CHRISTMAS MESSAGE .... +JOHN I. OKOYE

MAY THE MERIT OF CHRIST’S BIRTH DEEPEN IN YOU THE UNDERSTANDING OF THE MYSTERY OF INCARNATION, AND MAKE YOU BECOME A WITNESS OF GOD’S INCARNATION, BY SHARING THIS LOVE AND JOY TO OTHERS ESPECIALLY SOCIETIES’ REJECTS. HAPPY CHRISTMAS +JOHN I. OKOYE

CHRISTMAS MESSAGE

“Behold, a virgin shall conceive and give birth to a son and shall call him IMMANUEL” (Isaiah 7:14). From this passage of the prophecy of Isaiah we are led into the heart of the mystery of Christmas, a mystery which John captures in the immortal words: Et verbum caro factum est et habitavit in nobis (and the word was made flesh and dwelt amongst us).

But what exactly do we celebrate at Christmas? Obviously, we celebrate the birth of Christ. But there is more to this; the cause for joy at Christmas flows not simply from this birth but more importantly, from what this birth implies for us and for salvation history. We are celebrating God’s love for humanity; the love which made the Divine to assume our humanity for our salvation.

The very purpose of God’s creation of man was for man to share in the divine life. God wills that men “should have access to the Father, through Christ, the Word made flesh, in the Holy Spirit and thus become sharers of the divine nature…God… wants to communicate his own divine life to men he freely created….” (CCC 51; 52). This God’s self-revelation which began at creation, and continued through the words of the prophets and in the history of God’s people, is brought to completion in the Son, the Word made flesh. In Jesus Christ and in his sending of the Spirit of the Father and the Son, revelation reaches its culmination (Cf. Benedict XVI, Post-Synodal Apostolic Exhortation, Verbum Domini, par. 20).

At Christmas therefore, we celebrate the great mystery of the Incarnation – the mystery by which God takes up our human nature for our salvation. Through this Incarnation, humanity has been granted access to the Trinitarian communion; God has communicated himself perfectly and totally to man. In this way, man is privileged to share in the Divine life. This deification which begins at the incarnation, reaches its perfection in the paschal mystery of Christ. St. Ireneus expresses this teaching beautifully: “In his immeasurable love, He became what we are in order to make us what He is”, again, “There was no other way for us to receive incorruptibility and immortality than to be united to incorruptibility and immortality. But how could we be united to incorruptibility and immortality without incorruptibility and immortality first becoming what we are, the perishable putting on imperishability, the mortal putting on immortality so that we might receive adoption as sons” (Irenaeus, Against the Heresies, III 19, 1). In the incarnation God reaches out to humanity through humanity in order to bring man into the divine embrace. We therefore celebrate God’s becoming one of us. We can see him, touch him, and hear him speak in our own language. The incarnate Word has become our brother and our friend.

What then should be our response to this unmerited love of God to us at Christmas? Our very first response must be to awaken ourselves from a secular and merely materialistic understanding of Christmas to its truly profound theological import. A second step in this response is to take a cue from the very first witnesses of God’s Incarnation – the shepherds. The first thing that we are told about them is that they were on the watch (Lk. 2:8) – they could hear the message precisely because they were awake. In other words, we must be awake and vigilant to hear the Divine message. What does it mean to be awake? To wake up means to leave the private world of one’s own to enter the common reality, the truth that alone can unite people. To be awake then means to develop a receptivity for God who himself is Truth. This opening up of self and acceptance is nothing more than faith. “Faith is first of all a personal adherence of man to God. At the same time, and inseparably it is a free assent to the whole truth that God has revealed” (CCC 150). When we are open and awake to God, only then can we experience the full joy and love of Christmas. Furthermore, this openness to God invariably opens us up to our neighbors, for faith, even though a personal act, is never an isolated act – I believe together with the community of believers. In other words, at Christmas we not only experience the joy and love of God, we become instruments of the dissemination of this love and joy – spreading them to whomever we meet and wherever we go.  

Furthermore, as we mentioned already, the Word became flesh to be our model of holiness and humility. The story of the condescension of God brings about a shocking novelty in our understanding of what really constitutes greatness. In worldly understanding, greatness would consist in the acquisition of power and wealth, but divine wisdom turns this understanding on its head. Greatness according to divine wisdom doesn’t consist in acquisition of power and wealth, rather it consists in humility and service. Jesus himself demonstrated this by his kenosis– though he was God, he did not count equality with God. Rather, he emptied himself and took the form of a servant (cf. Phil. 2: 6-10). Christians are called to imitate this humility and self-giving of Christ. We can do this by showing love to others especially societies’ rejects. It is a period of love and sharing. Let us make efforts to show love to others.

I wish you a merry Christmas and a happy New Year! +John I. Okoye

4th Sunday of Advent; Year C

 As you stand on the threshold of fulfillment of our redemption, may you be filled with grace to allow Christ, the Word made flesh, to transform your life in a way that is personal and enriching in goodness; so that you continue to recognize his abiding presence in the events of your life and in your needy neighbor.    Happy Christmas  +John I. Okoye.

DOCTRINE AND FAITH
(Micah 5,1-4a; Hebrews 10,5-10; Luke 1,39-45: 4th Sunday of Advent; Year C) 

This oracle of salvation of the first reading notes that  salvation will come from an insignificant village, the Bethlehem which is associated with Ephrathah, a clan related to Caleb and located in Judah. Because it was the place of David’s origin, the reference is rich in early royal importance that is quite distinct from any association with Jerusalem, the dynastic capital of the reigning royal family. The ruler promised here is not to be understood as the successive Davidic king but as a new Davidic king, fresh and totally committed to God as the young David had been. Bethlehem (meaning house of bread) in Ephrathah (meaning field of fruit) may not have been militarily significant, in contrast to Jerusalem; but it represented fruitfulness, and it produced the most prominent king Israel ever knew. This new ruler will be called forth for God and strengthened by God to rule. The image used to depict his rule is that of a shepherd who leads, protects, and provides for those in his care. Although David had been a lowly shepherd, the shepherd image had royal connotations. Kings were frequently characterized as shepherds because of the responsibility they had for their people. This promised king will shepherd in the strength and majesty of God. The image also suggests a personal relationship, for shepherds knew their flock quite well and the sheep recognized the voice of their shepherd. Elements in the oracle suggest that a time of tribulation will precede the birth of this ruler. First, the Lord will give up some people, presumably to suffering. The promised ruler will be firm yet gentle, as a shepherd is. The people will be secure, no longer threatened with banishment (they shall remain, v. 3). There will be a reign of peace (shalom), prosperity, safety, and good health. This prophecy is an affirmation of hope in the future, a hope grounded in the goodness of God rather than in human accomplishment.

The second reading from the letter to Hebrews consists of a contrast between the sacrificial ritual that was formerly observed and the sacrifice of Christ. Throughout the reading the author places various phrases in the mouth of Christ, thus giving Christological authority to his own theology. He tells us that Christ proclaimed these statements upon his entrance into the world, suggesting that what is contained here is the precise reason for the incarnation. The statements themselves focus particularly on the excellence of Christ’s physical body (soma). Christ’s words are a commentary on Ps 40,7-9. Four different sacrifices are mentioned: animal sacrifice; meal offering; burnt offering and sin offering. Together they represent the entire sacrificial system. In the original psalm they are contrasted with an attitude of obedience toward God, demonstrating that interior obedience is preferred over mere external ritual. As it appears in this passage, the contrast is between those sacrifices and the body of the psalmist. Applied to Christ, his sacrifice is preferred over other sacrifices because of the preeminence of his human body as compared with the bodies of the sacrificial animals. Christ’s compliance with the will of God is clearly stated, but here the specific focus is the offering of his body and not merely his obedience. In his commentary on this christological reading of the psalm (vv. 8-10) the author of the letter makes explicit the contrast between adherence to the law and Christ’s obedience to God’s will. He claims that Christ annuls or takes away the first (external adherence) in order to establish the second (internal obedience). He then moves in his theological development from Christ’s obedience to our own sanctification. By freely offering his body in sacrifice, Christ identifies his own will with the will of God. We are sanctified through this same sacrifice, not through any sacrifice required by law. For it was through his human body, a body like ours, that he demonstrated his obedience. Finally, the preeminence of Christ’s sacrifice of his body is stated again. He offered himself once for all (v. 10). The former sacrificial system required a variety of offerings to be repeated time and again. This multiplicity of sacrifices indicates the inadequacy of any single sacrifice. Because he was offering his own body, Christ offered himself only one time and in only one way, and it was enough. It is through this sacrifice that we are sanctified.
The major significance of Mary’s encounter with Elizabeth is the faith- filled avowal of Elizabeth. Mary’s greeting to Elizabeth was a customary salutation, but its effect was profound. It caused the child in Elizabeth’s womb to leap with joy. This is reminiscent of the joy that filled David as he leaped before the ark of the covenant, the symbol of God in the midst of the people (cf. 2 Sam 6,14-15). Elizabeth was filled with the Holy Spirit and proclaimed her faith in the child Mary was carrying. In the cases of both David and Elizabeth’s unborn child, it was their realization of being in the presence of God that caused them to rejoice. It is as if Mary is the ark and the child within her is the glory of God. In response to this wondrous experience, Elizabeth exalts first Mary and then her child (v. 42). The word translated blessed (eulogeo) means to extol or to speak well of. Elizabeth does not pronounce a blessing over them. Instead, she recognizes the blessedness they possess and she praises it. This blessedness is derived from the dignity of the child, a dignity Elizabeth acknowledges by referring to him as her Lord (kyrios). As David had wondered how the ark of God could come to him (cf. 2 Sam 6.9), so Elizabeth wonders how the mother of her Lord should come to her. Mary is here called blessed (makarios) for having believed what had been spoken to her by the Lord, a reference to the annunciation (cf. Luke 1,26-38). In this case it is faith, not some work of righteousness, that is extolled. She believed she would conceive and bear a son, and it had come to pass. It is this son that she carries in her womb that precipitated the events recorded in this passage. The way this good fortune will be manifested in Mary’s life is not stated; she is merely called blessed.
In many ways the readings for the Fourth Sunday of Advent anticipate Christmas. They get us ready for the imminent future, giving us glimpses into the mysteries we will be celebrating. On this Sunday we are on the threshold of fulfillment, filled with anticipation of his coming, while we celebrate his presence in our midst. There is always excitement at this time of the year. It is as if everything is filled with promise. Animosities are set aside; estrangement dissolves into reconciliation; the whole world seems gentler; and we are filled with the spirit of generosity. In the days just before Christmas the possibility of newness is almost palpable. The spirit of the season seems to have caught hold of us even before the actual day has arrived. Today we stand on the threshold of fulfillment. The future God has prepared for us is open before us, even though we have not yet stepped out into it. We can see some of its contours, and it is very inviting. On this Sunday we are invited to pause at the threshold and gaze for a moment into this future. This invitation is extended to us so we can appreciate the gift being given to us.

Both the reading from Micah and the one from Luke place us squarely in history. The child belongs to a particular people in a particular place at a particular time. The incarnation takes place in human history, thus affirming the fundamental goodness of human life and concerns and sanctifying them even further. The child comes from simple people, from a place that is relatively insignificant, thus underscoring God’s preference for what is ordinary. The reading from Hebrews tells us that in God’s plan redemption is dependent upon incarnation. The body that was offered for our salvation, the body that consecrated us through having been offered up, was the body that grew in the womb of Mary. The extraordinary salvific deed of God was accomplished through his coming into the world as one of us. The obedience Christ played out through his body fulfilled for us the promises made by God.
Advent is the season when we stand on the threshold of fulfillment. However, it is the fulfillment of an event that has already taken place. We remember it, we ritually reenact it so we never take it for granted, so we never forget that it is in and through history that the marvelous deeds of God are accomplished. Each year we pause to celebrate these events, not because they have not yet occurred but because they have happened and are happening now before our eyes. The celebration of anticipation is also the celebration of fulfillment, fulfillment of the promises made, fulfillment of our redemption, fulfillment of our transformation. Blessed are we who believe that what was spoken to us by the Lord has been fulfilled! Happy Sunday! Happy Christmas! + John I. Okoye

(graphics by charles)

3rd SUNDAY OF ADVENT 16TH DEC 2018

MAY YOUR ENCOUNTER WITH CHRIST, IN THIS EUCHARISTIC CELEBRATION, GAIN FOR YOU THE ADVENT JOY WHICH COMES FROM THE REALIZATION THAT THE PRESENCE OF GOD IN OUR MIDST CAN TRANSFORM OUR LIVES, AND BRING TO FULFILMENT THE PROMISES OF PEACE AND SECURITY TO YOU. HAPPY SUNDAY +JOHN I. OKOYE

DOCTRINE AND FAITH 
(Zephaniah 3,14-18a; Philippians 4,4-7; Luke 3,10-18: 3rd Sunday of Advent, Year C )

We are at the midpoint of Advent. Today we celebrate Gaudete Sunday. The principal theme of the day is joy. The readings not only call us to rejoice, but they also tell us why and how we should rejoice. The gospel confronts us with a very different, though, not unrelated theme. Citing John the Baptist as a model, it directs us to recognize our limits and not go beyond them. 
    In the first reading, from the prophet Zephaniah, the exaltation in this oracle of salvation is stated clearly at the onset: Shout! . . .Sing!. . .Be glad and exult! The people are told to cast aside all cautious reserve and rejoice wholeheartedly. They are addressed in endearing terms associated with their election by God. Besides, their customary designation as Israel, they are identified as cherished daughter. The reason for this rejoicing is their deliverance from their enemies, a deliverance accomplished by God. The misfortune they endured was a punishment for their sins. Now God, as judge, has removed that judgment, and this is cause for great rejoicing. A further reason for rejoicing is the abiding presence of the Lord in their midst as King of Israel (v. 15) and as a mighty savior (v. 17). Both titles are associated with the early period of Israel’s history, a time when God was the only king they knew and when, as a mighty warrior, God defended them from their enemies. Invoking these titles, the prophet is reminding them that their deliverance comes from no human savior but from the Lord. The concluding verses contain tender expressions of God’s love. In the first phrase the rejoicing (simhi) of God is reminiscent of another prophetic reference. As a bridegroom rejoices over his bride, God will rejoice over the people (cf. Isa 62,5). Clearly, an intimate relationship is intended. In the second phrase the verb translated ‘renew’ (haras) really means to be quiet in love. In this context it suggests a disposition of love too deep to be expressed in words. Finally, God will rejoice (gil) in singing (rinna), the kind of exuberance characteristic of oriental weddings (cf. Ps 45,16). Taken together, these phrases describe both the tenderness God has for this restored people and the joy their restoration elicits in God. The people are called to rejoice because God rejoices. This is further expressed in the reference to feasts. The joy and exultation to which they are called is the kind experienced during the time of festivals, those times of celebration when the people revel in their good fortune.
 

   In his letter to the Philippians, 2nd reading of the day, we note Paul’s emphatic double exhortation to rejoice. The joy Paul advocates is not merely the happiness that comes from enjoyment of life. It is a special kind of joy, joy in the Lord, the kind grounded in faith in Jesus Christ. Paul calls the believers to live lives of kindness, of gentle forbearance that does not insist on one’s own rights, that is willing to forgo any form of retaliation, that is selfless in spite of the faults of others. Such genuine Christian behavior should be visible to all. In other words, all people should be the beneficiaries of this kind of Christian kindness. In this short passage Paul introduced the notion that the Lord is near! The Lord is near is an eschatological watchword acclaiming the future coming of the Lord to set all things right. If they have lived righteously, the Lord will come to them as a compassionate savior rather than as a severe judge. Now they are told that abiding in the saving grace of God will eliminate all anxiety. In the face of this, the Philippians are advised to pray to God. This stress on prayer and the need that lies behind it underscore the reliance the Philippians have on God. Any virtue or righteousness on their part cannot be credited to their own resources. They are totally dependent on God, even for their piety. The reward for such commitment to righteousness and prayer is peace. This peace is extraordinary in at least three ways. First, it originates from God or it is somehow of God. Second, its value transcends anything that can be comprehended by mere human beings. Third, peace itself acts as a sentinel, keeping watch over human endeavors and withstanding any form of anxiety that might threaten human equanimity. This is certainly reason to rejoice.
    The gospel reading recounts instructions given by John the Baptist to those who came out to see, hear him and be baptized. It can be divided into two parts: answers by John to questions posed by people in the group, and John’s acknowledgment of the superiority of Christ, who is to come. Three times John is asked: What should we do? Although he himself lives an austere life removed from the ordinary pursuits of people, he does not ask his inquirers to dissociate themselves from their own lives or occupations. Rather, he challenges them to continue where they are but to carry out their daily responsibilities with concern for others, honesty, and integrity. The practical ethical instructions he gives are communal in character. The first questioners are identified generally as the crowds. John exhorts them to share their surplus with those who lack the necessities of life like clothing and food. Among the crowds are tax collectors and soldiers, two groups doubly despised because they worked for the occupying Roman force and frequently took advantage of the Jewish populace. Tax agents derived their livelihood from the money they collected. They frequently exacted more than the taxes required by the authorities, thus amassing their own fortunes at the expense of the people. They are not told by John to resign but to desist from exploitative practices. The soldiers referred to here were probably not members of Roman garrisons but may have been a form of police assigned to protect the tax collectors, for they too are admonished not to extort. The expectation that filled the people was eschatological; they were looking for the Christ, the anointed one. Lest they mistake him for this Christ, John contrasts himself with the one who was to come. He insists that he himself is not worthy to undo the sandals of that long-awaited one, a menial task even below the dignity of a Hebrew slave. His baptism with water was a ritual of repentance and cleansing. The Christ’s baptism of the Spirit will purge and transform, and his coming will be a time of judgment, when the wicked will be separated like chaff from the wheat and be thrown into the fire. The harvest has already occurred; the time of judgment is now.
    As we mentioned above, joy is an appropriate attitude to adopt always but especially this time of Advent. Joy, which according to Paul, is one of the fruits of the Spirit (cf. Gal 5,22), is the deep inner experience of satisfaction and exhilaration. The joy referred to here is a religious sentiment, not emotional happiness. Along with gratitude, it is the heart’s response to God’s goodness. Zion is told to shout for joy because it has been saved by God from its enemies. It is also assured that God is in the midst of the people. The psalm response proclaims the same message; the reading from Philippians announces that the Lord is near. This is cause for joy. While we may not be inclined to shout for joy, there is no reason for us to live lives devoid of it. The Lord is in our midst whether things are going the way we would like or not; whether we are prosperous or needy; whether we are vigorous or in ill health; whether we are enjoying life or struggling with death. The circumstances of life do not determine whether or not we should rejoice. The presence of the Lord in our midst calls us to it. Advent is a time for joy, not primarily because we are anticipating the anniversary of the birth of Christ but because God is already in our midst (Immanuel). The readings for this Sunday assure us that God is with us, not as a judge but as a savior (Zephaniah and psalm). We rejoice over the saving acts of God, which make us confident of God’s care and unafraid of whatever may cross our paths. We rejoice in the peace of God that surpasses all understanding. Advent joy springs from the realization that the presence of God in our midst can transform our lives, that the promises of peace and security will be fulfilled. 
    The marvelous things God has accomplished in our lives should not blind us to the reality of human limitations. John the Baptist is a model for us in this regard. He did not seek out public adulation even though it was probably within his grasp. He knew his limits, and he did not step beyond them. In the advice he gave to others he counseled them to know who they were and to recognize the extent of their occupational privileges. Collect just taxes but no more. Do not oppress those over whom you might exercise authority. When we truly realize that God is in our midst, we have no need to deny our own limitations or the legitimate boundaries that define our lives. Realizing that our identities are rooted in being children of God we will have no trouble admitting that there are others who are before us or beyond by grace of God, we are who we are. Perhaps what we need most to be saved from is our fraudulent selves, selves that put on false airs in order to impress or fit in. Advent is a time to strip ourselves of such duplicity and to stand honestly and humbly before God, eager for redemption.Happy Sunday + John I. Okoye

2ND SUNDAY OF ADVENT

AS YOU PARTICIPATE IN THIS EUCHARISTIC CELEBRATION, MAY YOU RECEIVE THE GRACE, NOT ONLY TO ACTIVELY ANTICIPATE THE COMING OF OUR SAVIOR JESUS CHRIST, BUT ALSO, TO INCARNATE THAT COMING IN YOUR DAILY LIFE AND IN YOUR RELATIONSHIP WITH PEOPLE. HAPPY SUNDAY +JOHN I. OKOYE

DOCTRINE AND FAITH

(Baruch 5,1-9; Phil. 1,3-6.8-11; Luke 3,1-6: Year C )
    Advent is the season in which we celebrate the salvific intervention of God in human history and our hope for the fulfilment of the salvation plan in the world to come. In the first reading from the Book of Baruch (5,1-9) there are two movements that indicate reversal (a change to an opposite direction, position, or course of action) of fortunes. In the first one (vv. 1-4) Jerusalem is first portrayed as a grieving mother. Her sorrow is not for herself but for those children who were carried off by enemies, scattered both east and west. Since this also meant the loss of any future for the family, one could say that Jerusalem was faced with extinction. Hence she is clothed in the traditional garments of a mourner. Finding the city in such a state, the prophet directs her: Take off your robe of mourning and misery! Her attire is to be completely altered. In place of bereavement garb, she is told to clothe herself with the glory and justice that come from God. This transformation is called for so that the new splendour of the city will be seen by all the earth. Finally, the city whose name means foundation of peace is given a new name: the peace of justice, the glory of God’s worship. Transformed by the glory of God, Jerusalem is told to stand on the heights and witness a second reversal of fortunes (vv. 5-9): those who had been taken from her as captives will return rejoicing; led away from her on foot, they will be carried back to her on royal thrones. The contour (here refers to outline of a natural feature such as hills, roads and forests) of the world will be transformed for the sake of the people of Israel. The route upon which they will travel will be made level to facilitate their crossing; the high places will be brought low and the depressions will be filled in (cf. Isa 40,4). Even the trees will shelter them as they return home. Just as those scattered will be gathered by the word of God, so it is God who will level their return route and bring them back to Jerusalem.
    The affection Paul has for the Christians of the Philippian community is evident in this passage of the second reading: Philippians 1,4-6,8-11. This affection is more than merely human sentiment, as noble as that might be. The longing he has for them is identified with the affection/compassion which Christ has toward them (v. 8). Although it was Paul who brought the good news of the gospel to these people he acknowledges that it was God who made it take root in their hearts, and it is God who will oversee its maturation until it is brought to completion at the day of Christ Jesus. The spread and fruition of the word is God’s doing. Paul is merely the instrument God has used to plant the seed. The eschatological character of this passage becomes clear when Paul identifies the time of full flowering as the day of Christ Jesus, the second coming of Christ. Paul’s message here serves to assure the Philippians that this anticipated day will be one of rich harvest for them and not punishment. Paul’s prayer for the Philippians is twofold: that their love for one another will increase, and that they will be pure and blameless for the coming day of Christ.  The love of which Paul speaks (agape) is selfless, like the sacrificial love of Christ. Here it has no explicit object. It is a disposition of openness to all. He also prays for  purity and blamelessness. This suggests the kind of Christian maturity that produces fruits of righteousness. If the believers are to be pure at the time of Christ’s coming, they will have to have been living pure lives. This is the substance of Paul’s prayer; he wants them to live out that for which he prays.

The gospel writer places John’s activity and the ministry of Jesus squarely in the midst of the broader world. The power structures in Palestine are identified, beginning with the Roman, emperor himself (Tiberius Caesar) and moving through the list of regional authorities of occupation and the Jewish religious leadership. John the Baptist is a most fascinating figure. He comes from a priestly family (Cf.  Luke 1,5), yet he is found in the desert. His activity occurred in the region of the Jordan, the gateway to the Promised Land. This passage of the gospel treats the kind of baptism John proclaims; it does not describe the actual rite. In the Jewish tradition baptism was a common practice that had a rich and varied significance. It was one of the three requirements for becoming a Jew (along with circumcision and sacrifice). It was an ascetic act that at times signified turning away from evil and at other times represented cleansing from sin, which was the divine answer to repentance. In either case it carried an eschatological importance, marking the entrance into a new form of living. The baptism of John called for repentance (metanoia), a conversion, or change of heart. This conversion was for the forgiveness of sin. John proclaimed his message in the desert. Just as both the Exodus and the return from exile involved a desert crossing, so the eschatological renewal proclaimed by John begins in the desert. Finally, as both of the earlier incidents were salvific, so will this new coming of the Lord be an event of salvation. However, it will not be limited to the people of Israel. As announced by Isaiah, this salvation will be universal.

    The readings for the Second Sunday of Advent revisits the theme of promise and move it in a slightly different direction. First, they situate God’s promise squarely within the context of world history. Then, they characterise the nature of God’s promise as one of wondrous transformation. Finally, they provide examples of how this transformation takes place within the relationships that constitute the fabric of life. Ours is not an otherworldly religion that calls us to renounce the realities of human life. On the contrary, the advent of God’s coming and the promise of fulfilment that accompanies it happen within world history. The first reading locates God’s action of restoration in the city of Jerusalem. The gospel passage situates the ministry of John, the son of Zachariah, within a particular period of world history. It points us to historical experience as the place and the time of restoration, of incarnation, of redemption. It shows us that God works within everyday life, in conventional places, during regular time. In fact, from a human point of view the extraordinary events of salvation appear to have taken place within what was ordinary. Our appreciation of the significance of history leads us to realise that Advent is not merely a time to remember something that happened two thousand years ago. Nor is it simply a time for anticipating some future event, whether that be the anniversary of Christ’s birth or the mysterious time of his Second Coming. The adventing of God, the promise we are expecting, and the transformation it offers happen within the affairs of human life, of our life, of the here and now. Ours is the acceptable time! Ours is the day of salvation!
    John proclaims repentance, the kind of transformation that results in a change of heart. The readings are filled with examples of reversals that characterise such transformation: the robe of mourning is replaced by the splendour of glory; tears are turned into rejoicing; those led away by enemies are brought back by God; valleys are filled, mountains are levelled, winding roads are made straight; even nature offers itself as shelter for the People of God. In a world that has been transformed those who are shamed and discarded are made glorious; those who suffer are comforted; the oppressed are freed; all life’s obstacles are removed; the way to God is made straight; the natural world enjoys peace and harmony. This is the promise made to us in our time. Advent is a time of yearning for such transformation. It is the time of preparing for its arrival. It is a time to open ourselves so that, as in the past, God can accomplish through ordinary human beings the necessary reversals that are part of this hoped-for transformation. It is the time of bringing the promises for the future, made in the past, to fruition in the present. The transformation, or repentance of heart, takes place within human life, within relationships of justice between people and with the earth, in right living, in genuine unselfish love. It produces the fruits of righteousness of which Paul speaks. The first reading suggests that the reversals are experienced by a people who grieve. The same transformation is particularly evident in our relationships with the people we offend or the people we discard, with the people of whom our own society takes advantage. Advent living requires that we situate ourselves in our own lives, that we do not try to escape our own history. It challenges us to see history as the very sacrament of God’s advent. We do this with the eyes of faith opening us to the transformative future embedded in the present.  Happy Sunday +John I. Okoye


(pictures  added by chukwubike)

FIRST SUNDAY OF ADVENT YEAR C 2018

MAY THE COMING OF OUR SAVIOR JESUS CHRIST, IGNITE IN YOU THE GENUINE LOVE FOR GOD, IN ORDER TO LIVE THE USUAL UNUSUALLY WELL FOR HIS SAKE, SO AS TO RECEIVE THE BLESSINGS PROMISED BY GOD.            +JOHN I. OKOYE

                                     DOCTRINE AND FAITH 
(Jer 33,14-16; I Thess 3,12-4,2 

Luke 21:25-28,34-36: Year C: 2018/19)

This Sunday, the first Sunday of the Liturgical Year ushers in, the season of Advent. The three readings in one way or the other touch on hope. The first reading, a prophetic oracle contains the word of the Lord that announces a future wherein the promise of God for the redemption of the entire chosen people will be fulfilled. The second feature of this promise is its Davidic character. A shoot, a sign of new life springing from previous life, will be raised up for the Davidic house. The promised shoot probably comes from the royal line who becomes the agent of the promised redemption. This will be accomplished because the shoot will practice justice and righteousness in the land, two characteristics associated with the anointed ruler (cf. Isaiah 9,6). The oracle next turns its attention to indicate future salvation, safety and security to Judah and Jerusalem.
The last line holds profound importance. Jerusalem, the city whose name means “foundation of peace,” is here given a new name, “the LORD our justice.” From this, one could conclude that the real foundation of the city’s peace is justice and that the basis of this justice is the quality of its commitment to the LORD. The message of this passage, then, includes an implied call for recommencement. The oracle itself sketches the character of the future covenantal relationship between God and the people. It begins with an announcement that God will deliver them to safety, and it ends with the people grounding their salvation in God’s righteousness.

The 2nd reading is Paul’s wishful prayer that the Thessalonians increase (grow to, or produce an abundance) and abound (enjoy an excess) in love. He is asking for their spiritual growth and maturity. He does not ask that love increase but that the believers’ capacity for growth be expanded so they can fill it with love. Furthermore, it is his wishful prayer that their love be both communal (for one another) and universal (for all). Such love breaks out of ethnocentric (evaluating other cultures according to preconceptions originating in the standards and customs of one's own culture) bounds and, like the love Paul himself possesses, resembles the inclusive love of God. This kind of universal love pervades the entire being of the one loving because it flows from the heart, which is believed to be the seat of understanding and will and the place where the hidden motives of life and conduct take shape. When such a heart has been strengthened and expanded, love can overflow abundantly. Paul desires this kind of living for his converts so that when they must appear in the light of God’s glory at the time of the coming of Christ, they will be found blameless in holiness. The urgent exhortation that follows (4,1-2) encourages the Thessalonians to conduct themselves (the Greek verb is peripateo, or walk) according to the ethical and moral standards of the Christian tradition. The instruction Paul handed down to them is rooted in the authority of the Lord Jesus. Paul is asking them to do nothing more than the teaching of Jesus requires of them. In the first part of this passage he expresses a wish that the Christians mature in their capacity to love. Here he urges them to advance along the paths of righteous living. He wishes and he exhorts so that these Christians will be blameless at the coming of the Lord Jesus.

 

In the gospel reading, Jesus talks about upheavals that will proceed the end of the world. The upheaval described here, whether it is meant as cosmic, national, or spiritual, will cause such anguish that people will die of fright. Despite this, Jesus tells his listeners to stand erect and raise their heads when all of these happen rather than cover in fear. For those who have been faithfully awaiting God’s revelation, this will not be a time of punishment. Rather, it will be the advent of the new age of fulfilment. In order to ensure that this will, indeed, be the case, Jesus further tells his listeners how they should prepare for that time (vv. 34-36). The fundamental exhortation is: Beware! Take Heed! Be Alert! Don’t be caught by surprise! Although there will be extraordinary signs announcing this upcoming event, the exact time of the revelation is unknown. That is why believers must avoid any kind of behaviour that might jeopardise their watchfulness, whether it be carousing (drinking alcohol and enjoying oneself with others in a noisy, lively way) and drunkenness or simply preoccupation with the anxieties of daily life.

The readings for this First Sunday contain a number of promises, all pointing to the same reality, namely, peace and fulfilment. Because, here, there is a promise of blessing, we can conclude that they were not yet a part of the people’s lives. The pledge of a descendant of David assured the people that justice would eventually be established in the land and the people would then be able to live there in peace and security. The promise of the coming of the Son of Man was one of redemption rather than destruction. Clearly these are promises filled with hope. The promises are made to needy people, people who are longing for peace and the fulfilment only God can give. Each of the readings depicts a dimension of suffering, suffering that has often been brought about by the people themselves. However, the promises are assurances that the end of their suffering was in sight. The promises actually tell us more about the God who makes them than about those to whom they are made. They reveal a loving and provident God, a merciful and forgiving God. This is a God who does not hold grudges but who gives second, third, even numberless chances. Furthermore, because it is God who promises, we can be sure the promises will be fulfilled. These are promises full of hope. 

In the readings for today the coming of the Lord is clearly envisioned as a time of expectation, not of fear and trembling. Although the earlier tradition about the Day of the Lord included the aspect of punishment of the wicked, the focus here is on redemption. This is true about all of the readings but especially the psalm response. In it we pray to be guided in the ways of God, who is our saviour. The time of expectation may be preceded by apocalyptic occurrences—signs in the heavens and dismay on earth—but here the cosmic shift is expected to bring fulfilment, not destruction. The suffering described in the gospel passage is the kind of distress that accompanies any major natural, social, or personal upheaval. At such times we may be shaken to our foundations; we are dismayed, and even frightened to death. Paul says the Lord will come with his holy ones; Luke says the Son of Man will come in glory and great power. This is the day when the love and providence, the mercy and forgiveness of God will be made manifest. As we enter into this season of expectation, we are also invited to stand before the Son of Man to receive the blessings promised by God.

What is expected of those who receive the promise? An Advent way of life exhorts us to wait in joyful hope for the coming of our Saviour Jesus Christ. However, it is not merely a life of passive anticipation. Rather, it is one of active discipline. Dependent on God, it is rooted in love and blameless in holiness. It is lived in the midst of a community within which God’s promises have already been revealed. The Advent way of life not only anticipates the Day of the Lord’s coming, but it incarnates that coming as well. As we live rooted in love and blameless in holiness, we make present in our lives that Lord who is to come. Thus, we are summoned to live in the tension between the already and the not yet. The Advent way of life is both simple and profound. It does not necessarily require unusual behaviour on our part, but it calls us to live the usual unusually well. It affects the everyday events of life; it directs the way we interact with people; informs the attitudes that colour our judgments and motivations. It is as ordinary as the birth of a child; it is as extraordinary as the revelation of God. Happy Advent Season! +John I. Okoye

(GRAPHICS BY CHUKWUBIKE OC)