully mediates to others the message he has received from God. He is the firstborn, the one to whom belong both priority of place and sovereignty (cf. Ps 89, 27a). He is the ruler of all the kings of the world (cf. Ps 89, 27b). These epithets sketch a high Christology, one that emphasizes the more-than-human aspects of Jesus. These three titles also call to mind the death, resurrection, and ascension of Jesus. As witness Jesus stands faithfully for truth, even to the point of his death. Through his resurrection he has conquered death and blazed (set an example by being the first to do something) the trail for all those who, through him, will also rise from death to life. Finally, his ascension, or exaltation, has entitled him to rule enthroned above all other rulers. The author of the book of Revelation goes on to indicate that the self-sacrificing love of Jesus made the people who were beneficiaries of his redemptive work kings and priests. Through his blood, not the blood of a sacrificial animal, the people have been made God’s people. Through his death he has earned the right to be their king, and so he deserves their praise. The universal scope of the manifestation of Jesus is shown when the author indicates that all people will witness Jesus’ coming amid the clouds, even those responsible for his suffering. All the peoples of the earth will witness it, those who accepted him, those who rejected him, and even those who never heard anything about him. The affirmation of this is made in both Greek (Yes) and Hebrew (Amen). This short reading ends with a threefold characterization of Jesus. He comprises everything that is: (I am the Alpha and Omega); he transcends the limits of time (he is who is, who was and who is to come); he is the Almighty (pantokrator), the ruler of all things. Here Jesus, the one who will come amid the clouds, appropriates to himself attributes that belong to God. Jesus has indeed accomplished all that is described; truly, he is all that he claims to be. 

    In the gospel reading the kingship of Jesus is the subject of Pilate’s interrogation. The title: King of the Jews means one thing to the Jewish leaders who handed Jesus over to Pilate and another to the Roman official who tried him. Jesus is asked, Are you the King of the Jews? And he answers yes and no. Pilate’s questions are straightforward, and so are Jesus’ answers, although they appear to be ambiguous. Pilate asks about a political reality that may have a religious dimension, while Jesus speaks about a religious truth that certainly has political implications. Because he does not think that Jesus has adequately answered, Pilate questions him three times (w. 33, 35, 37), the number required by Roman law before a defendant could be acquitted. Each time Jesus responds. The exchange that follows Pilate’s first query reveals the real charge against Jesus. Pilate’s disclaimer (a statement that denies something, especially responsibility) to Jesus’ question about the official’s own view of His’ kingship shows that it is the messianic claim that is on trial. In his second answer Jesus defines his reign negatively by contrasting it to the kingdoms of this world. His kingdom is not of this world. This can mean both that it does not originate from this world and that it does not belong to it. It does not mean that it is not in the world. Unlike the kingdoms of this world, it does not need to be forcefully defended by its subjects. This is precisely what both the leaders of the Jews and Pilate are doing, defending their respective realm from Jesus. By describing his kingdom through negative contrast, Jesus has indirectly admitted that he is a king. Pilate’s third query seeks a positive affirmation of this. In a certain sense Jesus’ response to this last question is both a denial and an avowal. Earlier he never really said that he was a king, but he did admit that he had a kingdom. Here he makes another oblique admission. In his second response he declared that his kingdom is not of this world. Here he characterizes the role that he will play in this world. He came into the world to testify to the truth. This truth is the foundation of his kingdom. It establishes the relationship that determines membership in it. Jesus’ answers show that both the Jewish leaders and the Roman officials had reason to be concerned about his claims. Though not of this world, his kingdom would indeed challenge both messianic expectations of the Jews and the powers of this world.
    As we mentioned at the beginning of this reflection, today’s feast celebrates the kingship of Jesus. It also marks the end of the Liturgical Year. Although at first glance the themes might appear to be quite independent of each other, they are actually intimately connected. Each one of the readings depicts the enthronement of Christ who is revealed as the Messiah-king. While on earth Jesus himself refused to be identified as a king. He knew that the royal messianic expectations that prevailed during his' lifetime were predominantly political, and if they were taken up by him, his followers might instigate a rebellion against the Roman occupiers. When finally he did acknowledge his royal identity, he insisted that his rule was not like that of other kings. The readings go on to tell us that the one who was unrecognized by human beings while he was on earth is clearly recognized in heaven, where he is robed in glory. Enthroned in heaven, Christ is revealed as the faithful witness to all that God has done and will continue to do, as the firstborn from the dead whose resurrection is the promise of our own resurrection, as the king who reigns above all other kings. The dominion he has received from God is universal and exclusive and it will last forever. When he comes again on the last day, he will be revealed in all his glory. Every eye will behold him and all peoples will recognize him as the Son of Man and the only-begotten of God. 

    The feast of Christ the King is placed at the conclusion of the Liturgical Year because it celebrates the realization of all of our theology. It is not only the goal toward which our Sunday meditations have been taking us, Christs enthronement is also the omega point toward which all of history has been moving. Christ’s kingdom is a kingdom of truth and life, of holiness and grace, of justice and love and peace. We need not stand at a distance from him, afraid to approach because of our human vulnerability. He is the one who loved us so much that he handed himself over to suffering and death so that we might live. He has already brought us to birth in this kingdom through baptism, and he has taught us how to live in it, although we live in it only by faith. Today we look forward to that time when his glory will be revealed, when we will all be gathered into the embrace of God, there to sing praise to his glory forever. As we celebrate the feast of the enthronement of Jesus as the king of the universe, and approach, in anticipation, the omega point of our history what and what do we do to make assurances double sure that the kingdom of peace, harmony, justice and sacrificial love is established in my heart, my family, my parish, my work place, in our society and in all spheres of our life? Yes, we belong to the universal kingdom of Christ by virtue of our baptism but we have to contribute our quota to make that reign of Christ spread and perdure until he comes in glory. May the good Lord of the Eucharistic celebration furnish us with all the graces we need to be veritable members of the kingdom where Christ is enthroned as the universal King. Happy Solemnity of Christ, the King! +John I. Okoye

(graphics  by chukwubike)

33rd Sunday: Year B

THROUGH THIS EUCHARISTIC CELEBRATION, MAY YOU DRAW STRENGTH TO KEEP AN ACTIVE VIGILANCE THAT IS ANCHORED IN INTIMATE RELATIONSHIP WITH CHRIST WHICH WOULD INFLAME YOUR HEART WITH ACTIVE WORKS OF CHARITY TOWARDS YOUR NEEDY NEIGHBOR. HAPPY SUNDAY +JOHN I. OKOYE

(Daniel 12,1-3; Hebrews 10,11-14.18; Mark 13, 24-32; 33^rd Sunday: Year B)
    The apocalyptic scene described in the first reading is part of the revelation granted to the prophet Daniel. It depicts the final struggle of human beings at the end of time and their subsequent resurrection, either to a life of horror or a life of glorification. The reading says that Michael rises up, in order to present those under his charge (Israel) to the judgment seat of God, or to participate in some way in the judgment itself. The distress that is to come is unparalleled. It is probably the final tribulation that will come to pass before the appearance of the eschatological reign of God. Daniel is told that those whose names appear in the book (presumably the Book of the Righteous) will be spared. They will have to endure the agony of the end- time, but they will escape ultimate destruction. 
    The allusion to some kind of resurrection from the dead followed by reward and punishment is clear. Since the idea of the end-time sets the context for this passage, the resurrection referred to here is the general resurrection believed to be coming at the end of time. Death is described as sleeping in the dust of the earth, and resurrection is an awakening. After they have been raised, the dead must give an account of their deeds. This is the basis upon which they are separated, some rewarded with everlasting life, others punished with horror and disgrace. Within the circle of those who are granted everlasting life, some are singled out for further distinction. Previously they had been a source of illumination in the lives of others, in the new age they will continue to shine, but then their brilliance will be seen by all. They will be like the stars in the heavens. This vision is a message of hope and challenge for those who are undergoing great distress. The righteous are encouraged to remain steadfast in their commitment. They are promised a spectacular reward if they do. The reading also warns the reprobates of the fate that awaits them.  The choice is theirs as well as ours!
    An understanding of the Jewish practice of sin offering is behind the explanation of the unique sacrifice of Christ in the second reading taken from the letter to the Hebrews. The primary purpose of both the Jewish ritual and the sacrifice of Christ is the expiation of sin. Because of the pervasiveness of human sinfulness and the limited efficacy of the sacrificial system, the need for expiation is constant. Therefore, over and over again priests offered sacrifices in expiation for their own transgressions and for the transgressions of the people. The efficacy of the sacrifice of Jesus, on the other hand, transcends both spatial and temporal limits. Through his unrepeatable sacrifice he is able to expiate all transgressions of all people of all time. The singular status of Jesus the priest and the inestimable value of Jesus the victim have set this sacrifice apart from all others. Total and complete expiation has been accomplished through him. There is no need for Jesus to stand and offer another sacrifice. Therefore, he takes his seat next to God in glory. This reference to Jesus enthroned in heaven next to God is significant. First, he is seated at God’s right hand, the recognised place of highest honour. Second, the image is a reference to Psalm 110, where the king is enthroned in this same place of honour, with his enemies vanquished under his feet. The juxtaposition of these images suggests that with his sacrifice, Jesus has decisively expiated all sin and conquered all evil. He has been able to accomplish what the sacrificial system of Israel, despite its preeminence, has been unable to accomplish.

    In the gospel reading the coming of the Son of Man in the clouds, an allusion to the mysterious figure found in the book of Daniel (7,13), heralds the advent of the new age.  This mysterious figure comes in power and glory, not in fury and destruction; he comes to gather the elect, not to scatter them. This is the great ingathering of the elect, the time of harvesting, the Day of the Lord. Many of the prophets described this day as one of wrath and judgment (Amos 5,18-20). However, it was originally anticipated as a joyful occasion, when God’s victory over Israel’s enemies would be celebrated. In one way or another, all of these features are present in Jesus’ pronouncement. For some it will be a day of terror and others it will be a time of rejoicing. The fig is a staple fruit in the Middle East. It grows in abundance, and for this reason the fig tree was often used as a symbol of the messianic age. In this parable Jesus points to the tree’s blossoming in the spring as a sign of the advent of the events he has just described. Unlike the ripening of the figs, which can be expected at a particular time of the year, the exact time of the coming of the new age is shrouded in mystery. In this reading one saying of Jesus seems to contradict another. He first states that the events will take place sometime during the present generation. He then claims that no one knows the exact time of their unfolding, not even the Son. Generation (genea) can refer to a descent group or to a period of time. The second meaning fits this instruction better than the first one does. Jesus is saying that the things he has described will happen before this age passes away. The reliability of his words is affirmed with a bold statement, -heaven and earth, the world as it is known, will pass away, but his words will stand. Despite this remarkable claim of authority, Jesus admits that all things are in God’s hands. Just as God exercised supreme authority over chaos at the time of creation, so the new creation is the exclusive work of God. The lesson to be learnt from all of these is: Be prepared! At all times, be prepared! Be prepared for the coming tribulations; be prepared for the appearance of the Son of man. Be prepared!
    Although this is not the last Sunday of the Liturgical Year, the major theme found in the readings is the end of time. The events that will usher in and will take place during this time are described in apocalyptic terms. This worldview claims that regardless of the scope and intensity of the devastation that will take place during the last days, good will ultimately triumph. For this reason, believers are admonished to trust in God.
    Biblical faith holds that the struggles of life will culminate in a massive cosmic confrontation between the forces of good and the forces of evil. This last battle will be universal in scope, just like the first primordial conflict between chaos and God. God emerged from that battle victorious and subsequently created the world. Though conquered, evil was only temporarily restrained. The last battle at the end of time will be as comprehensive as was the first: the entire universe will be involved. The readings speak of a time unsurpassed in distress: days of tribulation and of cosmic disorder. However, unlike the outcome of the primordial conflict, at the end of time evil will be completely destroyed and the reign of God will endure unchallenged forever. 
    All of the readings state that good will finally prevail over evil. In the last days Michael (First Reading) the angelic warrior of God, will rise up. In the Letter to the Hebrews Christ is pictured seated triumphantly at the right hand of God with his enemies under his feet, a sign of conquest. Finally, in the Gospel the Son of Man, the mysterious figure from apocalyptic literature, comes in the clouds with great power and glory. All of these images are apocalyptic; each of them is hopeful. The fact that good always triumphs over evil serves to encourage the people to remain faithful, since according to this genre (that is, apocalyptic form of writing) struggle is only temporary and the outcome will be favorable. We read these stories at the close of the Liturgical Year because we are coming to the conclusion of our yearly telling of the story of salvation. However, apocalyptic images are timely whenever we find ourselves in the throes of the battle with evil. This is because apocalyptic forms of writing will remind us that good will be able to withstand evil for God the author of history is always in charge. From this we will conclude that we need only trust in God and as disciples of Jesus should be able to exhibit active vigilance, an attitude of active vigilance that is anchored in intimate relationship with the blessed Trinity and in the commitment to works of charity towards our needy neighbour. Happy Sunday! +John I. Okoye

 graphics  by charles

32nd Sunday: Year B

MAY YOU, THROUGH THIS EUCHARISTIC CELEBRATION, OBTAIN THE GRACE TO REACH OUT IN SELFLESS GENEROSITY TO YOUR NEEDY NEIGHBORS, WITHOUT COUNTING THE COST, BUT RATHER, LOOKING UPON CHRIST WHO HAS GIVEN US AN EXAMPLE OF A HEROIC GENEROSITY. HAPPY SUNDAY +JOHN I. OKOYE

DOCTRINE AND FAITH
(1 Kings 17, 10-16; Hebrews 9,24-28; Mark 12, 38-44: 32nd Sunday: Year B) Several themes have been woven together in the dramatic account of the first reading. The story based on the ancient obligation of hospitality also contains a prophetic announcement and a miraculous event. It can be read as a story that recounts the faith of the woman or as an episode in the extraordinary life of the prophet whose name is given as Elijah (My God [Eli] is the Lord [jah]. This name suggests that the story is really about the efficacy of the power of God in a land that has been considered the domain of another god. The woman whose name is not given is in a perilous situation. As a widow in a patriarchal society, she has very few resources to call upon. Through marriage she has left the protection of her father’s house; through widowhood she has lost the security of her husband. It is ironic that the prophet himself is dependent upon one of the most vulnerable members of the society. Furthermore, the woman and her child are on the brink of starvation. Despite this she is still required by custom to provide hospitality to whoever approaches her, regardless of the cost this might exact of her. The woman does not question the prophet’s initial request of water, nor does she resist when he asks her to feed him before she attends her own needs and those of her son. The prophet’s request should not be seen as an example of selfish insensitivity. Actually, this very request becomes avenue through which God provides for the woman and her son. The question of the sovereignty (supreme power or authority) of Elijah’s God can be seen in the exchange between the woman and the prophet. In her oath, she refers to your God. It is clear that the woman does not share Elijah’s religious commitment. The prophet responds with words that are associated with a revelation of God: Do not be afraid! Using the formula of prophetic proclamation, Thus says the Lord, he then tells her that it is his God, the God of Israel, who will provide her and her son, just as she has provided for God’s prophet. Furthermore, the God of Israel is who controls the rain, the source of fertility in the land. The reason that the woman is in such dire straits in the first place is that he has withheld the rain. Her reserve of water and flour and oil has been deed and the land has not been able to produce anything that might replenish her supply. The oracle of salvation proclaimed by the prophet promises: God will miraculously provide for them until that time when God will send the rains enabling them to rely again on nature. The woman followed the word of the prophet and God’s word spoken through the prophet came to pass. The text says that the woman’s miraculous supply of flour and oil lasted for a year. In her oath the woman had declared that Elijah’s God lives. She made this proclamation in the face of what appeared to be inevitable death. The miracle showed the woman that this God who lives can and will grant life even in the face of death.
    The theme of the second reading is the unsurpassing excellence of the sacrifice of Christ. To argue this out the reading plays on the difference between the true sanctuary and the one that is patterned after it. It claims that while the high priests performed their sacrificial duties in the earthly temple, the exalted One entered the true sanctuary. It insists that the cultic system, established to enable the people to participate in cosmic events by reenacting them, was only to actualize these events for a short period of time. This explains why the ritual of the Day of Atonement was reenacted year after year. In contrast to this, Jesus offered himself once for all. His sacrifice, like all cosmic acts, was unrepeatable. Earthly ritual may reenact his sacrifice, but there is no need for Jesus himself to repeat it.
    What appear to be two very distinct narratives connected only by the term widow are really contrasting examples of expressions of piety. There is no indication that Jesus is here condemning all scribes. He may just as well be singling out those whose ostentatious piety really cloaks their exploitation of wealthy widows. While at prayer in the synagogues, men wore long outer garments called tallith. Some scribes may have continued to wear these robes in public, hoping that people would consider them prayerful men and admire them for it. In addition to this outward display, they sought other ways to be treated with deference and to enjoy privilege. The sought places of honour, along with reverential salutations for public acclaim was vital for them. The need to be so highly esteemed may be frivolous, but it is not immoral. However, Jesus’ denunciation further accuses these scribes of exploiting widows. The description of their swindle suggests that they somehow appropriated the widows’ property, perhaps having it deeded (to convey or transfer property or rights by legal deed) to them in exchange for prayers. Severe condemnation was not called down upon them simply because they had taken possession of the women’s property but because the women were exploited in the name of religion.
    In the second scene Jesus was able to observe the poor widow of the gospel story offering into the temple treasury the smallest coins in circulation at that time. The amount equaled about one-sixty-fourth of a denarius, the normal daily wage of an unskilled worker. Jesus’ criticism of the scribes’ behaviour had been made publicly. He proclaimed it to the crowd that had gathered around him. His comparison of the generosity of the wealthy and of this woman was imparted privately to his disciples. He did not evaluate the contribution itself. Rather, he spoke of the source of the offering. The wealthy donated from their surplus; they gave what they did not need. The woman donated the little she had; she gave what she needed. Her total giving implied absolute trust in God. The passage that opened with a condemnation of the false piety of the unscrupulous closes with praise of the genuine piety of the simple.
Going through the readings of this Sunday one can discern a central theme: the willingness to give all that one has. The readings offer us three models of such unselfish giving, and they suggest some of the rewards that will accrue to those who are courageous enough to attempt it. The generosity in giving is religiously inspired, and it comes from those who have the least material possessions to give. This kind of giving requires that we reach deep into ourselves, that we almost strip ourselves of our hold on life, and that we do so for religious reasons. This giving, pictured in today’s readings, is nothing than heroic generosity. Jesus is the ultimate example of heroic generosity. He first offered himself for our sins. Now, as the eternal high priest, he stands before God as the mediator, pleading on our behalf, bringing salvation to those who eagerly await him. It is interesting to note that the other two models of selfless giving are widows, individuals who are doubly disadvantaged by the patriarchal societies of which they are members. The narratives, the first and the gospel readings, choose women as examples of heroic virtue precisely because their societies have relegated them to a status of inferiority and vulnerability. They do this not to reward them but to show that God chooses the weak of the world to confound the strong. God will not be outdone in generosity. Sometimes we become the beneficiaries of obvious blessing, as was the case in the story of the woman of Zarephath, who was granted a year’s supply of flour and oil. At other times we simply continue living life as usual, like the woman in the temple who was unaware of the commendation that Jesus had given her. The truly generous do not look for reward. They carry out their responsibilities and place the rest in God’s hands. Let us pray in the Eucharistic liturgy of this Sunday for the grace to always follow the selfless generosity of Jesus in his heroic giving of self for the building up of his Church and to the advantage of our needy neighbors. Happy Sunday! John I. Okoye

{graphics by Charles O. Chukwubike}

31st Sunday of the year B (4th Nov.2018)

 MAY YOUR ENCOUNTER WITH CHRIST IN THIS SUNDAY EUCHARISTIC CELEBRATION ADVANCE YOUR INTIMATE RELATIONSHIP WITH HIM, AND MAKE YOU MORE DOCILE TO LOVE HIM WITH ALL YOUR HEART, SOUL, STRENGTH AND MIND AND LOVE YOUR NEIGHBOR AS HE, THE LORD, LOVES YOU. HAPPY SUNDAY! +John I. Okoye

DOCTRINE AND FAITH
(Deut. 6, 2-6; Hebrew 7,23-28; Mark 12, 28b-34, 31st Sunday of the Year B, 2018)    The first reading contains what many consider to be the most significant prayer of the Israelite religion. It is a profession of faith in the one God to whom belongs Israel’s exclusive and undivided attention, commitment, and worship. This God is the patron deity of Israel, not a god attached to a shrine or identified with some natural occurrence. All of Israel’s history with God is contained in the phrase ‘our God’. This is the God who drew the people out of Egyptian bondage, led them through the perils of the wilderness, and brought them into the land of promise. The profession of faith is found within a summons to obedience. Twice Israel is called to hear, to listen, and to obey (vv. 3 and 4). It is obedience to this one and personal God that will ensure the blessings of long life and prosperity in the land. Although there are various statutes and commandments (v. 2), they can all be summarized under the rubric: Love the Lord, your God (v. 5). Just as the responsibility of obedience is handed down from generation to generation (v. 2), so they can be assured that the blessings promised will also endure from generation to generation. The love that is enjoined on them must be complete. Obedience cannot be simply external conformity to law. It must be total commitment to God, and all of their interior faculties must be involved in this commitment. This would include the heart, which was thought to be the seat of mind and will; the soul, which was considered the source of vitality; and all of their strength.
    In the second reading three aspects of the extraordinary high priesthood of Jesus are celebrated, namely, its permanence, the holiness of Jesus the high priest, and the legitimacy of the high priesthood. This passage underscores the excellence of Jesus’ high office by contrasting its divine character with the very human character of the Levitical priesthood. Jesus is a priest forever, according to the order of Melchizedek (cf. Heb 5,6). The permanent nature of Jesus’s high priesthood enables him to intercede for others, as the high priests did, but without interruption. All can now come to God through him. There is no need constantly to reaffirm the efficacy of his mediatorial authority. This has been accomplished once and for all through his exaltation by God. The holiness of Jesus is the second characteristic that distinguishes his priesthood from the other. The four adjectives that describe him—holy, innocent, undefiled, and separated from what is sinful—recall the attributes that constitute Levitical purity. If these characteristics are understood as cultic requirements, it is clear that Jesus certainly possesses the qualifications necessary for the office of high priest. However, Jesus is further described as being higher than the heavens. This characteristic lifts the other four attributes out of the realm of cultic purity into one of moral rectitude and heavenly transcendence. It is because he is son that Jesus is holy, innocent, undefiled, and separated from what is sinful. This is why he has no need to offer sacrifice for his own sins, as do mere human beings. They may be members of a distinguished priesthood, but they are sinners nonetheless. Furthermore, the excellence of his own sacrificial offering has made additional sacrifices unnecessary. He has accomplished once and for all what even the continuous offerings of the Levitical priesthood could not accomplish. Finally, because Jesus’ high priesthood cannot be traced back to the religious institution established by God through Aaron, it had to be legitimated in another way. This was done by identifying Jesus with Melchizedek, whose priesthood was established by a divine oath (cf. Heb 7,20; Ps 110,4). The tradition that surrounded this enigmatic figure has here been reinterpreted in order to typify a particular aspect of the divine nature of this incomparable high priest.
    In the gospel reading Jesus’ answer to the question of the scribe, which of the commandments is to be regarded as the first, is faithful to his own Jewish faith. He does not single out any particular statute but rather endorses the summons that constitutes the supremacy, the most significant prayer of the Israelite religion (cf. Deut. 6, 5; see first reading). To the injunction to love God with all one’s heart, soul, and strength, Jesus adds with all your mind, simply to emphasize the total engagement of the person, this is his way of saying that the love of God must occupy one’s entire being. Jesus is asked to identify one commandment, and he offers two. The second is a citation from the book of Leviticus (19,18). Twice Jesus has reached to the biblical law in order to answer the scribe’s question. By bringing these admonitions together as he does, he has shown that, though not identical, they are interrelated. Clearly commitment to God takes priority over everything else. The scribe, who is schooled in the religious tradition, recognizes Jesus’ response as both accurate and profound. He calls him Teacher, a title that has special significance coming from one who was himself an official interpreter of the law. His own development of Jesus’ pronouncement demonstrates his him as an interpreter. The controlling theme in the response is the character of God. There is no other God but this God! From thus flows the responsibility to love God with one’s entire being and to love one’s neighbor as oneself. It is the scribe who merges the two admonitions as if they were one. It is the scribe who further points out that love of God and of others far surpasses any kind of cultic obligation/sacrifice. He now sees through the complexity of the law and is able to discriminate between what is heavy and what is light. He is on the threshold of the reign of God.
    In the first reading Israel was called to hear/listen. The call to hear, to be attentive comes from outside the one being called. Israel is called by God; God is the initiator. To what was Israel called? To what were the crowds who followed Jesus called? To what are we called? To a covenant relationship with the Lord, who is God, the one who is Lord alone. We have been invited into an intimate personal relationship of love with the creator of the universe, the one who, with infinite interest, has numbered the very hairs on our head (cf. Matt 10,30). We have heard this call so often that it may have become commonplace. It is well that once in a while we are shaken to our senses. Hear, O Israel! The Lord is our God, the Lord alone!
   

It is not marvel enough that this mysterious God has created us; we have also been redeemed by the High Priest, Jesus Christ. As victim-priest Jesus has offered himself on our behalf. He is the sacrifice that sealed the covenant of relationship of love; his blood was the expiation for our sins; he is our rock, our fortress, our deliverer, our shield, our stronghold. He was willing to give himself for us. Only one thing is asked of us in return: that we open ourselves to him and cling to the covenant of love that we proclaim with all our hearts, The Lord is our God, the Lord alone! We are to love this God with all our heart and all our soul and all our strength; we are to love God and to love others. Love is as fundamental to human nature as the sun is to the earth, and yet it is so difficult. If only we could fall in love with God; if only we would see in each other the image that God loves so passionately. Then we too would be close to the reign of God. May the celebration of the Eucharist this Sunday bring us to close relationship with God the Father who created us and with Jesus Christ, the High Priest, who redeemed us and may the intimate encounter be a spring board of seeing the image of God in our every neighbor and of showing sacrificial love to him/her after the example of the High priest, Jesus Christ. Happy Sunday! +John I. Okoye
 (Graphics by Chukwubike)