6th Sunday of Year B, 14th February, 2021

May God in today's Eucharistic celebration, purify us from the leprosy of sin so that we may be fully united with him.

Happy Sunday!

 

DOCTRINE AND FAITH
(Lev 13, 1-2.45-46; 1 Cor. 10,31-11,1; Mark 1,40-45; 6th Sunday of Year B, 14th February, 2021)

This Sunday's Gospel tells us about the purification of a leper. It is prepared from the first reading, which speaks of lepers according to the Old Testament. The second reading has only an indirect relationship with the Gospel, in that it invites us to do everything for the glory of God, just as Jesus did everything, and performed this purification, for the glory of God.

We must first note an inaccuracy in many English versions of the Bible in using the word cure or heal to represent the Greek word katharisai in the Gospel passage of today. The translations present the term healing three times: the leper begs Jesus, saying: If you want, you can heal me; Jesus replies: I want it, get well; Immediately the leprosy disappeared and he recovered. In reality, the original text does not speak of healing, but of purification. Leprosy was considered an impurity, rather than a disease, which made it even more serious. In this episode the leper begs Jesus to purify him, and Jesus purifies him.

The first reading shows us how leprosy was considered in the Old Testament. The book of Leviticus dedicates two long chapters to it (cf., Lev 13-14). The first concerns the diagnosis of this disease. It is the priest who must make the diagnosis, precisely, because leprosy is considered an impurity, which results in the separation of the leper from the community. The leper is isolated, because contact with him propagates the impurity, thus making other people unable to participate in the cult. This segregation constitutes a very painful fact for lepers. In Leviticus, priests receive, very precise, instructions to check if there is sore, tumour or pustule (a small pimple or blister on the skin containing pus) that are signs of leprosy. If they are, the leper is removed from the community. Leviticus says: The leper affected by leprosy will wear torn garments and his head uncovered, he will cover his beard and will go shouting: Unclean! Unclean! He will be unclean as long as he has the wound/sore; and as unclean, he stays alone, and dwells outside the camp. The condition of the leper is truly painful, because he is struck by God and separated from all humans. This fact is more painful for him than the disease itself. In fact, a physical illness arouses people’s passion, who come to console and help him the sick. Usually, illness is not an occasion for segregation. On the other hand, leprosy is, because it is considered an impurity from the religious point of view. For this reason, the leper of the Gospel does not ask Jesus for healing, but for purification. Jesus grants it to him, and then says to him: Go, present yourself to the priest, and offer for your purification what Moses has ordered, as a testimony for them. In the book of Leviticus, the chapter dedicated to the diagnosis of the various possible cases of leprosy or a similar disease is followed by the chapter concerning the case of purification. When leper was cured - or better, purified -they must present themselves to the priest, who has the task of verifying that the leprosy has really disappeared. In this circumstance the leper must offer sacrifices, called sacrifices for the purification of leprosy.

In the Gospel, Jesus feels compassion for the leper as the leper approached him. We can easily understand this, because the condition of the leper is a painful condition, which arouses pity. Jesus’ heart is full of compassion towards this leper. What does Jesus do then? He stretches out his hands, touches him and tells him: I want it, be purified! The most striking thing is that Jesus touches the leper, because this is absolutely forbidden by law. Touching a leper means being infected from the religious point of view, that is, becoming impure.

Jesus touches the leper, and in this case the influence does not go from the leper to him to communicate the infection to him, but from him to communicate the purification. Jesus’ purity proves to be contagious in a very positive way: contact with him purifies the leper. Instead of being infected by the impurity of the leper, he communicates his purity to him. May we then admire both the compassion and the audacity of Jesus, who is not concerned with contagion, but concerned with communicating purity and health.

In the Church leprosy is, traditionally, presented as an image of sin. Today it is no longer thought that it can be a cause of impurity, no disease is a consequence of impurity. Illness is only a physical fact, which is not linked to a person's religious situation. In fact, in this case, a person can be even more united with God, because illness brings precious graces with it. But it is also true that sin is a true leprosy: it is what makes us unclean before God. Therefore, we need to be cleansed. Then we too can and must address the invocation addressed to the Lord by the drunkard: If you will, you can purify me. And in the sacrament of reconciliation, the Lord tells us: I want it, be purified! Thus, the leprosy of sin disappears, and we are fully readmitted into the Christian community, we return to participate in the relationship with God, in communion with the Holy Spirit and in the love of the Lord. In this Gospel passage, we can also see how Jesus does not seek to advertise himself, but intends to act with great discretion. He doesn't do miracles to be loved; on the contrary, he wants us not to talk about it; therefore, he says to the cured leper: Be careful not to tell anyone anything, but go, introduce yourself to the priest, to fulfil the law, as every good Jew does. However, the leper is so happy with his purification that he cannot help but divulge the fact. This made it impossible for Jesus to enter the city publicly, he then secluded himself in a deserted place.

In the second reading, Paul invites us to imitate Christ. He tells this to us in an indirect form, as he affirms: Be my imitators as I am imitator of Christ. We are called to imitate Christ. Therefore, we must always be full of compassion towards all those who suffer, and also towards sinners, who are separated from the Christian community on account of their fault and no longer have a positive relationship with God and the community. We must be imitators of Christ, in order to maintain communion and positive relationship with God and with our brothers and sisters. We are called to imitate Christ. Therefore, we must do everything for the glory of God, as Jesus did. On the other hand, we must strive to please everyone in everything, without seeking personal profit, but that of many, as Paul did. We are always in the evangelical perspective of the twofold dimension of love: love for God - doing everything for the glory of God - and love for others, in union with God. In the episode of the purification of the leper, Jesus gives us the example, and we, with his grace, can and must imitate him. Thus, his kingdom will be able to extend, and all people will be able to become more like brothers and sisters, full of peace and joy. +John I. Okoye

(graphics by Charles O  Chukwubike)

18th Sunday of the. Year, 2nd August, 2020

 May God, in this Sunday's Eucharistic celebration, grant us the grace to be aware of the responsibility and priviledge of providing the needs of our neighbours.

Happy Sunday! 

DOCTRINE AND FAITH

(Isaiah 55,1-3; Romans 8,35.37-39; Matt 14,13-21: 18th Sunday of the. Year, 2nd August, 2020)

This Sunday, the Gospel presents us with the miracle of the multiplication of the loaves. We admire Jesus’ generosity, for he cares and provides for the needs of the people. Jesus had left the boat to retire to a deserted place: he was looking for a little peace of mind with the apostles after a tiring activity and ministry. But the crowd learnt about it and followed on foot. So Jesus, getting off the boat, saw a large crowd. Our spontaneous reaction in these cases would have been annoyance, because the effort to have a little time for calm has been thwarted. But, Jesus completely disregarded his plan. On seeing a large crowd, he immediately felt compassion and healed the sick. Feeling compassion is Jesus’ characteristic in the Gospels. He usually thinks about people's discomfort, needs, sufferings, and feels compassion for them. In the Gospel of Matthew, Jesus takes up twice the expression spoken by God through prophet Hosea: I want mercy, not sacrifice (Matt 9,13; 12,7). Jesus knows that the Heavenly Father is full of mercy, and he passes this compassion of God through his human heart, putting himself at the service of all the needy: healing their sick. Jesus comes to heal and give men joy and peace. When evening came, the disciples showed that they do not share this compassion of Jesus, that they reason in human form; they said to Jesus: The place is deserted and it is already late; dismiss the crowd to go to the villages to buy food. This is common sense reasoning: there are so many people, it seems impossible to provide for them all, and, therefore, the most logical thing to do is to dismiss all these people, so that they can fend for themselves and get out of trouble. The People came on their own initiative, now they can also leave and look for food in the villages. But Jesus does not agree with this natural way of reasoning; He said to the disciples: They do not need to go to the villages; feed them yourself. These words of Jesus inspired many saints, who, seeing the needs of the people of their time, instead of complaining or thinking only about themselves, took care to meet those needs, establishing dedicated religious Orders and Congregations to charity. "Give them something to eat yourself” is a phrase that each of us must feel as if it were addressed to us. When we meet people who are in need, if we want to be Christians, we must worry about them and do everything possible to remedy their hardships. The disciples remain disconcerted at these words of Jesus, because for them it is impossible to feed such a large crowd; they say to Jesus: We have only five loaves and two fish!. In the Gospel of John Andrew he adds: What is this for so many people? (John 6,9). Indeed it is nothing. Therefore, it seems that Jesus' order cannot be realised. But Jesus thinks differently; he says to the disciples: Bring them to me here. Then he orders the crowd to sit down; he takes the five loaves and the two fishes, raises his eyes to heaven and pronounces the blessing. Here we have an important and decisive element. Jesus does not stop at the horizontal level of many social works, but takes a vertical direction: he raises his eyes to heaven, that is, he puts himself in relationship with the heavenly Father; and pronounced the blessing, that is, give thanks to the Father. In fact, according to the Hebrew way of speaking, blessing God means thanking him. After the birth of John the Baptist, Zechariah blessed God, saying: Blessed be the Lord, God of Israel, because he has visited and redeemed his people (Luke 1, 68). We also in the Offertory during Mass thank the Father, saying: Blessed are you, Lord, God of the universe; from your goodness we received this bread ... The blessing addressed to God means thanksgiving. Jesus thanks the Father for the little he has available and, at the same time, for the much he will receive from his goodness. In fact, he is convinced of the divine generosity and, when he pronounces the blessing, he foresees that the Father will meet this uncomfortable situation and find a solution. Then he broke the loaves and gave them to the disciples, who distributed them to the crowd. Everything happens very discreetly: there is no visible multiplication of the pieces of loaves, but everyone ate, and they were satisfied, and in the end, many more pieces of the five loaves and two fish that were available at the beginning were left over. Thus in the end, the manifestation of divine generosity became evident. The whole crowd was able to eat, thanks to the union of Jesus with the Heavenly Father, his prayer, the compassion of his heart and his generosity. This miracle is not only an event limited in time, but it has a very wide scope: it is a prefiguration of the Eucharist. Also at the Last Supper Jesus will take the bread, break it and, after pronouncing the blessing, he will give it to his disciples, saying: This is my body which is given for you; do this in memory of me (Luke 22,19). This means that this action of Jesus must be multiplied. Indeed, it continues to multiply today in an ever more abundant and generous way. Jesus came to heal our souls, much more than to heal our bodies; he came to feed our souls, much more than to satisfy a crowd hungry for material bread.

Today's first reading makes us think, precisely, of a spiritual food. The prophet Isaiah reports these words of God: O you who are thirsty, come to the water, let anyone who has no money come equally; buy and eat without money and, without charge, wine and milk. Spiritual food cannot be sold as material food: it is a gift from God, which is communicated in the Church through the sacraments and which nourishes souls, giving strength, light and inner peace. The Prophet states: Why do you spend money on what is not bread, your wealth on what is not satisfied? Why do we care so much about material things, and not enough about spiritual things? Listen to me and you will eat good things and you will taste succulent food. It is an invitation to welcome the gift of God, which is basically only one: the love that comes from him and that wants to transform our life. This love passes through the heart of Jesus and reaches us in our situations of spiritual need. It is a wonderful food that feeds us. We mostly do not think about it, but our deepest desire is to welcome the love of God. This is our vocation: we are made to be loved and to love, in union with God and Christ.

The second reading shows us the value and power of this love. Paul says: Who will separate us from the love of Christ? This love is a value that has been assured in, an absolutely, strong and imperishable way. The Apostle listed all the most serious and terrible obstacles: Tribulation, anguish, persecution, hunger, nudity, danger, sword", and concludes: In all these things we are more than victors for virtue of the one who loved us. Here we see what strength is contained in the love that is given to us by God through the heart of Christ. God's love for us is the absolute power of God who puts himself on our side to make us more than winners, to find the true solution of our problems. Whoever believes in God's love is truly free in the deep, free from everything. It is a force that overcomes all obstacles, which gives us the ability to transform all obstacles into an opportunity for progress in love.

Paul again affirms: I am convinced that neither death nor life, neither angels nor principalities, neither present nor future, nor powers, nor height nor depth, nor any other creature can ever separate us from the love of God, in Christ Jesus, our Lord. We do not only receive this love passively from God, but it is the love that gives us the capability to love. This is the food we really need. In life there is no need more essential than this: to have the ability to love in all circumstances, to always find a solution of love for all difficulties and needs. Instead of going in the direction of selfishness, pride or mistrust and discouragement, with this food we can always find the light and strength to transform all situations, even the most negative ones, into good.

The depth of the meaning of the multiplication of the loaves is precisely this: God gives us food that nourishes the capacity to love, making us victorious and instilling in us the deepest joy, because there is no greater joy than that of loving in a generous way. +John I. Okoye

(graphics  by Chukwubike)

Nigeria: Catholic archdiocese of Lagos suspends sign of peace during masses

 A Catholic Church in Lagos has suspended handshakes and the use of holy water fonts indefinitely over the spread of coronavirus.

It would be recalled that Nigeria recorded its first case of the disease on Friday, following the arrival of an Italian businessman from Milan, which has the highest rate of the infection in Europe.

The patient, who tested positive to the virus on Friday, has been in Nigeria since Monday.

Alfred Martins, Catholic Archbishop of Lagos, in a statement, said the decision to indefinitely suspending some of the church practices is “in the light of this present circumstance.”

He said that stations of the cross which is usually done in public will now be done privately to reduce the number of gatherings in churches.

TheCable reports that the archbishop encouraged church members to have handy hand sanitizers, adding that communion will now be received on the palm.

Martins speaking said, “The shaking of hands during the time for the Sign of Peace during Mass is suspended for the time being.”

“During this season of Lent, in order to reduce the number of gatherings in Church to the barest necessary, we encourage people to do Stations of the Cross privately on Wednesdays while public celebrations will take place only Fridays especially as it is often followed by Mass.

“Communion, for the time being, shall be received on the palms. People are encouraged to have Hand Sanitizers handy to be used as and when needed.

“The use of Holy Water fonts in churches and public places should be suspended till further notice. May the Lord deliver us from this plague and all evils.”

“If you have a fever, cough and difficulty breathing, seek medical attention and call in advance. Follow the directions of your local health authority”.

20th Sunday of Year C: 2019

As you participation in this Eucharistic Celebration, may you be granted the grace to fully realise that you are not alone in your commitments and struggles, and then continue to live your normal life in heroic ways, looking upon Christ, Who has gone before us in this race. Happy Sunday +John I. Okoye.    

DOCTRINE AND FAITH (Jeremiah 38,4-6.8-10; Hebrews 12,1-4;

                                                                              Luke 12,49-53: 20th Sunday of Year C: 2019)

The first reading for this Sunday is a drama of national crisis, prophetic involvement, and political power plays. The fate of the prophet Jeremiah seems to be in the hands of a vacillating king who is influenced first by the power establishment of Judah and then by a lone court official from the land of Cush (Ethiopia). Zedekiah, whose name is derived from the word for righteous (saddiq), was the last of the kings of Judah before the Babylonian Exile. He was no match for the political intrigues of his day, as can be seen in the first reading for this Sunday. The city in question is Jerusalem. It is under siege and seems to be losing the battle, as evidenced in the fact that there is no more food The princes are enraged because of the message Jeremiah had been preaching that demoralised the soldiers: He weakened the hands of the men of war. At a time of national crisis, as the nation was facing, such behaviour was an act of treason punishable by death. The princes prevail upon the king and thus he handed Jeremiah over to them. Here is an instance in which the word of God spoken by the prophet and the policies of the nation are in deadly conflict. In such a situation the one who speaks in God's name is likely to pay the price, exactly as happened in this case. The princes chose a death without bloodshed. The man who saved Jeremiah was a foreigner whose name means servant [ebed] of the king [melek] The unrest in the kingdom is almost tangible. Not only do the people have to contend with a nation mightier than themselves, but there is no stability in their own government, and they are divided over the matter of prophetic proclamation. In this passage Jeremiah appears to be the centre of contention.

The second reading from the letter to the Hebrews is an exhortation to endurance in which the author of skilfully employs the metaphor of a race. Just as the games were often held in a large stadium or amphitheater that could hold the crowds that came to watch, so Christians are surrounded by a great crowd of witnesses (martyrs). Just as athletes are spurred on by the cheers of the people in the stands, so too Christians are encouraged by those who have preceded them. Runners must strip themselves of anything that might encumber them. They must carry nothing that is not necessary for the race, and they must wear the kind of clothing that will allow free movement. This is true with regard to Christians as well. They should not be impeded by unnecessary weight, the heaviest burden being sin itself. To carry such a burden would deprive the runner of the freedom necessary to move swiftly or would make running so difficult that the runner would tire very quickly. Success in any athletic venture requires that one have a goal and that this goal be kept uppermost in the athlete's mind. The author insists that Jesus should be the goal continually held before the eyes of the runner. Like the witnesses in the stands, Jesus would urge the runner to strain further and further. He would do this because he has already run the race and won it. He faithfully endured both the cross and the opposition of others. Having been put to death, he now is seated triumphant in the place of honour in heaven next to God. He has run the race; now he enjoys the crown that is the reward for his success. As the runners begin to tire, they can look to him. This last point suggests that, like a marathon runner rather than a sprinter, the Christian runner is in for the long haul.

The picture Jesus paints of himself in this gospel passage of Luke 12,49-53 is troubling if we think of him merely as a gentle Messiah who came to spread peace throughout the world. Here he insists that his coming is comparable to a dramatic prophetic visitation. He says that he has come to cast fire on the earth, to be baptised, and to cause division at the very heart of human society. It is not that Jesus is eager for these disturbing events in themselves to unfold. Rather, he himself burns with zeal for the accomplishment of his earthly mission, which, in calling for radical change, will inevitably include such consequences. Along with casting fire, which will purify the earth, Jesus speaks of the baptism he will have to undergo. It is clear he is talking about the suffering and death he will endure. While he dreads it he also embraces it, for he knows it will be the avenue through which he will accomplish his mission. The linchpin that holds all the elements of this discourse together is the complex issue of division. While Jesus himself may have been a man of peace, the message he proclaimed was clearly divisive. Many of the claims he made cut to the core of the dominant social and religious custom and understanding of the time. He made demands on people that challenged them to the very heart of their being. He insisted that commitment to him and to his message must take precedence over any political and even kinship loyalties. This was the cause of the division described in the passage. Those who were originally bonded to each other by the closest human ties were often torn apart by loyalty to him. Some who were able to accept him and his teaching were even ostracised by those who did not. The animosity Jesus generated was also the cause of his own rejection and ultimate suffering and death. This teaching is presented from Jesus' perspective. However, from the perspective of the one hearing his teaching, it unfolds in the following manner. Jesus' teaching and his demands bring on the division and antagonism that in turn resulted in his death. His death was the baptism into which he was destined to be baptized. The fire of judgment that he cast was the inevitable consequence of the choice that was made in his regard. Its purifying flames separated those who accepted him from those who did not. There is no consoling conclusion to this discourse. Here Jesus has described the effects his teaching will have on others. It is for those who hear this message to decide which course of action they will choose. 

The readings for this Sunday provide us with an opportunity to continue to meditate on various aspects of the theme of discipleship. We note first of all the cost of discipleship. We might wonder why anyone would want to be a disciple, because so much is demanded. As disciples we commit ourselves to values and principles that are not cherished by everyone. We can be misunderstood for our beliefs, even ridiculed. In fact, our lives may actually be a reproach to those who do not share our aspirations. There may be times when we must stand in opposition to others. All of this tends to alienate us. It could even place us at enmity with those we love. Yet, if we are genuinely committed, we realise there is also a price to pay if we are not faithful. It is very difficult to live with ourselves when we disregard our deepest convictions and ignore the promptings of God we experience within ourselves. As difficult as a life of faith may be, we know that such a life is the only way to live in this world. We realise that we do not control life. Rather, we are carried by it, and so we must make friends with its mystery and ambiguity. Fidelity may exact a dear price, but it is the only way open to us if we are to be true to ourselves and to God. Faced with the cost of discipleship, we are brought to the realisation that by ourselves we do not have the resources to pay it. We need assistance. The readings today remind us that we have the assistance we need. Both the reading from Jeremiah and the psalm assure us that God will stoop down and draw us out of the pit within which we find ourselves. We might find, as did the prophet, that this aid will come from places we have never expected. We may discover that those closest to us are not supportive, but there are others who appreciate the stands we take, the directions we set for ourselves. We may discover that while we lose some brothers and sisters, we gain others. The real support and assistance we get is from Jesus, who came to set the world and our hearts on fire. He endured the cross and gave us an example to follow. Actually, as disciples we do not have to do heroic deeds. We only have to live our normal lives in heroic ways. But people do that all the time. Daily we hear of ordinary people acting heroically. The grace of God is mediated to us through these people. Whether stranger or friend, they belong to the throng that surrounds us. Through them the grace of God can accomplish extraordinary feats. The author of the letter to the Hebrews assures us that there is a vast throng cheering us on as we run the race of discipleship. They are not merely spectators; they are those who have already run or are still running their own race. We are not alone in our commitment, in our struggle. There are many witnesses, many examples for us to follow. Some of these people may have already died, but their lives remain as testimony to the value of commitment. We may have known these people. They could be relatives who were examples of unselfish commitment to others. They could be strangers whose courage in the face of death has caused us to stand in awe. They could be people in the neighbourhood or the workplace whose friendliness brightened our day. This is the great crowd of witnesses that cheer us on. There are also many saints who are still alive, who continue to act in these ways. It is through them that God draws us out of the pit; it is through them that God comes to our aid. May we in the Eucharistic Celebration of today be bestowed with the grace to realise fully the true cost of being a follower of Christ and to live heroically the ordinary events of our lives focused on Jesus Christ. Happy Sunday! + John I. Okoye

(graphics  by charles)

Solemnity of Corpus Christi: June 3, 2018 Year B

 May your participation in the Eucharistic celebration of today be an opportunity to be truly a sacrificial victim like Christ and to be fully assimilated unto him. Happy Celebration of the Solemnity of Corpus Christi! Happy Sunday! +John I. Okoye

DOCTRINE AND FAITH

(Exodus 24,3-8; Hebrews 9,11-15; Mark 14,12-16.22-26: Solemnity of Corpus Christi: June 3, 2018 Year B)

          The Church invites us today to celebrate the Solemnity of the Body and Blood of Christ, that is to say, the mystery of the Eucharist in which our Lord Jesus Christ, true God and true man is truly, really and substantially present. The narrative of the institution of the Holy Eucharist according to the Evangelist Mark could give the impression that Jesus invented, there and then,  the idea of instituting the  Sacrament of the Holy Eucharist. Rather, it was not an idea that came to his mind just at the last Supper. He did give thought to it as can be seen from his discourse on the bread of life in the gospel according to John (John 6, 50-66). The institution of the Blessed Eucharist  was, therefore, a thought out gesture and rite from Jesus that has its foundation in the Old Testament. It was a part of the history of salvation of the world which God progressively realised through the instrumentality of the people of Israel, whose peak was the coming of Son of God  into the world.        

          It is a well-known fact that the religion of the Old Testament is the religion of alliance between God and his people (Exodus 24,8). The text of the first reading is the conclusion of the rite of the establishment of the alliance between God and his people at the foot of Mount Sinai. God took the initiative and offered the people a pact of friendship (Exodus 19,5) in which Moses acted the role of God’s spokesperson, and intermediary/mediator between God and the people of Israel. The people of Israel accepted the proposal and the duty of observing all the commands which the Lord gave us.The pact was ratified with holocaust and communion sacrifice as well as with the aspersion of the people with the blood of the sacrificed animals. These rites were to purify them and to render them worthy of making a pact with God. This alliance between God and the people of Israel at Sinai continued to be in vigour  until the coming of Christ when it ended. In fact, Jesus initiated another pact of friendship with God. This new alliance was concluded through an intermediary, Jesus Christ himself as Paul asserts in the second reading of today: He (Jesus) is the (mediator of the New Alliance (Hebrew 8,15). This New alliance was concluded, ratified and sealed with the sacrifice of Christ on Calvary. It is clear that the New Alliance has an edge over the Old Alliance. The old one was a prefiguration of the new, a sort of shadow in respect to the new that is the reality. Besides, the Old Alliance was made between God and the people of Israel alone, while the New Alliance was a treaty of friendship between God and the entire humanity since it was the sins of all that Christ expiated/atoned for and it was for all that he shed his blood. He (Jesus) is the atoning sacrifice for our sins, not for our sins only but also for the sins of the whole world (1 John 2,2). 

          The New Alliance was ratified with Christ’s self-immolation at Calvary. The sacrifice of the Calvary accomplished by Christ once and for all is perpetuated sacramentally in the celebration of the Holy Mass. The new pact of friendship between God and humanity entered into in the blood of Christ is rendered present, actual and perennially represented in the Eucharistic mystery under the sacramental signs of bread and wine. This is exactly what the Vatican Council II teaches: At the Last Supper, on the night when He was betrayed, our Saviour instituted the eucharistic sacrifice of His Body and Blood. He did this in order to perpetuate the sacrifice of the Cross throughout the centuries until He should come again, and so to entrust to His beloved spouse, the Church, a memorial of His death and resurrection: a sacrament of love, a sign of unity, a bond of charity, a paschal banquet in which Christ is eaten, the mind is filled with grace, and a pledge of future glory is given to us. (Sacrosanctum Concilium, no. 47).

          From, the above and the document Eucharisticum Mysterium, the Holy Mass is a sacrifice in which the Sacrifice of the Cross is perpetuated; a memorial of the death and resurrection of the Lord, who said do this in memory of me (Luke 22:19); a sacred banquet in which, through the communion of the Body and Blood of the Lord, the People of God share the benefits of the Paschal Sacrifice, renew the New Covenant which God has made with man once and for all through the Blood of Christ, and in faith and hope foreshadow and anticipate the eschatological banquet in the kingdom of the Father, proclaiming the Lord’s death till His coming. (Cfr. Eucharisticum Mysterium, no. 3). From the foregoing, the Eucharist is at the heart of the life of the Church. It is indeed the source and summit of all the cult of the Church and all the Christian life. Vatican Council II elaborates further: The other sacraments, as well as with every ministry of the Church and every work of the apostolate, are tied together with the Eucharist and directed toward it. The Most Blessed Eucharist contains the entire spiritual boon of the Church, that is, Christ himself, our Pascha and Living Bread, by the action of the Holy Spirit through his very flesh vital and vitalising, giving life to men who are thus invited and encouraged to offer themselves, their labours and all created things, together with him. In this light, the Eucharist shows itself as the source and the apex of the whole work of preaching the Gospel (Presbyterorum ordinis no. 5).

          There is another aspect of the Eucharist that needs to be pointed out for  all faithful to always bear in mind:  That the whole church offers the sacrifice of the Mass and at the same time the entire church is offered also; also that the Mass is the action of Christ and at the same time the action of the church who as she offers the sacrifice offers herself as sacrifice. Cfr. Eucharisticum Mysterium, no. 14). The faithful are to learn that by participating in the Eucharistic sacrifice, they are exercising their common priesthood (Lumen gentium, no. 10) and should learn how to offer themselves together with the divine victim (Lumen gentium, no. 11). The Vatican Council II vividly elucidates on this point: For all their works, prayers and apostolic endeavours, their ordinary married and family life, their daily occupations, their physical and mental relaxation, if carried out in the Spirit, and even the hardships of life, if patiently borne—all these become spiritual sacrifices acceptable to God through Jesus Christ. Together with the offering of the Lord's body, they are most fittingly offered in the celebration of the Eucharist. (Lumen gentium, no. 34).

          In the light of the above marvellous reality of the wealth of the Holy Eucharist one understands why it is a pitiable error participating in SundayMass just to fulfil the obligation of the Church or doing  so when one feels like or limiting oneself to receiving communion only once a year or even less. The attitude to the Eucharist of a mature and responsible Christian should include: 

• (a) to participate in the Holy Mass  because it is the greatest reality and event that exist on earth and whenever I come in contact sacramentally with the sacrifice of Christ I receive the benefit of salvation. 
• (b) to participate in the Holy Mass because I feel in me the need to meet with Jesus and with my brothers and sisters, to confront myself with the word of God and to revitalise my faith.
• (c) to participate in Mass because this is the most perfect way of taking part in the sacrifice of Christ and in meeting Christ at communion when he offers himself as a gift to me and desires to assimilate me unto himself just as I desire to be united to him. Let us therefore, pray in this Eucharistic celebration that the good Lord may offer us the graces to make the Eucharist to be really the centre of our Christian life and to express it concretely  in the exigencies of our daily societal lives. Happy Celebration of the Solemnity of Corpus Christi! Happy Sunday Sunday! +John I. Okoye

 (graphics by chukwubike)

4th Sun of Year 28 Jan. 2018: Year B

May you at the Eucharist of today listen to Jesus, the prophet of God and be liberated through his words from all that prevent you from dedicating yourself fully to Christian living of love of God and neighbour. Happy Sunday! + John I. Okoye

Doctrine and Faith

(Deut 18,15-20; ; 1Cor 7,32-35; Mark 1,21-28: 4th Sun of Year 28 Jan. 2018: Year B)

In the first reading, we heard what Moses said to the people: Your God will raise up; for you a prophet like myself, from among yourselves, from your own brothers: to him you must listen. Prophecy is a form of divine communication. Throughout the ages people have devised various ways of establishing communication with divine beings. The law of Israel condemned all such forms of divination, maintaining that only God could initiate the communication. While Israel did believe that some form of revelation often occurred in dreams and visions, they considered prophecy to be the primary means of divine communication. The function of the prophet was to re-say to the people what the Lord had communicated to him, often introduced by the phrase, thus says the Lord (koh amar Jaweh). Moses is not, normally, thought of as a prophet, but the first reading clearly states he is. He is, if we follow the simple definition of a prophet as one who re-says what God has communicated. In fact, he is considered the prophet par excellence. He received the word of the Lord in the form of the Law, and he acted as God’s spokesperson promulgating this Law to the community. In the passage, quoted above, Moses promised that God will not leave the people without a mediator. Rather, just as he has been chosen by God to be a prophet (Exod 4,12), so would another be raised. In fact, this promise of the prophet is a response to a request that the people made at the foot of Horeb (cf Deut 5,23-26). There, in fear, they realised that they could not approach God directly but would need a mediator.

The gospel of today presents Jesus as a prophet. As soon as he began his ministry he was revealed as a prophet powerful in words and in deeds. He enters a synagogue on a Sabbath and begins to teach. His first act was teaching, because he is the one who reveals the plan and designs of God, and all the mysteries that communicate new life. The people are stupefied by his teaching, because it is not just the ordinary teaching. The scribes were teaching but not with their personal authority: they based their teaching on what was said before. Their authority relied on the precedents already set by the teachings of others. Jesus, on the other hand, teaches like one having authority in his own right. He thus shows himself the Son of God, and not just a simple person who needed to base his teaching on the tradition of his predecessors. The people in the synagogue recognise this and marvel at it. What is more, he also reveals his power in deed. There was a man in the synagogue who had an unclean spirit that caused him severe physical suffering. If such an affiliated person was found in a holy place like the synagogue, he certainly would have to be removed. Jesus does not have the man leave, instead he casts out the evil spirit. This evil spirit recognises the power of Jesus and even affirmed his sanctity: What do you want  with us, Jesus of Nazareth? Have you come to destroy us? I know who you are: the Holy One of God. Jesus came to free men from the influence of evil spirit and to give them the true liberty as sons and daughters of God.  Jesus sharply rebuked the evil spirit saying: Be quiet! Come out off him! These sharp words of Jesus are enough to obtain victory over the evil spirit who goes out of the man shouting loudly. Thus Jesus establishes the reign of God in a previously disordered situation. Note that as Jesus confounds the evil spirit, he demands that it should not speak so as not to reveal his real identity which is not the focal point of the narrative. It is to be observed that just as people were astonished by the teachings of Jesus, so they were amazed at his power over the evil spirit.

The people of Jesus time believed that evil spirits roamed the world and caused havoc whenever and wherever they could. Are there signs that the evil spirits are at work in our own modern world, in the globalised world today and in our local communities? Are such evil spirits causing havoc among us today? The situation we find ourselves seems to suggest that the effect of the evil spirit is felt both in the globalised and local societies. We are caught in dysfunction and sin, and try as much as we may, we do not seem to be able to rid ourselves of their shackles. We live in the midst of battle between good and evil, the struggle of human finitude and failure. We may begin with good intentions, but we are so often sidetracked or derailed along the way. We are plunged into the throes of human suffering and pain, and there seems to be no escape from it. And what is, perhaps, the most difficult to accept is that evil appears to have the upper hand in this conflict. The devil seduces us in more ways than we can count  and we are often caught in its web before we recognise that the pleasures it holds out to us cannot really satisfy the desires of the human heart. It is only then that we reach out for salvation, that we heed the invitation of the reign of God.

 In the midst of all these to whom  do we turn? There have always been many and varied voices that claim to have the remedy for our ills. Prosperity preachers and politicians have stirred up crowds and ignited their emotions. Promises have been made and predictions advanced, yet the conflict goes on; the demons continue to hold sway. And then a voice is heard in the midst of chaos of our lives. This voice rings with authority: Be quiet! Come out! The demons recognise the authority in Jesus’ voice. They know who he is, but the people around him do not. They acknowledge his power over them, but again and again Jesus finds himself in conflict with the crowd and with their leaders over the question of his authority. How can this be since he has the credentials of the true prophet as described by Moses? In fact, he exercises the very authority  of God. When we are released by Jesus from the demons that possess us, we are freed from the stranglehold of evil and liberated to live far less encumbered and divided lives. We will then see that we can be so liberated in any lifestyle, within any commitment. No earthly reality will possess us, neither relationship nor obligations. Rather we will be possessed by Christ who liberates us for the reign of God. Therefore, whether married or unmarried, whether in the midst of the community or at its margins, we will be able to heed the voice of God in our hearts and recognise Jesus in our midst. Happy Sunday!

 +John I. Okoye

graphics by chukwubike 

21st Sunday of Year A

As God brings you to acknowledge the divinity of Christ, may he bestow you with the graces to commit yourself more and more to the service of your needy neighbours. Happy Sunday! + John I. Okoye

DOCTRINE AND FAITH

(Isaiah 22,19-23; Romans 11,33-36; Matt 16, 13-20: 21st Sunday of Year A)

           Today’s gospel reading episode is so, exceptionally, important that the three Synoptic gospels, Matthew, Mark and Luke narrated it. Jesus asks his disciples what people were saying about him: Who do they think he is? He applies to himself the messianic apocalyptic title Son of Man. The question is no self serving. Jesus seeks to discover how his words and actions are being interpreted by the people and he was also preparing the disciples for their own assessment of him. The answers to his question are eye opening. Some believe that he is John the Baptist; others that he is Elijah and still others that he is one of the other prophets. All these religious figures have already died. The people seem to believe that Jesus is a prophetic figure who has come back from the dead. When Jesus asks the disciples what their opinion about him was, Simon Peter speaks on their behalf and proclaims that Jesus is the Christ, the Messiah, the anointed one of God. To this he adds the divine title Son of the living God. Using a macarism (Blessed are you), Jesus starts his discussion of the role Peter will play in the assembly of believers. Jesus insists that the only reason Peter could make such a testimony of faith was that Jesus’ identity had been revealed to him by God. With a play on Greek words, the Evangelist Matthew had Jesus declare that Peter (Petros) is the rock (petra) upon which Jesus will establish his church. Although, the image of a rock suggests stability and endurance, we should not presume that these characteristics are natural to Peter. Church (ekklesia) is probably a reference to the assembly of people, not the building within which they gather. Jesus promises that the forces of the netherworld will not be able to encircle the church. It is clear that this promise is not based on Peter’s strength. It is solely a gift from Jesus. For his part, Peter will exercise the power of the keys as a sign of authority. The symbol of keys refers to authority that is more judicial or disciplinary than managerial. Peter is given the authority to enforce laws and to exempt from their obligations. This does not suggest that Peter legislate. He rather interprets the Law, determining when it should be binding and when not. In a sense, Peter is cast in the role of chief rabbi.

         We have seen above the implication of Jesus’ question to his contemporaries. Supposing Jesus poses the same question to us, the Christians of today who encounter him in liturgical worship of the Holy Mass:  Who do you say I am? The question could be asked in various ways thus:  Who is this one who multiples loaves of bread, who walks on turbulent waters, who breaks boundaries that separate insiders (Jews) from outsiders (the other nations: pagans)? It is no other than the Messiah. When Peter testifies to Jesus’ identity, it was a relatively religious and political statement, for messianic expectations was a burning question at that time. But what does messiaship mean for us today? Many believers would consider messianic expectations a theological theme that belongs to the past. They feel that it is difficult to get excited about the coming of someone we believe has already come and gone. We ask again, if Jesus were to pose the same question today, how would we answer? And what would be the implication of our answers? Our answers could go thus: You are the Messiah, the one who would establish justice on earth, and I offer myself to you in this venture. You are the Messiah, the one who would ensure that the vulnerable of our society will not be exploited, and I will stand in their defense. You are the Messiah, the one who will usher in the kingdom of peace and I commit myself in the practice of peace. You are the Messiah, the one who will govern and direct the affairs of our country, Nigeria in fairness, honesty and equity, and I commit myself in fighting every aspect of corruption in all sections of our society. You are the Messiah, the one who will make sure that the material wealth of our great country is used to the benefit of every Nigerian regardless of tribe, religion and social status, and I commit myself to it by ensuring that I do not right, left and centre grab selfishly what does not belong to me and what is meant for the survival of my needy neighbours. You are the Christ, one who will put order in our disordered and confused country and I commit myself to it by living orderly in my family, my environment and in respect to all the people I live in their midst. You are the Messiah, the one who will refashion us into a holy nation and country and I open my self to this transformation.

         It was Peter who spoke up on behalf of Jesus’ disciples about his identity.  We recall that on the 19th Sunday of the year he attempted to walk on the tempestuous waters towards Jesus. One wonders if the faith he proclaims now has deepened or is this another form of bravado (a bold manner or a show of boldness intended to impress or intimidate). Like Peter, we too may have good intentions, but when they are put to the test, we realize that was all they were-good intentions. Still we must not be discouraged by our weaknesses, for just as Peter’s failure did not deter God from entrusting him with power and authority, so ours need not be obstacles to God’s grace in our lives. We watch God entrust the Church to individuals who are weak and undependable, and we realize that God’s judgments are inscrutable and that His ways are unsearchable. The first reading assures us that God chooses Peter and others like him not, simply, because there is no one else to whom responsibility can be given. On the contrary, God works through those who are weak so there will be no question about the source of any success they may experience. This penchant (a strong or habitual liking for something or tendency to do something) on God’s part also prevents us from using our own weakness as excuse for not committing ourselves to the service of God and others. We are, therefore, asked to open ourselves to God regardless of our limitations and weaknesses. The rest is in God’s hand.  Happy Sunday! +John I. Okoye

 (graphics by chukwubike )