May the encounter with Jesus in today's Eucharistic celebration bring us to be more intimate with him, make us to be truly repentant of our sins and help us to make amends for the injury we caused our neighbours in the past.
Happy Sunday!
DOCTRINE AND FAITH
(Wisdom 11,22-12,2; 2 Thessalonians 1,11-2,2; Luke 19,1-10; 31st Sunday Year C, 2019)
The Creator’s universal love and providence is celebrated in this most unusual first reading, Wisdom, 11, 2,2. Here, the Creator is depicted as one who, in love and mercy, is personally involved with every dimension of the natural world. The author of this passage highlights the immensity of God. The entire expanse of the cosmos is like nothing when compared to God. The author makes this daring statement; he says that God loves whatever He made. Just as the power of the Creator is matched by His love, so is this love manifested through mercy. The text says that God is merciful, precisely, because God is powerful. This too might sound like a curious statement, for in a world that glorified strength, mercy could appear to be a weak virtue. However, this passage dispels that false perception. Only one with power can move beyond the strict rules of retribution, and if divine power is boundless, then it is possible that divine mercy has no limits. Perhaps an even more daring statement is found in a later verse (12,1). There, the author claims that the imperishable (aphtartos) spirit of God is in all things. What could sound like pantheism (God is identified with creation) might be better understood as panentheism (God is in all things but also transcends them). The implications of such an incarnational concept are noteworthy. First, it provides a clue to the reason God so loves creation. Second, it throws light on the intrinsic value of the natural world, both human and non-human (there is no mention here of angels or other supernatural beings). This passage originated too early for us to entertain the possibility that it contains Trinitarian thinking. However, in the Jewish tradition the dynamic power of God, active in the lives of women and men, was often referred to as the spirit of the Lord (cf. Judges 6,34; 1 Sam 16,13; Isa 61,1; etc.). Only later would this idea develop in a new way. Finally, Pseudo-Solomon is not naive when it comes to human weakness. He knows that people sin, and he also knows there is suffering because of it. This in no way nullifies his claims about the mercy of God. Instead, that mercy explains the way God deals with sinners. They are rebuked more as a corrective than as a punishment, and this is done in order to bring them to greater insight, deeper commitment and trust in God.
In this short reading, 2 Thessalonians 1,11-2,2 Paul addresses two important issues: the fruition of the Christians' calling by God, and the correct teaching about the final coming of Christ. He addresses the Christians with familial titles, indicating both his relationship with them as collectively constituting children of God and members of the Church, and his personal commitment to them. In a very moving manner this minister of the gospel tells his people that he prays for them, and does so constantly. He is not merely intent on their accepting his teaching but also committed to their spiritual well-being. Though he has been the minister of the word, it is God who has called them. It is Paul's prayer that they be worthy of that calling, and he reminds them of this as an incentive for righteous living. However, he does not fail to insist it is God and not their own good works that makes them worthy of their call. Hidden in this assertion is the heart of Paul's teaching. That is, we are obliged to live ethical lives, but it is the prior grace of God and not our subsequent ethical behaviour that saves us. For Paul faith is the acceptance of the call of God and the openness to the message of the gospel. God calls; Paul preaches; and God brings to fulfilment the fruits of the preaching. The goal of Christian maturity is the glorification of the name of Jesus. In Greek, to glorify someone means to enhance that person's reputation. This might sound strange to us today unless we remember that Christian living is not based on performance of good works but on faith in Jesus. It is commitment to him that prompts Christians to live ethical lives. It is also this commitment that overflows into unselfish love of others. It equally gives his followers the courage they need to endure in the face of difficulty, and also motivates their every action. Therefore, whatever they do gives witness to their faith, a faith that claims they have died with him and risen through his power to a new life. In this way Christians do, indeed, glorify the name of Jesus. They in turn are glorified in him, for it is only through his grace that their transformation has been accomplished. It is all divine favour and It is because of this transformation that they have been called by God. There seem to have been some difficulties in the Thessalonians' understanding of the coming of the Lord, so Paul sets out to correct them. He first assures them that when Christ comes they will all be gathered together with him (cf. 1 Thess 4,14-17). He also taught that in faith and through baptism Christians have died with Christ and risen with him and now live resurrected lives. This means that the day of fulfilment has already dawned. However, he also taught that fulfilment has not been brought to its ultimate completion. Paul teaches an already-but-not-yet eschatology. This is the essence of his teaching, and he insists the Thessalonians should accept nothing more and nothing less. Though the eschatological day of the Lord is imminent, it is not yet present. Believers must continue to live their lives in patient anticipation of his coming, realising they do so in the presence of his already having come.
The story of Zacchaeus, Luke 19,1-10, demonstrates once again Jesus’ mission to seek and save what is lost. It also reveals the animosity the Jews, of his day, had toward those who were in any way in collusion with the occupying Romans, as were the tax collectors. Not only did Zacchaeus belong to the hated class of tax collectors, he was chief among them. Despite his obvious disrepute, Zacchaeus is described as possessing several very honourable qualities. His interest in seeing Jesus overrode any shame he may have experienced in having to climb the tree. He responded immediately to Jesus’ instruction and extended the fullness of customary hospitality to Jesus. The sincerity of his transformation is seen in the extent of his restitution. The law prescribed the return of the money extorted along with twenty percent of that amount (Lev 6,5). Zacchaeus is extravagant in his compensation, repaying fourfold whatever he might owe, and he does this in addition to giving half his possessions to the poor. Such prodigality is his response to having been called by the Lord and honoured with his presence.The narrative draws bold lines of contrast between Jesus' attitude toward this man and that of the people who witnessed the encounter. Jesus first singled him out from the crowd and then graciously accepted his hospitality. The others, despising Zacchaeus, murmured against Jesus and condemned him for eating, with sinners. Jesus' intent in Zacchaeus' regard can be seen in the words he uses. I must! (v. 5). There is something obligatory here and there is also urgency in the word today (vv. 5,9). Jesus must come to Zacchaeus today so that today salvation will come to his house. The urgency of the moment demanded that religious and social customs be set aside. Zacchaeus may well have been a sinner. His decision for restitution implies that he knew he was. So does Jesus' response to those who criticised him for socialising with a sinner. He never challenged their criticism. Instead he insisted that only those who are lost can be found; only those who are perishing can be saved. Those who revere themselves as righteous seldom understand this and as a result miss opportunities for their own salvation.The perspective of today’s readings is a concentration on the action of God. Today God holds out the splendour of the universe, the celebration of community, and the blessings of salvation to us. The psalm expresses our gratitude in praise and thanksgiving. The splendour of the universe can be seen is the interconnectedness of all the elements of which it consists. Nothing is too small to make a difference; everything is dependent on everything else. Nothing is unimportant or loathsome; everything is worthy of God's care and mercy. Somehow the spirit of the Creator is manifested through each and every aspect of this universe. And we are part of it all. We are dependent upon the forces of life within this awe-inspiring world, and it is dependent upon us to carry life and consciousness and creativity forward into each new generation and further it into new manifestations. It is this world that supplies us with the nourishment we need for creativity. Its sounds, colours, tastes and textures feed our imaginations. Our works of art are re-creations of the artistic work of God.
As we learn the laws that govern the natural world, we are able to duplicate them in our own industry. Part of the tragedy of ecological devastation is the disintegration of the very elements that feed our creative spirits. In the gospel story there is manifestation of intimacy of hospitality. Offering hospitality is a profound social act. We reveal ourselves when we invite others into our homes. There our tastes and choices are on display. When we offer hospitality, we invite another into our world and lives. We shift our attention from our own cares and concerns to the needs and comfort of the other. By the act of hospitality we transform strangers into intimate friends. Jesus not only accepts the hospitality of Zacchaeus, he boldly invites himself to the man's home. In a sense, he becomes the host, inviting Zacchaeus into his life, into the intimacy of his friendship. By this act he displays the unrestricted nature of his love. He establishes a bond of love with a man of questionable character, and he, thereby, transforms him into a man who repents and radically, reforms his life. Although, the home belongs to Zacchaeus, the real home into which Jesus invites him is the reign of God, and there Jesus is the host. The hospitality Jesus offers dissolves all constraints. Relationships disregard the biased measures of propriety, forging bonds of reconciliation and issuing everyone an invitation to intimacy. The hospitality Jesus offers re-creates the world from one of insider versus outsider to one of universal inclusivity. Sinners become friends; the lost are found; all are restored to their rightful place as children not merely of Abraham but of God. The creativity of the Creator is matched by the compassion of the re-Creator. In the second reading, God’s compassion is manifested in the fact that He promises us a future. In that future all the blessings of salvation will be brought to fulfilment. Like Zacchaeus, we have been called and invited to open ourselves to the Lord who is coming so he can extend the riches of his own hospitality to us. We have a future; our past will not hold us back. We have a future; divisions will be dissolved. We have a future; this is reason to cry out in praise and thanksgiving: I will praise your name forever; let all your works give you thanks. Let us, therefore, in today’s Eucharistic celebration, ask for the graces not only to persevere but also to enhance God’s works in creation, respond positively to Christ’s offer of hospitality and be open to the full and definitive manifestation of God’s salvation in our lives in the future. Happy Sunday! +John I. Okoye
In this short reading, 2 Thessalonians 1,11-2,2 Paul addresses two important issues: the fruition of the Christians' calling by God, and the correct teaching about the final coming of Christ. He addresses the Christians with familial titles, indicating both his relationship with them as collectively constituting children of God and members of the Church, and his personal commitment to them. In a very moving manner this minister of the gospel tells his people that he prays for them, and does so constantly. He is not merely intent on their accepting his teaching but also committed to their spiritual well-being. Though he has been the minister of the word, it is God who has called them. It is Paul's prayer that they be worthy of that calling, and he reminds them of this as an incentive for righteous living. However, he does not fail to insist it is God and not their own good works that makes them worthy of their call. Hidden in this assertion is the heart of Paul's teaching. That is, we are obliged to live ethical lives, but it is the prior grace of God and not our subsequent ethical behaviour that saves us. For Paul faith is the acceptance of the call of God and the openness to the message of the gospel. God calls; Paul preaches; and God brings to fulfilment the fruits of the preaching. The goal of Christian maturity is the glorification of the name of Jesus. In Greek, to glorify someone means to enhance that person's reputation. This might sound strange to us today unless we remember that Christian living is not based on performance of good works but on faith in Jesus. It is commitment to him that prompts Christians to live ethical lives. It is also this commitment that overflows into unselfish love of others. It equally gives his followers the courage they need to endure in the face of difficulty, and also motivates their every action. Therefore, whatever they do gives witness to their faith, a faith that claims they have died with him and risen through his power to a new life. In this way Christians do, indeed, glorify the name of Jesus. They in turn are glorified in him, for it is only through his grace that their transformation has been accomplished. It is all divine favour and It is because of this transformation that they have been called by God. There seem to have been some difficulties in the Thessalonians' understanding of the coming of the Lord, so Paul sets out to correct them. He first assures them that when Christ comes they will all be gathered together with him (cf. 1 Thess 4,14-17). He also taught that in faith and through baptism Christians have died with Christ and risen with him and now live resurrected lives. This means that the day of fulfilment has already dawned. However, he also taught that fulfilment has not been brought to its ultimate completion. Paul teaches an already-but-not-yet eschatology. This is the essence of his teaching, and he insists the Thessalonians should accept nothing more and nothing less. Though the eschatological day of the Lord is imminent, it is not yet present. Believers must continue to live their lives in patient anticipation of his coming, realising they do so in the presence of his already having come.
The story of Zacchaeus, Luke 19,1-10, demonstrates once again Jesus’ mission to seek and save what is lost. It also reveals the animosity the Jews, of his day, had toward those who were in any way in collusion with the occupying Romans, as were the tax collectors. Not only did Zacchaeus belong to the hated class of tax collectors, he was chief among them. Despite his obvious disrepute, Zacchaeus is described as possessing several very honourable qualities. His interest in seeing Jesus overrode any shame he may have experienced in having to climb the tree. He responded immediately to Jesus’ instruction and extended the fullness of customary hospitality to Jesus. The sincerity of his transformation is seen in the extent of his restitution. The law prescribed the return of the money extorted along with twenty percent of that amount (Lev 6,5). Zacchaeus is extravagant in his compensation, repaying fourfold whatever he might owe, and he does this in addition to giving half his possessions to the poor. Such prodigality is his response to having been called by the Lord and honoured with his presence.The narrative draws bold lines of contrast between Jesus' attitude toward this man and that of the people who witnessed the encounter. Jesus first singled him out from the crowd and then graciously accepted his hospitality. The others, despising Zacchaeus, murmured against Jesus and condemned him for eating, with sinners. Jesus' intent in Zacchaeus' regard can be seen in the words he uses. I must! (v. 5). There is something obligatory here and there is also urgency in the word today (vv. 5,9). Jesus must come to Zacchaeus today so that today salvation will come to his house. The urgency of the moment demanded that religious and social customs be set aside. Zacchaeus may well have been a sinner. His decision for restitution implies that he knew he was. So does Jesus' response to those who criticised him for socialising with a sinner. He never challenged their criticism. Instead he insisted that only those who are lost can be found; only those who are perishing can be saved. Those who revere themselves as righteous seldom understand this and as a result miss opportunities for their own salvation.The perspective of today’s readings is a concentration on the action of God. Today God holds out the splendour of the universe, the celebration of community, and the blessings of salvation to us. The psalm expresses our gratitude in praise and thanksgiving. The splendour of the universe can be seen is the interconnectedness of all the elements of which it consists. Nothing is too small to make a difference; everything is dependent on everything else. Nothing is unimportant or loathsome; everything is worthy of God's care and mercy. Somehow the spirit of the Creator is manifested through each and every aspect of this universe. And we are part of it all. We are dependent upon the forces of life within this awe-inspiring world, and it is dependent upon us to carry life and consciousness and creativity forward into each new generation and further it into new manifestations. It is this world that supplies us with the nourishment we need for creativity. Its sounds, colours, tastes and textures feed our imaginations. Our works of art are re-creations of the artistic work of God.
As we learn the laws that govern the natural world, we are able to duplicate them in our own industry. Part of the tragedy of ecological devastation is the disintegration of the very elements that feed our creative spirits. In the gospel story there is manifestation of intimacy of hospitality. Offering hospitality is a profound social act. We reveal ourselves when we invite others into our homes. There our tastes and choices are on display. When we offer hospitality, we invite another into our world and lives. We shift our attention from our own cares and concerns to the needs and comfort of the other. By the act of hospitality we transform strangers into intimate friends. Jesus not only accepts the hospitality of Zacchaeus, he boldly invites himself to the man's home. In a sense, he becomes the host, inviting Zacchaeus into his life, into the intimacy of his friendship. By this act he displays the unrestricted nature of his love. He establishes a bond of love with a man of questionable character, and he, thereby, transforms him into a man who repents and radically, reforms his life. Although, the home belongs to Zacchaeus, the real home into which Jesus invites him is the reign of God, and there Jesus is the host. The hospitality Jesus offers dissolves all constraints. Relationships disregard the biased measures of propriety, forging bonds of reconciliation and issuing everyone an invitation to intimacy. The hospitality Jesus offers re-creates the world from one of insider versus outsider to one of universal inclusivity. Sinners become friends; the lost are found; all are restored to their rightful place as children not merely of Abraham but of God. The creativity of the Creator is matched by the compassion of the re-Creator. In the second reading, God’s compassion is manifested in the fact that He promises us a future. In that future all the blessings of salvation will be brought to fulfilment. Like Zacchaeus, we have been called and invited to open ourselves to the Lord who is coming so he can extend the riches of his own hospitality to us. We have a future; our past will not hold us back. We have a future; divisions will be dissolved. We have a future; this is reason to cry out in praise and thanksgiving: I will praise your name forever; let all your works give you thanks. Let us, therefore, in today’s Eucharistic celebration, ask for the graces not only to persevere but also to enhance God’s works in creation, respond positively to Christ’s offer of hospitality and be open to the full and definitive manifestation of God’s salvation in our lives in the future. Happy Sunday! +John I. Okoye
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