32nd Sunday of the Year C, 2019

May we, in today's Eucharistic celebration, obtain the graces to live out our Baptismal commitments, thereby fulfill the obligations of the covenant relationship with God so as to be united with Him at the end of our lives.  Happy Sunday!

DOCTRINE AND FAITH

(2 Maccabees 7,1-2.9-14; 2 Thessalonians 2,16-3,5; Luke 20,27-38: 32nd Sunday of the Year C, 2019)

            In the first reading, 2 Maccabees 7,1-2.9-14, the deaths of these brothers are described in grisly/gruesome details. The reasons given for their murders leaves no doubt they are martyrs, faithful Israelites who died for their faith. Israel had strict dietary restrictions, which they traced back to the promulgation of the law given to Moses. They were forbidden from eating meat of animals that did not have cloven hoofs nor chew their cud (cf. Lev 11,7). Since pigs did not fit into this category, they were considered unclean animals and were forbidden as food. Fidelity to these laws, along with circumcision and the observance of the Sabbath, became an identifying characteristic of the Jews. Their rejection was considered apostasy. This is the issue treated in today’s reading. The king is demanding renunciation of their allegiance to God. Through one of the brothers who acts as spokesperson, the family refuses. The few words these brothers spoke constitute acts of faith. That was why they were put to death. As gruesome as the details of the martyrdom may be, the real point of this narrative is the faith in resurrection these brothers profess. Early Israel believed that justice would be accomplished in this life, either during the days of those directly involved or in the days of their descendants. The idea of individual reward or punishment became a major issue only after the experience of the Exile (cf. Ezek 18,1-32). Even then the people believed such justice would be served in this lifetime. This reading reflects the shift that took place in Israel's thinking around the time of the Maccabean revolt (ca. 167 B.C.). It was precisely, because of the martyrdom of the righteous that the theodicy (the vindication of divine providence in view of the existence of evil), the justice of God, became an issue. How could a righteous God allow the faithful to suffer injustices? Although, the Hebrew worldview and language did not provide the possibility to develop a concept of an after­life, Hellenism did. The answer to the dilemma was sought in the idea of a life after this life. In this passage we find the beginnings of such faith. The words of the three brothers reflect various aspects or stages in the development of this concept. The first brother asserts that God, who is really the ruler of this world, regardless of what circumstances might suggest, will raise the faithful up to live again. The second is willing to be stripped of his tongue and his hands because he believes that his body will share in the resurrection. The third insists that only the righteous will be raised to life. These declarations reveal only a hint of the resurrection faith we have come to know. Its development will come in the future. However, it does provide an answer to the question of theodicy and is a form of encouragement for those who must face a similar ordeal.

The 2nd reading for this Sunday, 2 Thessalonians 2,16-3,5, is a composite. It includes a wish-prayer of encouragement for the Thessalonians (2,16-17), a request of the Thessalonians for prayer on Paul’s behalf (3,1-2), a prayer for encouragement (vv. 3-4), and a final benediction (v, 5). Paul's prayer for the Thessalonians is twofold. He prays for encouragement and strength. The first is an interior attitude; the second is the power needed for the external manifestation of that inner disposition. Having prayed for them, Paul now asks that they pray for him. However, the content of the prayer he requests is, significantly, different. He is not concerned with his own needs but with the progress of the gospel he preaches. He uses a dynamic image to describe this progress, that of a runner. It is not that the runner brings the gospel. Rather, Paul envisions the gospel itself as moving swiftly throughout the world and bringing glory (honour). In other words, Paul prays that the gospel be heard and respected, should move unimpeded wherever it goes. He appeals to the experience of the Thessalonians themselves. As he compliments them, thus strengthening them in their faith, he suggests that they are an example of the way the word of God can take root in the minds and hearts of people and transform their lives. This kind of compliment can go a long way in encouraging them. The second concern for which Paul would have them pray is his own deliverance from opposition. Here, he is less concerned with the consequences of the persecution in his own life than with how this may set up obstacles for the progress of the gospel. The faithless to whom he alludes are not identified. This is probably a very general reference to those who know about the good news but have closed their minds and hearts, who have even tried to undermine it. Paul does not doubt the goodwill of these Christians, but he knows from personal experience the weaknesses of human nature. For this reason he places his trust in the faithfulness of the Lord. It is Christ who will strengthen the believers; it is Christ who will be their protection against the forces of evil; it is Christ who will keep them on the path of righteousness, which they presently travel. To this end he pronounces a blessing. It is the love of God that will ground them in their faith; and the example of Christ’s endurance will enable them to persevere in their commitment. This is the essence of the prayer for which Paul prays.

            The gospel reading, Luke 20,27-38, depicts Jesus in a theological contest with the Saduccees. They were a religio-political party that claimed to be descendants of Zadok, high priest at the time of David (cf. 2 Sam 8, 17). Although, originally they may have all been priests, such was probably not the case by the time of Jesus. They seem to have been a conservative, aristocratic group who cooperated with the Romans and enjoyed a certain amount of privilege as a result. Theologically, they only accepted what was actually written in the Bible as authentic. They were not like the Pharisees, who also revered the collection of oral traditions that grew out of interpretation of the written tradition. Thus they would not have believed in the resurrection or the existence of angels or demons, concepts treated in this gospel. In their attempt to disprove the possibility of resurrection, they resorted to ridicule, thereby demonstrating what they considered to be the foolishness of such belief. If a man died without leaving an heir, the ancient law made provisions for the continuation of his name and the inheritance of his property. His brother was to take the widow to wife in order that an heir be born for the dead man (cf. Deut 25,5-10). This is the custom referred to by the Saduccees. From this point of view their question points out the folly of the resurrection faith. In response, Jesus first draws a line of distinction between this age and the age to come. The age to come will not be like this age. Now, procreation is way through which life continues from one generation to another. In the next age, the conditions will be radically different and so will be the existence within it. There will be no death; all will be spiritual beings, like the angels. As children of God, they will have a share in the very nature of God. Jesus then employs a traditional Jewish method of argument. He refers to the narrative of Moses' encounter with God at the burning bush (cf. Exod 3,1-6). There, God claims to be the God of the chief male ancestors of the Jewish nation. The text has God say I am, not I was. The implication is that God is still the God of these ancestors. Therefore, the God of the Israelites is a God of the living, not of the dead. This means that, somehow, the ancestors are still alive. The very phrase offers an explanation of how this might be the case. They were all joined to God through the covenant. Jesus' interpretation claims that death does not sever the union the covenant forges. Unless they choose to terminate their covenant relationship, they continue to be united to God, even after death.
The readings of this Sunday invite us to look, briefly, at the question of resurrection and the character of the life we are to live in anticipation of or in fidelity to it. Both the readings from Maccabees and the passage from the gospel speak of resurrection. The first is a testimony of faith, the second demonstrates a measure of scorn that accompanies unbelief. Belief in resurrection is not the same as conviction of the immortality of the soul. The latter is based on the makeup of the human person; the former rests on God’s fidelity. The doctrine of resurrection is grounded in the concept of covenant, which claims that God has established a relationship with human beings. The issue is whether this relationship is severed by death. Is death powerful enough to break the ties that bind us in covenant, or is it God's desire that the covenant endure? The later traditions of the Bible, the place where this issue is addressed, clearly state that God's desire to be united with us is stronger than death. Since God is a God of the living, we believe our continued union with Him must unfold in some kind of life. The Sadducees insisted on understanding the next life as if it were merely a continuation of the present one. This was their error, the error Jesus corrected without reverting to the sarcasm they had employed. He does not say what this future life will be like. He simply states that it will be different. The social systems, the gender relationships, and the method of assuring the continuation of humankind will be radically transformed. If the future that awaits us is that of the resurrection, how are we to live until it dawns? Actually, it has already dawned at Christ’s resurrection. This is the eschatological hope in which we live by the grace given us from God through our Lord Jesus Christ. Our future is already present; therefore, we are called to live lives that have been radically transformed. However, the future has not yet completely dawned, and so we find ourselves living both in this age and in the age to come. Thus we live proleptically; we live future lives, but we live them in the present (in anticipation). As difficult as this may be, we have the eternal encouragement of Christ. We have the promise that the Lord will strengthen us and guard us. We have the instruction of our religious tradition that directs our minds and hearts. When we live lives of the future, we truly enable that future to dawn in the present. May we pray, in today’s Eucharistic celebration, for the graces to live out our baptismal commitments and thereby fulfil the obligations of the covenantal relationship with God which we entered into at our Baptism. +John I. Okoye

(graphics by Charles)

33rd Sunday: Year B

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

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

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

 graphics  by charles

5th Sunday of Lent: Year A, 2017

 May your faith in Jesus Christ as the Resurrection and Life so intimately bind you to him that nothing, even death, can separate you from him! Amen! Happy Sunday!
+John I. Okoye

DOCTRINE AND FAITH

(Ezekiel 37, 12-14; Romans 8, 8-11; John 11, 1-45: 5^th Sunday of Lent:  Year A, 2017)

            The gospel readings of the two previous Sundays and that of today lead us gradually in appreciating the person of Jesus Christ. In the episode of Jesus’ encounter with the Samaritan woman, Jesus is revealed as the source of living water that can quench the thirst of people for truth and love. We drank from this source at our baptism. In the episode of the cure of the man born blind of last Sunday, Jesus is shown to be the true light that can illumine every person who comes into the world. Indeed, at Baptism, he illumined us with the gift of faith that has been guiding us in our journey in life. In the episode of today’s Sunday that is about the resurrection of Lazarus, Jesus is revealed as the resurrection and life. At our baptism we have already risen to new life with him.

            Already in the first reading there is the hint of the promise of resurrection. Ezekiel declares in the name of the Lord that there will be a resurrection: The Lord says thus: I am going to open your graves; I mean to raise you from your graves, my people and lead you back to the soil of Israel. Really, these prophetic words do not directly allude to the resurrection, but to the return of the exiles that can be seen as a new life for the people of God, a life that is made possible by the Spirit of God. And I shall put my spirit in you and you will live and I shall resettle you on your own soil… Thus the restoration envisioned is likened to a new creation. At creation,  the creature that had been formed from the dust of the ground became a living being when God breathed the breath  (ne-shama) of life into it (Gen 2,7). Here, in the oracle of Ezekiel, those in the grave live again when they are raised from the dust of death and given God’s own spirit (ruah). Both original creation and this new resurrection from the dead are unconditional gifts from the magnanimous God. The passage from Ezekiel testifies to God’s absolute and unconditional control over the powers of life, death, destruction and restoration. Just as the metaphor of bodily resurrection illustrated the incredible nature of restoration of the nation, so its reestablishment might have led the people to believe that resurrection itself was possible as well. If the first reading is an oblique allusion to the resurrection, the second reading speaks clearly of the victory over death. Paul affirms that we are not under the dominion of the flesh but of the spirit and the Spirit of God is the spirit that make it possible that we live new life. This is because those who live in the Spirit have Christ living in them. This is the same Christ who through his own death, has vanquished the powers of death. Although sin can still exact physical death as punishment, it cannot quench the spirit because of righteousness. Therefore, just as Christ conquered death and lives anew, so those joined to Christ will share in his victory and enjoy new life. Paul does not deny that Christians are under the same sentence of death as all other people. However, he contends that sin and death are not complete victory. The Spirit of God raised Jesus, the same Spirit will raise those, who here and now, live in the Spirit of Christ.

            The gospel episode demonstrates that Jesus is capable of communicating a new life and vanquishing death. Indeed, speaking to Martha, Jesus proclaims himself the resurrection: I am the resurrection and the life. If anyone believes in me, even though he dies he will live, and whoever lives and believes in me, will never die. The explanation of this claim is the heart of Jesus’ teaching here. Belief in Jesus establishes a bond of life that not even death can sever. Although believers die physically, the bond will bring them back to life. Furthermore, this bond will survive physical death and keep believers from an eternal death. Jesus posed a solemn question to Martha: Do you believe that I am the resurrection and life? Martha’s answer is immediate and unequivocal: Yes Lord. She elaborates on her faith, assigning three messianic titles to Jesus: Christ, Son of God and one who is to come. She may not know how Jesus is about to accomplish the impossible, but her faith and trust in him are secure. Having explained to Martha what he meant when he claimed to be the resurrection and life, Jesus acts it out. He first prays to God, not in petition for divine power, for having been sent by God, he already possesses it. He prays in thanksgiving, for he knows God always hears him. His prayer is really a public testimony to his relationship with God and is prayed for the sake of those around him. The marvel he performed cannot be denied, but it can be misunderstood. Jesus is not merely a wonder-worker: He himself has the power of the resurrection and he is the source of eternal life. Although, the raising of Lazarus is merely a temporary resurrection, the new lease of life given to him is a powerful sign of the eternal life that faith in Jesus guarantees.

            The miracle of raising Lazarus from the dead is a sign, proof and guarantee of another resurrection which Jesus performs, that is, the raising of our souls from death of sin to the life of grace. Jesus is indeed our resurrection and life, when at baptism he snatched us from darkness and brought us into his admirable light. Jesus has been and is for us our resurrection and life whenever he pardons our sins through the sacrament of reconciliation and when he donates himself in the sacrament of the Eucharist. Jesus who is our resurrection and lifealso poses the same question he asked Martha to you: Do you believe this? Do you believe that I am your resurrection and life? That I work out your spiritual resurrection, that I communicate to you divine and supernatural life and feed you through the sacraments. Do you also believe that I will also raise to life this your mortal and miserable body? Do you believe all these?

Jesus addresses us as he did Lazarus: Come out of your tomb! He wants that you come out of your life of indifference, sloth, selfishness, interior disorder, sadness and dissatisfaction. Come out! Let us dedicate ourselves seriously in an attempt to free ourselves from the inclination of sins and bad vices that hold us prisoners as a grave holds the dead prisoner. Jesus expects from us a little bit of good will and a sincere desire to change our behaviour, attitude and life in order to have the new lease of life of the resurrection .Happy Sunday! +John I. Okoye

GRAPHICS BY BLOGGER