First Sunday of Advent, Year C, 28th of November 2021

 May we in this Eucharistic celebration pray the good Lord to give us the grace to always be ready to welcome His coming in our daily lives.

Happy Sunday!

 DOCTRINE AND FAITH 

Jeremia 33, 14-16;Thessalonica 3, 12-4, 2; Luke 21, 25-28.34-36)

 First Sunday of Advent, Year C, 28th of November 2021)

 Advent begins today, the time of preparation for the coming of the Lord. It is a time for Christmas preparation, and also a time for preparation for the last coming of the Lord. In fact, the readings of this Sunday speak more of the second coming of the Lord than of the first.

In the first reading you can see an announcement of the Lord’s coming at Christmas. In fact, in an oracle of the prophet Jeremiah it is communicated that God will fulfill the promises of good that he made to the house of Israel and the house of Judah, and that he will make a sprout of justice sprout from David. The term to sprout suggests the preparation of a birth: the birth of the Messiah, who comes to save. But he also comes to put justice everywhere, because without justice there is no salvation. Therefore, this Messiah will exercise judgment and righteousness on earth. And in those days Judah will be saved and Jerusalem will live in peace. Jerusalem will be transformed; it will be called Lord-our-justice. We have a wonderful prospect here, God’s gift of justice. God’s kingdom is nearby.

 The other readings deal with the second coming of the Lord. Speaking to the Thessalonians, Paul invites us to prepare ourselves for our Lord Jesus coming with all his saints; and in the Gospel Jesus makes predictions about the end times and gives advice on how to prepare for them. Even if the last day is not about to come immediately, we must always be prepared every day for the coming of Christ into our lives, and especially at the time of our death.

 In the Gospel Jesus announces terrible signs, a time of anguish: “There will be signs in the sun, in the moon and in the stars […] and men will die for fear and for the expectation of what will happen on earth. That is, there will be a time of tremendous upheaval: The powers of the heavens will be upset. In these circumstances, Jesus asks us not to be frightened, but be confident and full of hope. He says, when these things begin to happen, lift up your head, for your deliverance is near. It is, therefore a question of events that accompany liberation. We are not made to always live attached to the goods of the earth: we must be freed, to live in the freedom of love, and generous life. We Christians have every reason to be optimistic, even if things are bad. We know that in all circumstances Christ intervenes, in a mysterious but an effective way, for our salvation and liberation. Jesus then adds some important warnings: Be very careful that your hearts do not become heavy in dissipations, drunkenness and worries of life and that day does not fall upon you suddenly. It is necessary to be vigilant in order to be prepared.

 In today’s world there are many occasions for distractions, as well as excesses. There is the uncontrolled quest for materialism. There is also the pursuit of power, especially, political power where people think they can do whatever they want. The distraction of corruption stares one in the face in our society. There are other evils, which come from other excesses: for example, alcoholism, an evil that spreads throughout the world: the pursuit of sexual pleasure, which causes disorder in many lives and families. So, we have to be careful, avoid following wrong paths, which lead to perdition. We are loved by the Lord. For this we must respond to his love with gratitude and faithfulness. We must not have any reason for mistrust, or anxiety; on the contrary, we are certain of being able to escape every evil that could happen to us, because, united with Christ, we have the strength to overcome all the difficulties.

In the second reading, Paul presents us with a very positive perspective, based on God’s grace: the perspective of growth in love, of abounding in love.

 He addresses this wish to the Thessalonians, who have recently become Christians: May the Lord make you grow and abound in love for one another and for all, as is our love for you. This is the fundamental orientation of our life, to which we must always return. God’s commandment and the commandment of mutual love (Love one another as I have loved you), and grace impels us to grow in love, and abound in it. We must have the ambition to make love overflow. When we encounter difficulties, instead of retreating, we must go on and find ways to overcome them. We must also overcome hostilities by means of generous love, based on the grace of God. Love is above all mutual between children of God who became such in baptism and live from the Eucharist, which brings divine life into them. But, as Paul tells us, love must be directed to everyone, even to non-Christians, non-believers, and even to those who harm us. We must try to contribute to the salvation of all.

The time of Advent is a time of growth in universal and missionary love. Therefore, at this time it is good to pray for missions, because Christ must be born in mission countries, to fill the hearts of those who do not yet know him. So many people need Christ and they don’t know him yet. We must pray for them, and in so doing we thus manifest, our universal love. Love is universal. In fact, it comes from God, who has universal love. To imitate the universal love of God we will have to make our hearts steadfast and attuned to imitate the holiness of God and aim at his universal love. This is a very high ideal. We cannot be satisfied with a level of mediocre spiritual life, but we must try to reach perfection in holiness, which is a holiness of love. This means that our love is to be inspired and guided by God himself, in the way that pleases him, that is, in the way of selfless, generous, pure love. Then we will not have to be afraid, but will be calm in the moment of the coming of our Lord Jesus Christ. Paul continues, asking the Thessalonians to progress on this stays away: We pray and beg in the Lord Jesus: you have partaken from us how to behave in a way that pleases God, and so on you already behave. Paul is not unaware that the Thessalonians are fervent Christians, behaving well, according to the instructions given to them by the apostles, but he says: Be sure to always act like this; distinguish yourself even more. There is always a movement towards being better. Moreover, Paul uses here, in Greek, the verb to abound: it is necessary to abound, to do better and better, with the grace of God.

We begin Advent with these very dynamic perspectives. The Lord comes, he comes to save; and will also come one day come with judgement, and we must always be ready, to get salvation from him rather than condemnation. We must be careful to truly live the Christian life, avoiding living a materialistic, consumerist life in which hearts are burdened in dissipation, and drunkenness. Instead, we must live, generously, in the love of the king, docile to the grace of God, which prompts us to abandon ourselves in mutual love (in the family, in the parish etc.) and in the love of the universal king. This will be possible, if we are united to Jesus heart, which is filled with universal love. Thus, we prepare very well for Christmas, which will bring us all great joy. +John I. Okoye.

(graphics  by Charles O Chukwubike)

Solemnity of Christ, the King, 21st November, 2021)

 Through this Eucharistic celebration, we pray that the whole world may recognize and imitate the humility of Christ the Universal king, who did not seek political power but a kingdom of love and peace.

Happy Sunday!

DOCTRINE AND FAITH

(Daniel 7,13-14; Revelation 1,5-8; John 18, 33-37: Solemnity of Christ, the King, 21st November, 2021)

On this last Sunday of the liturgical year the Church invites us to celebrate Christ the King of the universe. The conclusion of the story will be the definitive and eternal reign of Christ. He was at the beginning with the Father when the world was created, and He will also be at the end to judge all men.

Today's three readings speak to us of this kingdom. The first is Daniel’s prophecy, who in a night vision contemplates one similar to a son of man, who receives all power from God. The second is an acclamation of the Apocalypse, which recognizes Christ as the King who communicates his royal power. The Gospel is a passage from the passion according to St. John in which Jesus, with an impressive dignity, declares that he is a king, but not a political king.

In the Gospel episode, Jesus finds himself in a humiliating situation - that of being accused - before the Roman power. He was arrested, tied up, insulted, accused, and now his enemies hope to obtain the condemnation of the cross. They presented him to Pilate as one who aspires for political power, as the self-styled king of the Jews. The Roman procurator carries out his investigation and asks Jesus: Are you the king of the Jews? Jesus does not answer immediately, but first of all asks Pilate a question: Are you saying this on your own, or did others tell you about me? Pilate replies: Am I a Jew? Your people and the high priests have handed you over to me; what have you done? Pilate did not fale initiative of Jesus' trial, but the leaders of the Jews did, who handed Jesus over to him as a dangerous man, an enemy of Roman power. This is a very strange, scandalous situation, but one that is often repeated in human history. Very generous people, who are committed to the good of others, are often criticized and accused; they also try to condemn them, to prevent their action, which disturbs the powerful, the rich and those who want to keep their privileges. Jesus then answers Pilate's question, stating that his kingdom is not a political kingdom: My kingdom is not of this world; if my kingdom were of this world, my servants would have fought so that I would not have been handed over to the Jews; but my kingdom is not from here. It is clear that Jesus has no political ambition. After the multiplication of the loaves, the people, enthused by the miracle, wanted to take him to make him king, to overthrow the Roman power in Palestine and thus establish a new political kingdom, which would be considered as the kingdom of God. But Jesus knew that the kingdom of God is of a, completely, different kind, it cannot be based on weapons and violence. So, he retired to the mountain to pray, disappointing the crowd. Now, before Pilate, he points out that in Gethsemane his disciples did not fight to prevent him from being arrested: If my kingdom were of this world, my servants would have fought so that I was not handed over to the Jews. In the account of the passion, we see that the disciples also had political ideas and were thinking of Jesus’ kingdom on earth established by fight with weapons. In Gethsemane, Peter had drawn his sword and started the fight, but Jesus had to stop him. Jesus did not want to be defended with arms, but wanted to do the Father's will and establish the Father's kingdom, not by means of arms, but by means of the greatest generosity, the gift of his own life. The kingdom of God is a completely different kingdom from the earthly, political one. Surprised by what Jesus says, Pilate draws the conclusion: So you are a king? A king of another type, but in any case, guilty, Jesus replies in the affirmative: You say it: I am a king. Political power is not the only kind of power: there is a much more valid power, which is not obtained by human means. Jesus came to receive this power by bearing witness to the truth. He says to Pilate: For this I was born and for this I came into the world: to bear witness to the truth. Obviously, here he is referring to divine truth; he does not intend to speak of some scientific truth, but of a deeper truth, that of God: a truth that, in reality, is the revelation of love. The truth proclaimed by the New Testament is that God is love (cf.] John 4, 8.16) and wants to establish a kingdom of love in the world.  Certainly, God wants to establish a kingdom of justice and holiness in the world, but first of all a kingdom of love. Whoever is open to love listens to Jesus’ testimony and welcomes it, and thus enters the kingdom of God. In this humiliating situation before Pilate Jesus manifests his glory: the glory of loving to the extreme, giving his life for the people he loves. This is the revelation of Jesus’ kingdom, this kingdom of truth and love is an ever-extending kingdom which will ultimately constitute one kingdom. Kingdoms founded on the power of arms are fragile: after a certain time, more or less long, they are overthrown, and their places are taken by force by other political powers, as we can see even today. But Jesus, power cannot be overthrown by the force of arms, because it is a profound power, which has its roots in the hearts of people and which places those who welcome him in a wonderful condition of peace and fullness.

In the first reading, the prophet Daniel foretells the power of one like a son of man: Behold, appearing in the clouds of heaven, one like a son of man; he came to the old man and was presented to him, who gave him power, glory and kingdom; all peoples, nations and languages served him; his power is an eternal power, which never sets, and his kingdom is such that it will never be destroyed. The prophet's words could easily be misunderstood, for he used the terms of the current language without bothering to distinguish between power based on truth and divine love and power based on force of arms and human ambition. However, they make it clear that Jesus’ power is a power that never sets, an eternal power that will never be destroyed, precisely, because it has the only valid foundation, that of truth and love.

In the second reading the author of the Apocalypse affirms that we too participate in the power of Christ. In the acclamation addressed to him who loves us and freed us from our sins with his blood, he declares that he has made us a kingdom of priests for his God and Father. It is a kingdom of priests, a kingdom founded on relationship with God, and not a political kingdom. With his sacrifice, Jesus obtained for us a deep relationship with God, a filial relationship, a relationship of mutual love, and this gave us real power over the world. If we are truly disciples of Jesus, our existence leaves a trace in the world and we become the light of the world, because gradually we introduce more justice, love and peace.

The author of the Apocalypse then announces the second coming of Jesus, to judge men and establish the kingdom of God forever: "Here he comes in the clouds and everyone will see him". This image corresponds to Daniel’s vision, who spoke of one like a son of man coming in the clouds of heaven. Even those who pierced him and all the nations of the earth will beat their breasts for him. Jesus gives us the grace of conversion, which is the precondition for the establishment of his kingdom. At the end he proclaims: I am the Alpha and the Omega, He who is, who was and who is to come, the Almighty! Jesus, the Son of God, of the same substance as the Father, is he who is, who was and who comes to establish his kingdom of truth and life, holiness and grace, justice, love and peace. +John I. Okoye.

Graphich by Charles O Chukwubike 

33rd Sunday of the Year B, 14th November, 2021

 
May we in this Eucharistic celebration pray the good Lord to give us the grace to always be vigilant, so that when Christ comes He will see us ever ready by our way of living.

Happy Sunday!

DOCTRINE AND FAITH
(Daniel 12,1-3; Hebrew 10, 11-14.18; Mark 13,24-32; 33rd Sunday of the Year B, 14th November, 2021)

As we are approaching the end of the liturgical year, the Church makes us read texts that are related to the destruction of Jerusalem and the end of the world.

In the Gospel, Jesus' discourse begins with the question of a disciple who is overwhelmed in his admiration of the   facade of the magnificent construction of the temple in Jerusalem. King Herod the Great had it rebuilt. It was truly an impressive construction. Jesus answers this question with a terrible prophecy: Do you see these great constructions? There will not remain here stone upon stone, all will be destroyed. The disciples then ask for clarification, and Jesus gives a long speech in which the end of Jerusalem also becomes the anticipated figure of the end of the world. However, in this discourse it is not possible to distinguish between what concerns the end of Jerusalem and the end of the world. Jesus warns his disciples against inattentiveness, saying that one must always be attentive and vigilant. It matters a little whether the end of the world is near or far: we must always be ready for the coming of the Lord.

The prophets had announced catastrophic events. In the first reading, taken from the book of the prophet Daniel, it speaks of a time of anguish, such as has never been since the rise of the nations up to that time. But the message of the prophet is positive for those who are faithful to the Lord: In that time your people will be saved, those whose names are written in the book [= the book in which God writes the name of the elect]. Daniel also foresees the resurrection: Many of those who sleep in the dust of the earth will awaken: one to eternal life, others to eternal shame and infamy. These impressive events announced must make us think of the final judgment, in which we will be evaluated according to our works, and, therefore, be admitted to the eternal life, or damned. But we must always have confidence, and take advantage of these predictions to be more committed in our Christian life in union with Christ and in charity towards our brothers.

Similarly, in the Gospel passage Jesus announces catastrophes: In those days, after that tribulation, the sun will darken, and the moon will no longer shine, and the stars will begin to fall from heaven, and the powers that are in the heavens will be upset. They are images that Jesus takes from the prophets to describe the final events. Then the Son of man will appear, that is, Christ, who will send angels to gather his chosen ones. So, these people can remain quiet, but on condition that they are vigilant. Then Jesus says: As for that day or hour, no one knows them, not even the angels in heaven, and not even the Son, but only the Father. We are uncertain, and Jesus himself confesses that he is unable to specify the day and time of these final events (the end of Jerusalem or the end of the world). This condition of uncertainty must make us to be always vigilant. It is a favorable condition, because it forces us to commit ourselves. If we knew the day and hour of our end, we could not be committed, knowing for a time that we were not in danger. Instead, not knowing this certainty, we must always be vigilant.

Jesus' discourse aims to make us live fully. On the one hand, it frees us from fear, because Jesus assures us of his help and intervention. If we are united with him, nothing can harm us in a definitive way; on the other hand, it pushes us to a life of serious and confident commitment.

The second reading tells us about Jesus' sacrifice and its consequences for us. In fact, our current situation is positive and complete due to Jesus’ sacrifice, which is presented once again for us in the Eucharist. Jesus offered to the Father a fully effective sacrifice. The Letter to the Hebrews reminds us that in the ancient cult ineffective sacrifices were offered, sacrifices that were not able, in any way, to eliminate sins. But, Christ offered a single sacrifice for sins once and for all, and then sat down on the right hand of God, because his sacrifice is sufficient for all our needs, and perfectly effective. We read in the Letter to the Hebrews: With a single oblation he has made perfect forever those who are sanctified. In baptism, Jesus’ sacrifice communicates to us the perfection necessary to be in relationship with God. Then, in the Christian life we must continue to welcome sanctification, which is communicated to us by Jesus’ sacraments, the fruit of his only offering. Thanks to this sanctification, we find ourselves in a serene and trusting relationship with God, even in the midst of all possible upheavals. Whoever is united with God must not fear anything, because God is always with him to help and make him draw good even from evil. Let us therefore, prepare for the end of the liturgical year with these sentiments of trust and vigilance. Trust, because the Lord has given us everything necessary to live fully and reach the eternal life of union with him in love. Vigilance, because we know that we are fragile, and weak people, who find themselves in the midst of many dangers. Evil is rampant in the world, but we must not allow it to contaminate us. Therefore, we must always have recourse to the source of grace, to be able to overcome all dangers, not only without being harmed, but also gaining spiritual profits.

We live with trust and vigilance, always intent on progressing in love. This is our fundamental vocation, which is given to us by Jesus' offering, which also makes us capable of carrying it out. +John I. Okoye.

(graphics  by Charles  O.Chukwubike)