Sunday, December 18, 2011

Homily for the Fourth Sunday of Advent, Year B 2Samuel 7:1-5, 8-12, 14, 16 / Psalm 89 / Romans 16:25-27/ Luke 1:26-38

THEME: IN YOUR WILL IS OUR PEACE





Gradually the season of Advent is coming to an end. Today we begin the second aspect of the Advent Season which focuses on the coming of Christ at Christmas. We are reminded that Christ is the fulfillment of the promise God made to David.




In the first reading, David who is presented to us as a shepherd king has been given rest by God from all his enemies and has fortified his reign. Human as he was, David thought he should reciprocate this gracious gift of God to him. He complains to the prophet Nathan, “… see now, I am living in a house made of cedar, but the Ark of God stays in a tent” (2 Samuel 7:2). David had the good will but God proved to him that good will is not enough but doing God’s will is what matters. Sometimes we want to place our priorities or plans over and above God’s. Yet, He always has good plans for us. This makes the words of the prophet Jeremiah true, “ For surely I know the plans I have for you says the Lord, plans for your welfare and not for harm, to give you a future with hope” ( Jeremiah 29:11).




David was thinking of building a physical structure for God’s dwelling but God had already thought of a dynasty; an eternal covenant with David. We are invited to cooperate with God’s will and he will in turn fulfill our eternal destiny (the example of Mary) and as Dante puts it, “In your will Lord is our peace.”
Not only did God assure David of a dynasty, but freedom from his enemies from generations to generations. God recounts to David his (David) humble beginning and reminded him that what was impossible with men namely a shepherd boy becoming a king of the chosen people is possible with God. All that God demands of us is a total submission of our will to Him





The Ark of God for which David wanted to build a house for and for which God contended that He does not dwell in houses made of human hands was fulfilled in Mary in the Gospel reading of today. Mary becomes that new Tabernacle made not by human hands but by God himself. In the same way this aspect of God is fulfilled in each one of us today. We are the living temples of God. God wishes to dwell in us this Christmas and forever. Jesus takes flesh in us each time we worthily receive the Eucharist. Do you have a room in your heart for Jesus?





The Gospel reading of today already set the tone for the Nativity. The story is about the Annunciation of the Birth of Christ. What the first reading lacked the Gospel provided. In the first reading, David had a goodwill but Mary in the Gospel reading had both good will and submission of such a will to God.




No decision in all the history of humanity can compare in drama and import with the one she was asked to make. The Fathers of the Church liked to picture all of humankind hanging on her answer, begging her to assent. The circumstances were hardly reassuring. She was just a young teenager. She believed God wanted her to remain a virgin, even in marriage. Moreover, as a faithful monotheistic Jew, she could not possibly understand a proposal involving three divine Persons; the angel´s considerate "explanation", that the "Holy Spirit" would "come upon her" amounted to a non-explanation. But none of these human factors was decisive. That she came through in spite of them stems from four fundamental attitudes. She has unlimited trust in whatever God wills. She does not demand that first she must ´understand´; she accepts that God´s ways, even in their human ramifications, necessarily surpass us; She has no preconceived personal plans that are non-negotiable and to which God´s plan must be adjusted; To know and do his will is the hinge on which her life turns.





Therefore she said: "I am the maidservant of the Lord. Let it be done to me as you say". And the Son of God –himself obedient to his Father´s plan– began to inhabit her womb. God became one of us. Our human nature was raised to a new, incomparable dignity. It is the high point of history. This little girl did more for us than all the other great lights of humanity combine (CCC 461-464; 479-486).





This Christmas, we all need to be very clear about the fact that what we do to make it special is simply nothing compared with what God has done. Christmas is his work, not ours. It is his coming, for our salvation. If we focus mainly on the externals – that we and our families and friends provide – then we have missed the point of Christmas. If we make those externals – in these last days of preparation, and in the days of Christmas – so many multi-colored reminders of the loving kindness of the Christ Child who comes among us with his mysterious but totally real presence, then we will be able to approach it all with the deep sense of need and of anticipation that is the condition for genuine, personal encounter with him. Why not propose to inject into our shopping, or cooking, or delivering gifts, or sending cards… spirituality, a lived intentionality? "I am going to do this now so that it will lead those I am doing it for to experience God´s saving love". Then all those ´chores´ can become a spiritual preparation for Christmas.




And recognizing that it is God who gives gifts to us (rather than the reverse), we could ask him that, as his special gift this Christmas, we might learn the fundamental dispositions necessary to become his ´co-workers´ (1Corinthians 3:9), like Mary. Always be prepared to shelve your own plans, if it seems God wants something else. Ready to accept his word –mediated to me through the Church – even when I do not fully ‘understand’ or ‘it does not make sense to me’.




We are again told that immediately Mary said yes to the Angel, the Angel left her. It is significant for us to know that each one of us has a Guardian Angel waiting upon us. Our Guardian Angels are the carriers of our destiny. Day and night, they, like watch men are waiting upon us to say ‘yes’ to God and God’s promises will be fulfilled in our lives. But each time we say ‘no’ to them because we choose to do our own will. Your guardian Angel is still knocking at your door to communicate to you the fulfillment of God’s promises concerning your life.




In conclusion, God saves. David wanted to do something for the Lord: build him a house. He had not understood that it is always God who always provides our needs and wants, not we for God. It is we who are needy. God has no needs. We cannot do him any favours, even if in our moments of greater generosity we tend to think of ourselves as doing just that. In ways often less clear, but sometimes more painful, than the prophet Nathan´s word, he takes care of teaching us this. Our salvation is always his initiative, always totally gratuitous, and always surpasses human logic. Salvation does not come from man; because unless the Lord builds the house, those who labor labour in vain (Psalm 127:1).

Friday, December 9, 2011

Homily for the Third Sunday of Advent, Year B Isaiah 61:1-2, 10-11/Luke 1:46-50, 53-54/1Thessalonians 5:16-24/ John 1:6-8, 19-28

THEME: BE JOYFUL
A story is told of a religious Sister named Marian Stella who was heading a secondary school for boys. The boys were so stubborn that Sister was very hard on them. One Christmas season, as the boys were busy preparing the Christmas crib, one of them accidentally broke one of the statues made of ceramics. All the boys screamed “Sister will steam you alive.” They were just waiting to see what Sister will do to the poor boy. When sister came, and saw what has happened, she was calm, unusual of her. Then she bend down and began putting the broken statue together piece by piece. As she did that she looked at the astonishing faces of the boys and told them, “This is what Jesus came to do at Christmas namely to heal our brokenness and and make us joyful in the midst of our weaknesses. Are you broken?



This Sunday is traditionally called Gaudete (Rejoicing) Sunday. This is because the readings of today’s liturgy bring into sharp focus Jesus’ liberation for the entire humanity. Jesus liberates us from the slavery of sin onto the threshold of freedom and peace. He restores the social order which hitherto is beset with injustice. In the same light, Mary, our mother rejoices too in the fact that through her, God restores the social order and brings hope to a humanity whose hope is waning.



The first reading from the prophet Isaiah forms part of the book of Isaiah called Trito Isaiah or the Book of Restoration. The Israelites have just returned from exile in Babylon, their Temple (their pride) has been destroyed. Indeed, they were dejected, broken and experienced all the negative things associated with being in exile. It is within this context that Isaiah prophesied about the coming of the Messiah who will restore both the social and religious order. The prophet says “The Spirit of the Lord is upon me, because the Lord has anointed me; he has sent me to bring good news to the oppressed, to bind up the broken hearted, to proclaim liberty to captives and release to the prisoners and to proclaim the year of the Lord’s favour… (Isaiah 61:1-2a).




The Israelites have every cause to rejoice because all that they lost in exile was being restored to them. Their identity, their integrity and the like were being restored. For the prophet assures them “ For as the earth brings forth shoots and as a garden causes what is sown in it to spring up, so the Lord God will cause righteousness and praise to spring up before all the nations” ( Isaiah 61:11a).
You will notice that the images the Prophet uses presupposes that joy or to rejoice is a gratuitous gift from God; it is unmeritorious. The same is true for the many who are searching for meaning in life. It does not matter if you are the cause of your own problems. The Lord wants to restore you; he wants to restore your brokenness.




Gratitude is the least of all the virtues. But ingratitude is the greatest of all the vices. God requires of us a little bit of appreciation for what He is doing in our lives. Therefore, on this third Sunday of Advent, the Church presents to us already, Mary in the Psalm as a model of rejoicing in the Magnificat she sang. Mary teaches us how to praise God even in the most difficult circumstances of our lives. It is one of the prayers of the Church that has and continues to be prayed so often that it has become a cliché and for that matter is not really appreciated by those who pray them. I think, a reflection would aid us to rediscover the richness of this prayer and like Mary, we would always sing the praises of God who has called us out of darkness into his wonderful light.




What kind of joy are you looking for? Is it one that is transient; one sought in material possession? St. Paul in the second reading presents to us that joy or rejoicing is all about … “praying without ceasing, giving thanks to God in all circumstances for this is the will of God in Christ Jesus for you” ( 1Thessalonians 5:16-18). Indeed, as Dante said “In your will, Lord we find true peace. Who are those seeking for true joy and peace? Do the will of God.




Mother Church admonishes us at the beginning of the Church’s Liturgical year to rejoice in the following words “Rejoice in the Lord always again I will say rejoice. Let your gentleness be known to everyone. The Lord is near. Do not worry about anything, but in everything by prayer and supplication with thanksgiving; let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:4-7).




In sum, certainly, we can be joyful in the midst of suffering and turmoil so long as we are close to Christ. This is the secret of the saints. They reached such a degree of closeness to their friend Jesus that suffering only increased their joy because it made it easier for them to identify with him. The secret of the saints must be our secret too. As we grow closer to him our joy will increase. Jesus, of course, is the fire which warms us. We need to get close to him – to know him as our personal friend.

Saturday, December 3, 2011

Homily for the Second Sunday of Advent, Year B Isaiah 40:1-5, 9-11/Psalm 85/ 2Peter 3:8-14/ Mark 1:1-8

THEME: REPENT!
This second Sunday of Advent begins a focus on St. John the Baptist as the Forerunner. His purpose is to call people to repentance before the coming of Jesus Christ. That is his complete responsibility! Simply to point out the way to Christ and call people's attention to the fact that He is coming. It is the people's responsibility to hear his word and act on it, changing their lives for the better through repentance. John is a great model of the humility we all need as we continue our journey through this Advent season. For--who knows?--God may be calling you to point the way of the Lord to someone, to many people, perhaps without even realizing it.



If we understand this section of the Prophet Isaiah as Deutero-Isaiah and the Book of Consolation, then the first reading of today is appropriate. The Israelites were in exile because of their waywardness and sinfulness. However, in their waywardness, Yahweh never abandoned them. He consoles them and assures them of the fulfillment of the promise of the Messiah and Redeemer. He says, “Comfort, O comfort my people, says your God. Speak tenderly to Jerusalem and cry for her that she has served her term, that her penalty is paid, that she has received from the Lord’s hand double her sins” (Isaiah 40:1-2).




In spite of the fact that their sin is atoned for, the coming of the Messiah can only be meaningful if they made the conscious effort to welcome him namely putting away all evil or the works of darkness. So he says, “Every valley shall be lifted up and every mountain and hill be made low; and uneven ground shall become level and rough places a plain. Then the glory of the Lord shall be revealed…” (Isaiah 40:4-5). You need to watch road contractors at work trying to level mountainous areas or having to fill valleys in order to construct a road. The lesson for us is that we are called to lose our time, our energies and above all what is most cherished in our lives even though they are evil. This is what this season calls us to; to prune our lives. It is only then that the saviour will come to us.



Not only is the Prophet to console them, he assures the Israelites that the coming of the Lord will be characterized by subduing of nations under him. All sovereignties including those oppressing the Israelites will be subdued. The vulnerable will have a place in his network of salvation. This is because he is like a shepherd King feeding his flock, gathering them against his breast. The shepherd king attribute of Christ is made clear again in that he will bring hope to the vulnerable.



Just as the first reading was a consolation to the Israelites in exile, the second reading is a reminder that as we await the Lord, whether he comes early or not, we must not relapse into sin or take advantage of his delay to do evil. This is because, “ The Lord is not slow about his promise, as some think of slowness, but is patient with you not wanting anyone to perish but all to come to repentance” ( 2Peter 3:9).



In our day to day relationships, when we are expecting someone who is so dear to us, we prepare so well for such visits. Such visits are usually filled with anxieties because we want to please our beloved. The Gospel reading presents us with a direct opposite of this situation. As we wait for Jesus’s second coming, we are called to prepare seriously for him. In the case of Jesus who is our guest, he comes to prepare us for his coming in the person of John. Thus the guest rather prepares the host for his coming. What a paradox, yet it is true. St. Mark says, Look, I am going to send my messenger before you. He will prepare your way” (Mark 1:3).




Again, we are told that the kind of preparation John gave his disciples was a baptism or repentance for the forgiveness of their sins. If John has been sent by Jesus to prepare our way, then the preparation will not fall short of repentance. This season is not a time to busy ourselves about what we will eat or wear at Christmas. It is a time of reconciliation for all especially those who have not received the Sacrament of Baptism; it is a time of stock taking about how we have lived our baptismal promises. Let us not be like Martha who was so busy about receiving a guest. This is because Jesus, the Servant of the Servants is visiting us to serve and not to be served and to give his life as a ransom for many.




Moreover, we are also told that “ All people from the whole of the Judean countryside and all the people of Jerusalem were going out with him and were baptised by him in the river Jordan , confessing their sins” ( Mark 1:5). This Second Sunday of Advent calls us all to give serious attention to the Sacrament of Reconciliation. It is not an option; it is Christ who comes to us to offer us forgiveness of our sins.



In conclusion, Saint Ambrose of Milan has this to say “…for repentance must first condemn sin, that grace may blot it out. So then, John, who was a type of the law, came baptizing for repentance, while Christ came to offer grace. May the lure of greed not impede us from the joy which moves the hearts of those who seek him. May the darkness not blind us to the vision of wisdom which fills the minds of those who find him. Maranatha, Come Lord Jesus!

Sunday, November 27, 2011

Homily for the First Sunday of Advent, Year B Isaiah 63:16-17, 64:1, 3-8/Psalm 80/ 1 Corinthians 1:3-9/ Mark 13:33-37

THEME: TAKE HEED, WATCH AND PRAY



“To you, my God, I lift up my soul, I trust in you; let me never come to shame. Do not let my enemies laugh at me. No one who waits for you is ever put to shame” is our entrance antiphon for this first Sunday of Advent. It is a song of total abandonment of the Psalmist to God.


The Season of Advent which is the first season of catechesis is divided basically into two: The readings for the first Sunday of Advent– 16th December recalls the promise of a Messiah and at the same time focuses on the second coming of the Messiah as Judge. The readings from 17TH- 24TH December focuses on the first coming of the Messiah, the fulfillment of the promise of this Messiah and the closest events before the coming of the Messiah (The Nativity).



In the first reading, the people of Israel were taking stock of their lives. This section of the book of the Prophet Isaiah is called Third Isaiah and it is called the Book of Restoration presupposing that the Israelites have just returned from exile. The prophet recounts the merciful deeds of God for his people in spite of their unfaithfulness to Yahweh.



What we read today is a prayer of penitence from the remnant who have returned from exile. Having recounted their evil deeds, they reminded God that “For you are our father, though Abraham does not know us and Israel does not acknowledge us, you O Lord are our Father, our Redeemer, from of old is your name” ( Isaiah 63:16).


The usual habit of man when he sins is to blame others. So the remnants complained “But you were angry and we sinned; because you hid yourself, we transgressed” (Isaiah 63:5). Adam and Eve did same. But in this inaction lies our frailties; our nothingness to come out of our sinful situation by our own strength. Our blame game must have as it basis an acknowledgement of the fact that God is all in all. This is the reason why Christ’s second coming is meaningful to us. This is because we cannot save ourselves from our wretchedness even though we brought it upon ourselves. Therefore, the prophets acknowledges “ We have all become like one who is unclean and all our righteous deeds are like filthy cloth…Yet you O Lord, you are our Father; we are the clay and you are the potter; we are all the work of your hand” ( Isaiah 64:6,8).



As we await the second coming of Christ and like the Israelites in the first reading, we are reminded that it is a time of stock taking. We must know that “God’s faithfulness is a burglar and a shield” (Psalm 91:4b). No situation is hopeless at all. If God will allow the remnants to return in spite of Israel’s unfaithfulness, then this season is indeed a joyful season; a season of hope.



In the Gospel reading, we are reminded about Christ’s second coming. Like the remnant of the people of Israel who were longing for God’s restoration, we are confronted with the reality of this restoration namely persecution and trials. But in this lies our victory.



To “watch” means to be alert, to stay at one’s best; to stay awake. The unsaved world scoffs at us because we continue to cling to what for them is an unrealistic “blessed hope” but he will return as he promised (cf 2Peter 3). That is why FAITH must accompany the action of staying awake. If faith is not at the very heart of what we are awaiting, then we are not different from our scoffers; we are the most pitiable of all people. Our task is to be faithful and to be busy, not to speculate about the hidden details of prophecy.




Watchfulness has nothing to do with going to heaven. It is purely a matter of pleasing Jesus, hearing his loving commendation and receiving His reward (cf Matthew 25:14-30). There is no suggestion here that when he returns, Jesus will take only the faithful to heaven and leave the others on earth to suffer the tribulation. We are his family and just as he promised us, he is preparing a home for us all, even the least unworthy (cf John 14:1-6). We go to heaven because of his grace, not because of our faithfulness or good works (cf Ephesians 2:8-10).



The Christians during the time Mark’s Gospel was written were facing persecution in Rome and all of the Roman Empire. Thus, St. Mark wrote to them to comfort, strengthen and encourage them. If God is able to help his people witness in such fierce persecutions, then He will surely give us the grace to do same in our world of fragile peace and empty promises.



While Christians today will not experience the terrible sufferings described in this chapter, we will have our share of the persecution and tribulation in this world if we are not already experiencing it, before the Lord returns (cf John 16:33; Acts 14:22).


In the second reading, St. Paul expresses profoundly his gratitude to God for the Graces He has bestowed on the Corinthian community. He assures them that God is faithful to his promises of making them constantly His own. In the same way, in the Ordinary Time of the Church’s Liturgical Year, the truth of our Faith was unraveled to us so that we can claim this promise that St. Paul today thanks God for. The Season of Advent is here with us again in which our faith is expounded to us so that we can relive it in the Ordinary Season. How far have we lived this faith experiences last year? Another opportunity avails itself this year.



In sum, whatever our challenges are today, the warnings of this message in Mark 13 may be applied to our own lives: “ Take heed that you are not deceived” ( cf Mark 13:5,23); “Take heed that you do not become discouraged and quit” ( Mark 13:9); “ Take heed, watch and pray” ( Mark 13:33) and “ What I say unto you, I say unto all, ‘ watch’ ( Mark 13:37). Maranatha: Come Lord Jesus!

Friday, November 18, 2011

Homily for the 34th Sunday in Ordinary Time, Year A Ezekiel 34:11-12, 15-17/Psalm 23/ 1 Corinthians 15:20-26, 28/ Matt. 25:31-46

THE FEAST OF CHRIST THE KING


THEME: YOU DID IT TO ME


The focus of today’s feast is to acknowledge the universal kingship of Jesus and his bid to hand over the kingdom to his father, so that God will be all in all. It must be emphasised that Christ’s kingship is a shepherd kingship as opposed to the political kingship the Jews expected and our kingship system today.



The first reading of today presents Jesus as a shepherd king, one who comes to judge his flock. It is as if the shepherds of Israel have failed in their duty as shepherds. He says “The Lord says this; I am going to look after my flock myself and keep all of it in view. As a shepherd keeps all his flock in view…” (Ezekiel 34: 11-12) As a shepherd king, his heart goes out for those sheep that are scattered in order to gather them.




We are presented with the qualities of a good shepherd; one who goes in search for the lost sheep. The good shepherd does not discriminate as regards race, colour, tribe, and status to mention but few. Indeed, he identifies with the vulnerable in society. (This idea is captured in the gospel reading of today). He says, “I shall look for the lost one, bring back the stray, bandage the wounded and make the weak strong. I shall watch over the fat and healthy. I shall be a true shepherd to them.” This text already presupposes that Jesus had a fundamental option for the poor and vulnerable in society and this is the duty of every Christian especially the shepherd of God’s flock. Judgment then will be pronounced on those who fail to identify with the vulnerable.



The Psalmist identifies the shepherd as presented in the first reading, with the Lord. This shepherd does not only provide our needs but our wants; a shepherd who does not lord it over his flock but humbly preparing a table for his flock. Can you imagine Jesus putting on apron and serving you at table? This is the king we celebrate today. Indeed, Jesus is the hope of the hopeless.
The gospel reading presents to us vividly the criteria for judgment. It is how we treat the vulnerable namely the poor, the sick, the imprisoned, the hungry is that will grant us admittance into God’s presence.



The community that fails to care for its vulnerable is a recipe for disaster. The Church community is no exception. Indeed, Jesus makes it clear to us that it is the vulnerable who will guarantee our ticket to heaven. By way of example, he spent the greater part of his ministry bringing joy and hope to them. This is the example Jesus left the Church. How far have we lived the ideals?



The encyclical letter which brought about this feast called QUAS PRIMAS among other things has this to say to all the faithful of Christ, “The faithful, moreover, by meditating upon these truths, will gain much strength and courage, enabling them to form their lives after the true Christian ideal. If to Christ our Lord is given all power in heaven and on earth; if all men, purchased by his precious blood, are by a new right subjected to his dominion; if this power embraces all men, it must be clear that not one of our faculties is exempt from his empire. He must reign in our minds, which should assent with perfect submission and firm belief to revealed truths and to the doctrines of Christ. He must reign in our wills, which should obey the laws and precepts of God. He must reign in our hearts, which should spurn natural desires and love God above all things, and cleave to him alone. He must reign in our bodies and in our members, which should serve as instruments for the interior sanctification of our souls…”



The pope reminded all nations and their rulers of their duty in the following words, “Nations will be reminded by the annual celebration of this feast that not only private individuals but also rulers and princes are bound to give public honor and obedience to Christ. It will call to their minds the thought of the last judgment, wherein Christ, who has been cast out of public life, despised, neglected and ignored, will most severely avenge these insults; for his kingly dignity demands that the State should take account of the commandments of God and of Christian principles, both in making laws and in administering justice, and also in providing for the young a sound moral education.”



Our faith is rooted firmly in Jesus of Nazareth who was declared a king at his execution. He was not a king who craved for power, nor a dictator who dominated and trampled underfoot those who encountered him. In his Kingdom, his poor subjects were cherished and loved; they were his friends, the little ones, his brothers and sisters who partook in his very life. Worldly kingdoms will come and go. The Kingdom of Jesus Christ will never pass away. Mother Teresa of Calcutta understood this clearly in his earthly mission as evidenced in the love she showed to the vulnerable of her days.



In conclusion, we must not resist his first coming and then we need not fear his second coming. Surely Christ is coming. Let us be free from anxieties. The man who is free from anxieties waits for the coming of the Lord without fear. What sort of Christ is it to be afraid of his coming? As the Liturgical Year comes to a close today, let us remember our standard of judgment will be how we have treated the vulnerable in our society. As the season of Advent begins, may we be watchful in prayer and render service to one another.

Friday, November 11, 2011

Homily for the 33rd Sunday in Ordinary Time, Year A Proverbs 31:10-13, 19-20, 30-31/Psalm 128/ 1 Thess 5:1-6/ Matt. 25:14-30

THEME: IN USING OUR GIFTS, GOD MULTIPLIES THEM


When the bridegroom comes, can he find us a faithful wife? Last week’s gospel reading reminded us about the coming of the bridegroom and called on us to go welcome him. However, we were not told who the bride was.



The first reading of today metaphorically presents to us the bride whom the writer of the book of Proverbs calls “A PERFECT WIFE?” The writer is aware of the qualities of a perfect wife and he spells them out vividly. The Church is that perfect bride by virtue of the fact that Jesus died for her. The Lord expects to come back and see her bride ready and as spotless as possible.




As the Liturgical year comes to a close, can Jesus say to us his bride (The Church), “A perfect wife, who can find?” How faithful have we been to our husband, Jesus?
It is only those who bear the imprint of a perfect wife who will be rewarded with salvation. Paul, in the second reading, used this image to warn believers not to be caught napping. Since we do not know when the Lord will return for his people, we must live in constant attitude of watching and waiting, while we are busy working and witnessing.




Paul emphasises that as believers, we know that the Lord is surely coming while unbelievers are living in constant ignorance of God’s plan. Are you a believer, yet living in constant ignorance of God’s plan? Then you are sure that that day will catch you like a thief. Staying awake means fulfilling our Christian obligation spelt out in the first reading namely support for the people, promoting justice and caring for the needy. This is the perfect wife Christ expects to find at his second coming.




The Gospel reading is a reminder to us all that God recognises our unique capabilities. As a good shepherd, he recognises our unique talents and abilities. Therefore, no one has any excuse whatsoever as far as his own contribution to his salvation is concerned.



We are reminded that the time for our accountability is imminent. The talent has been used metaphorically to represent our unique roles in building the body of Christ. It must be emphasised that everybody has a spot to do good.



It is obvious from the response of the master to the servants when they rendered their accounts that God does not burden us or allow us to be burdened beyond what we can bear. He gives us responsibilities taking cognizance of our human limitations yet he expects results from us. The Gospel writer puts it succinctly “Well done good and faithful servant, you have shown that you can be faithful in small things, I will entrust you with greater…” (Matthew 25:21).




It is the ordinary acts of love that will win us something great namely Heaven which is not a meritorious gift but a gratuitous one. The Catholic Hymn says it all
“Yes Heaven is the prize
my soul shall strive to gain,
one glimpse of paradise repays a life of pain” ( Hymn 212).



The attitude of the third servant leaves much to be desired. The lesson for us is that he who cannot fulfill his duties while on earth cannot as well fulfill his heavenly duty. Our life in heaven is already being measured by our life on earth. If heaven is the prize, then no risk is too much to attain it.



Who are we that God should entrust his property to us? “Consider your own call, brothers and sisters: not many of you were wise by human standards, not many were powerful, not many were of noble birth. But God chose what is foolish in this world to shame the wise; God chose the weak in the world to shame the strong” (1Corinthians 1:26-27). This is the human being God has dignified.



There is an element of surprise in today's parable. From the beginning of today's parable, we are told that the master gave each slave a certain amount of money as pure gift. The master demonstrated a gratuitous generosity. The third slave pigeonholed his master and simply could not fathom that the master was being so generous. The slave seems to be basing his actions on some kind of strict or literal justice that enables him to justify his own miserly actions. In the end, the third slave loses everything.



The bridegroom expects of his bride the following virtues namely: her worth must be beyond pearls, she must be industrious, caring for the poor and needy, confident in her husband, and wise. Heaven is worth sacrificing your entire life for.




In sum, when we apply the concept of generosity to God and Jesus, a lesson emerges for us. When we truly understand and appreciate the greatness of God's gift to us in his Son Jesus, we experience a special freedom and gratitude, and we are willing to take risks. To do God's will becomes an enterprising, risk-taking adventure, based on God's gratuitous generosity, justice, mercy and boundless trust in human beings. Today's parable emphasizes actions and enterprise, and helps us to prepare the way for the great works of mercy and justice in the final judgment scene as presented to us next Sunday where Jesus will ask us whether we have put the beatitudes into action.

Saturday, November 5, 2011

Homily for the 32nd Sunday in Ordinary Time, Year A Wisdom 6:12-16/Psalm 63/ 1 Thess 4:13-18/ Matt. 25:1-13

THEME: TURN HIS DELAY INTO AN OPPORTUNITY


As we approach the Feast of Christ the King, it is obvious from the readings that Jesus Christ is the protagonist; the one we await; the king of kings. It is said that true wisdom comes to us when we realise how little we know about ourselves and the world around us. Therefore, let us search for the true wisdom so that in finding him, we discover our true self.



In the first reading the writer of the book of Wisdom presents to us wisdom personified. He says, “Wisdom is radiant and unfading and she is easily discerned by those who love her” (Wisdom 6:12). This means that wisdom cannot be hidden. It is something that is always evident for all to see. It is always brightening. Thus no one can have any excuse for not finding it.



Again, she is readily found by those who earnestly seek her. The only excuse one can give for not finding her is when one does not look for her.
Furthermore, it is not as if when we diligently look for her that by our own effort, we find him. The paradox is that “She hastens to make herself known to those who desire her” (Wisdom 6:13). The prophet Jeremiah reiterates this fact when he says, “When you search for me, you will find me; if you seek me with all your heart, I will let you find me says the Lord… (Jeremiah 29:13-14).



The wisdom makes herself available to us when we search for her is presented to us in the Gospel as Jesus Christ; the bridegroom that we all await; Jesus the wisdom of God. The Gospel writer reiterates the fact that due diligence must be applied by anyone who desires to meet the Lord.



There are many of us following Jesus today, professing our faith in Jesus but our dispositions and attitudes differ. Those virgins who did not bother to take additional oil perhaps presumed that the bridegroom will come at their own convenience. We are called upon to deal seriously with the sin of presumption as we await the universal king. Many will follow Jesus but not all who say Lord, Lord will enter the kingdom of heaven but those who do his will.



Just as in the first reading, wisdom walks about looking for those who are worthy of her and graciously shows herself to them, so in the gospel reading, though the maidens were asleep, it was the cry that the bridegroom is passing that woke them up. Indeed, the bridegroom could have passed by them without them knowing. This is to show us that in our search for Jesus, if we are sincere, it does not matter whether we are weighed down by our weaknesses or the anxieties of this life, he will let us find him.



When the bridegroom comes, it is those who are ready who will go with him. How ready are we? When the Lord comes, will he find us ready? How pitiable it will be for us when the door is closed. Being "ready" in today's Gospel meant for Matthew the performance of good works, but we know that there were other obligations to be fulfilled as well: abstinence from bad behavior (15:19); love of enemies (5:44); love of other Christians (24:12); forgiveness of those who have wronged us (18:21-35); bold faith (21:21); loyalty to Jesus (10:32); and love of God (22:37).
According to the Jewish custom at the time, the oil was made from olive. Perhaps, it is the same oil that is used in celebrating the sacraments namely the oil of Chrism and the oil of Catechumen. This means that we must always keep alive what we received during the celebration of the sacraments.



How often do we have our lamps with us, but no oil to burn in them? Blessed Teresa of Calcutta spoke about this:
"What are the oil lamps in our lives? They are the little everyday things:
faithfulness, punctuality, kind words, thoughtfulness of another person,
the way we are silent at times, the way we look at things,
the way we speak, the way we act. Those are the little drops of love
which make it possible for our life of faith to shine brightly."



Earlier in Matthew's Gospel, in the famous Sermon on Mount, the crowd was urged by Jesus to let their light shine so that people will see their good works and give praise to their Father in heaven (5:16). The "oil" in today's parable symbolizes good works and deeds. Wise people are vigilant, like the bridesmaids in the Gospel story who brought not only their lamps but also enough oil to last the night.
The point is to turn the delay into our advantage. Had the young girls shared their oil with each other, the outcome of this parable may have been different. However the point of the story is not about equitable distribution of goods, but something deeper. Precisely because the time of the arrival of the bridegroom is uncertain, it is even more necessary that one stand in a state of readiness to welcome him. In other words, Matthew tries to change the very source of the problem: the delay of the end and the return of Christ- into an advantage. The delay itself is meant to sharpen our hope. The delay itself calls us and moves us to a greater fidelity, vigilance and love.



The Psalmist gives us an example of one who seeks for the wisdom of God namely Jesus Christ. He longs for it like a dry weary land without water. Even on his bird at night he remembers the Lord. This should be the Christian attitude. Every moment of our life must be to search for the Lord.




In conclusion, our decision to follow the Lord must be backed by action. Our decision must be action oriented namely having the right disposition and attitude towards the king we are awaiting. Some of us are still at the decision stage marking time. Surely he is coming and when he comes will he find us ready?

Friday, October 28, 2011

Homily for the 31st Sunday in Ordinary Time, Year A Malachi 1:14-2:2, 8-10/ Psalm 131/1Thess 2:7-9, 13/ Matthew 23:1-12

THEME: ALL HONOUR BELONGS TO GOD


Honour and shame are the core value of many societies. Honour is a public claim to worth and public acknowledgment of that claim. Shame is a lack of sensitivity to one’s honour, carelessness in guarding and maintaining it. The very nature of the Priestly ministry demands humility and service. This is because the one in whose ministry we share came to serve, not be served and to give his life as a ransom for many. Thus in the exercise of our ministry, let us not create the impression as if we want to usurp God’s glory. The liturgy for today will remind all Priests that to God belongs all glory and honour.



As we prepare to celebrate the universal kingship of Jesus, the prophet Malachi in the first reading, sends strong warnings to the priests of God who have become demy-gods in the discharge of their duties, promoting their own ideals and preaching falsehood, all in the name of honour and fame. He says, “I am a great king, says the Lord of host and my name is reverenced among the nations. And now O Priests, this command is for you. If you will not listen, if you will not lay it to heart to give glory to my name, says the Lord of Hosts, then I will send the curse on you and I will curse your blessings…” (Malachi 1:14-2:2).



If God decides to turn the blessing of the Priest into a curse, what will become of that Priest? Not only have the Priests strayed from honouring God, they have caused the flock of God to do same. That God will make of them a reproach to the very people they minister to cannot be over-emphasised.



Today many men and woman of God stand accused of this message. We sell the blessings of God for money. We have failed to heed the charge of God that freely we have received and freely we must give. Many men of God are not approachable. They are leaving in luxury at the expense of their flock. They have shown partiality in their dealings with God’s people.



They have shown partiality with their dealings with the rich and poor. They have alienated the poor people and aligned themselves with the rich and have failed to even rebuke the rich for their misdeeds. The prophet will ask, “Have we not all one Father? Has not one God created us? Why then are we faithless to one another, profaning the covenant of our ancestors” (Malachi 2:10-11)?



St Paul in the second reading presents to us a model of what the Priest of God should be like. The Priest of God must be like a mother, loving and caring for her own children. The Priest of God must be ready and eager to hand over to the flock not only the good news but his whole life as well. Even though, it was Paul’s right to depend on the Thessalonians for his needs, he gives us an example of a Priest who must work and provide for his own needs. It is when the Priest of God has done this that the Word of God becomes a living power among God’s people.



In the gospel reading, Jesus challenges the religious leaders of his time not to arrogate to themselves the honour which they do not deserve. He condemns their double standard behavior and urged his followers in the following words, “Do what they tell you because they occupy the chair of Moses but do not do what they do” (Matthew 23:3). Jesus reminds us all that every honour goes with responsibilities. When Jesus cautions his disciples not to allow themselves to be called Rabbi, Teacher or Master, he meant to tell them that it can trigger of pride and usurpation of the honour and praise that belongs to God alone as is evident in the life of the Pharisees.



Our duty as leaders of our various Christian Communities is to lead others to Christ and not to ourselves. Jesus admonishes all leaders to adopt a servant leadership; a leadership based on service and humility. This is because in this lies true greatness. The paradox of Jesus’ statement lies in the fact that when we exalt ourselves, we are humbled but when we humble ourselves, we are exalted.
Honour is not self-imposed. It is the daily fruit of humility and service. We are reminded by the writer of the Letter to the Hebrews that “Every high Priest chosen from among mortals is put in charge of things pertaining to God on their behalf, to offer gifts and sacrifices for sins. He is able to deal gently with the ignorant and wayward, since he himself is beset with weaknesses… and no one can take this honour upon himself, but takes it only when called by God just as Aaron was” ( Hebrews 5:1-4).



In sum, the Priesthood is a gift. Sometimes, we behave as if it is meritorious. The readings of today should cause all unfaithful ministers to repent. This is because the coming of the universal king is imminent. May Christ be our light, shinning in our hearts especially in the hearts of all Priests and God’s ministers. Let us be servants to one another for in this lies our true greatness.

Saturday, October 22, 2011

Homily for the 30th Sunday in Ordinary Time, Year A Exodus 22:20-26/ Psalm 18/1Thess 1:5-10/ Matthew 22:34-40

THEME: YOU BEAR THE IMAGE OF LOVE


Last week, I reminded you that we bear the image of God and so our responsibility is greater; a responsibility which makes us greater than Caesar’s image on the coin. Today, we are invited to reflect on one of the images of God which we bear namely LOVE. Love is at the heart of God’s creation.



In the Gospel reading, the religious leaders during Jesus’ time are not satisfied with trapping Jesus. Today, it is a Lawyer who becomes an instrument of that trap. He asked Jesus, “Teacher, which commandment in the law is the greatest?” He said to him, “You shall love the Lord your God with all your heart, and with all your soul and with all your mind…you shall love your neighbor as yourself” (Matthew 22:36-39). By Jesus’ answer, the Pharisees stand condemned because, they fail to love him who is God and neighbor to them.



Jesus reminded them that on the commandment of love hang the law and the prophets. Indeed, Jesus is the fulfillment of the law and the prophet. We are called upon to reflect this image of love as we prepare to meet the king of kings who comes to judge the living and the dead. This is because, we will be judged according to the law of love.



Indeed, the king we are awaiting shows us that a man can have no greater love than to lay down his life for his friends. Jesus did not only say this, he demonstrated it by dying on the cross for us while we were still sinners.
The first reading gives us practical ways by which we can reflect this image of love by loving God and our neighbor as ourselves.



To begin with, Moses exalts the Israelites “Whoever sacrifices to any god other than the Lord alone, shall be devoted to destruction” (Exodus 22:20). Condemnation is there for those who refuse to acknowledge God’s sovereignty; those who refuse to love God with the totality of their being.



Another sin against the commandment of love, Moses admonished them is “You shall not oppress a resident alien for once you were an alien in Egypt” (Exodus 22:21). Justice and righteousness are the foundations of God’s throne. It is said that the oppressed is the worse oppressor. The converse should have been true. This is because one who has been oppressed must rather be compassionate. How do we treat widows and orphans n our communities, both in the Church and in secular society? Often, we treat them with contempt forgetting that they hold the key to unlocking our entrance to heaven.




According to the book of James, “If any think they are religious and do not bridle their tongues but deceive their hearts, their religion is worthless. Religion that is pure and undefiled before God is this: care for orphans and widows in their distress” (James 1:26-27). Knowing the plights of orphans and widows, Jesus himself showed compassion to them. A case in point was when Jesus raised to life the son of the widow of Nain. Jesus, by this action, restored hope to this poor widow whom hitherto will have been without any inheritance according to their Jewish custom. A little bit of love shown to such people will restore their hope. This is our duty as Christians who bear the image of God and it is upon this that we will be judged.
Furthermore, Moses warned them against lending money to the poor at usury. Jesus paid the debt that we did not owe. The moment we fail to restore dignity to the poor of our society, we miss heaven (Matthew 25:45ff). To have poor people among us is a blessing. It is a privilege to support the poor people in our communities. This is because they hold the key to our salvation. In this regard, I duff my heart out to the St. Vincent De Paul Society in our various parishes.



In last week’s gospel reading, when Jesus answered them on the issue of payment of tax, the Pharisees were amazed. However, in today’s gospel, we realised that such amazement only led them to trap Jesus all the more instead of causing them to repent. Are you amazed or fascinated about Jesus? Is that amazement or fascination bringing about conversion in your life?



By Jesus’ answer “You shall love the Lord your God with all your heart, with all your and with your entire mind”, Jesus affirms again what it means to give to God what belongs to God. God demands of us a total self- giving. We are reminded that fulfilling your social responsibility does not mean a denial of God and giving yourself totally to God does not mean a denial of your social responsibility. They complement each other.



Pope Benedict XVI's 2005 Encyclical Letter "Deus Caritas Est" (God is Love) sums up beautifully the message of today's Scripture readings:
"Being Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a decisive direction. (...) In acknowledging the centrality of love, Christian faith has retained the core of Israel's faith, while at the same time giving it new depth and breadth. The pious Jew prayed daily the words of the Book of Deuteronomy which expressed the heart of his existence: 'Hear, O Israel: the Lord our God is one Lord, and you shall love the Lord your God with all your heart, and with all your soul and with all your might' (6:4-5). Jesus united into a single precept this commandment of love for God and the commandment of love for neighbor found in the Book of Leviticus: 'You shall love your neighbor as yourself' (19:18; cf. Mark 12:29-31). Since God has first loved us (cf. 1 John 4:10), love is now no longer a mere 'command'; it is the response to the gift of love with which God draws near to us."




In conclusion, “…The fruit of faith is LOVE. The fruit of love is SERVICE. The fruit of service is PEACE says Blessed Mother Teresa." The face that we bear the image of love shows that love will bear witness against us of for us on the day of judgment. May Blessed Teresa of Calcutta teach us how to love God and neighbor in unity and harmony.

Friday, October 14, 2011

Homily for the 29th Sunday in Ordinary Time, Year A Isaiah 45:1, 4-6 / Psalm 96/1Thess 5:1-5/ Matthew 22:15-21

THEME: YOU BEAR THE IMPRINT OF GOD’S IMAGE

In five weeks time, mother Church will celebrate the universal kingship of Jesus Christ popularly called the Feast of Christ the King. This feast brings to an end the Church’s Liturgical Year. The readings of the last three Sundays reminded us of the Parousia (the second coming of Christ). It urged us to respond to God’s invitation to the heavenly banquet, a rejection of which is a total rejection of God and the beatific vision.



In the first reading, God proves Himself faithful to the house of Israel to the extent that even when he did not find a worthy leader among His chosen people to rescue them from their enemies, he finds a pagan king, Cyrus to bring them out of exile. The prophet says, “For the sake of my servant Jacob, and Israel my chosen, I call you by your name, I surname you, though you do not know me…” (Isaiah 45:4-5).



Every leader that God chooses, He anoints. Thus Cyrus was anointed. Isaiah says, “ Thus says the Lord to his anointed, to Cyrus, whose right hand I have grasped to subdue nations before him and to strip kings of their robes, to open doors before him and the gates shall not be closed” ( Isaiah 45:1). We are presented with a prototype of an anointed servant. This brings to sharp focus the fact that we can only be sent on mission when we are called and anointed.



Indeed, Cyrus did not know God but God used him to accomplish great things. What about us who know God? He will do greater things we us. Do you know God?



In today's Gospel (Matthew 22:15), the Pharisees try once again to entrap Jesus in his speech. They realize that they are being portrayed by Jesus as having refused an invitation to conversion of heart (last Sunday's banquet story 22:1-14). Therefore they begin to plot against Jesus by launching an attack. They begin their questioning by flattering Jesus, attempting to take him off guard. A Pharisee compliments Jesus for being honest, teaching the way of God authentically, and taking no account of any person's status or opinion.




The rejection of the Israelites meant that God is capable of raising leaders in every age and time. Jesus becomes that perfect revealer of God who wields authority for the common good namely that he paid the debt that he did not owe. Indeed, Jesus’ authority was a servant authority or leadership. Thus as we anticipate the Feast of Christ the King, Mother Church presents to us the servant Kingship of Jesus as a model for all authority figures.



The kingship that Jesus brings is not one to cause confusion and riot but of peace. By Jesus’ answer to the Pharisees and the Herodians that we should give what belong to Caesar to Caesar and what belong to God to God, he called on all Christians to respect constituted authority for the common good. Indeed, respect for constituted authority is a conditio sine qua non for an acceptance of Jesus’ kingship.




Two images are before us: that of Caesar and that of God. To the first image, Jesus asks a simple question: "Whose picture is on the coin?" And the answer is simple, "Caesar." Therefore, give to Caesar what belongs to him, i.e. the part of your possession that belongs to him. But Jesus also has a second, penetrating question: Whose image and blessing is on every human being? And the answer is simple, "God's." Therefore, give to God what belongs to him, i.e. your entire being, whole and undivided.




From whom do we receive the blessings of life and to whom do we owe thanksgiving and allegiance? Is it God? Is service to God and to Caesar compatible? Or are they competing loyalties that carry with them divergent senses of blessing? The Lord commands not only to give to God what is God's (that is, everything), but also to give to Caesar what is Caesar's, that is to say, to live completely the requirements of justice and peace in social relationships, and to work for the common good.
Indeed, at the time that this incident took place, the Jews were under Roman rule and they might have been having problem paying taxes to Caesar. They were, therefore, preoccupied with overthrowing the Roman regime. Thus they were anticipating a Messiah who will come and topple the Roman authority. But they found the opposite. They were so pre-occupied with toppling the Roman regime that they were ready to kill even when their weaknesses were laid bare to them by Jesus.



Today, like the Jewish authorities, we have rejected God’s offer of salvation which He has accomplished in Jesus Christ. We will not plot to kill Jesus but we have rejected God because of our apathy to the things of God.



If the image of Caesar was stamped on Roman coins that were to be rendered to him, the human heart bears the imprint of the Creator, the one Lord of our life. He has marked us for his own and sent us on mission to the world. Do our human projects make us better prophets, servants and agents of the Kingdom of Jesus? Let us never be ashamed of working publicly for Jesus' kingdom, and telling people about him. He alone guarantees us authentic joy and deep hope, for all the people in our time." His kingdom will have no end.




It is only those who bear the imprint of God who will be rewarded with salvation. Paul, in the second reading, used this image to warn believers not to be caught napping. Since we do not know when the Lord will return for his people, we must live in constant attitude of watching and waiting, while we are busy working and witnessing. Paul emphasises that as believers, we know that the Lord is surely coming while unbelievers are living in constant ignorance of God’s plan. Are you a believer, yet living in constant ignorance of God’s plan? Then you are sure that that day will catch you like a thief.




In conclusion, let us pray this week for the courage and wisdom to give simple, truthful answers when we find ourselves in ambiguous and compromising situations. We are marked and blessed with God's image. Let us never forget to whom we really belong, and why we really do the things we do. We are not called for ourselves, but we are summoned by the Lord and sent to the world, to proclaim his name and his saving works. It is a daunting mission. But it is also cause for rejoicing.

Friday, October 7, 2011

Homily for the 28th Sunday in Ordinary Time, Year A Isaiah 25:6-10 / Psalm 23/Phil 4:12-14, 19-20/ Matthew 22:1-14

THEME: God’s generous offer of salvation.


The readings of today bring to sharp focus God’s gratuitous gift to mankind. We cannot underestimate any longer the fact that God takes the initiative in saving us.
As a result of Original Sin, our mind is darkened and our will weakened; indeed man has lost the sense of sin. Our God, whose steadfast love remains eternal is aware of the human condition and never, abandons His own. The first reading is an indication of God’s initiative to rescue fallen humanity.



The prophet says, “On this mountain the Lord of host will make for all peoples a feast of rich food, a feast of well-aged wines…” (Isaiah 25:6). It is important to note that this feast excludes no one; it is devoid of status, race, colour and the like. It is God who takes the initiative to invite us; so it is His gratuitous gift to us. The Letter to the Hebrews makes is more explicit, “But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem and to innumerable angels in festal gathering and to the assembly of the first born who are enrolled in heaven and to God the judge of all and to spirits of the righteous made perfect…” (Hebrews 12:22-24).



Isaiah gives us an eschatological (the end times) picture of our eventual union with God. He says, “And He will destroy on this mountain the shroud that is cast over all peoples, the sheet that is spread over all nations; he will swallow up death forever. Then the Lord God will wipe away the tears from all faces…” (Isaiah 25:7-8).


In the Gospel reading of today, God the Father is still inviting the people of Israel to come, in spite of what they did to His Son. Matthew's parable of the wedding feast and the declined invitations (22:1-14) is the last of three successive parables of judgment (beginning in 21:28) against Israel, especially her leadership. There are obvious connections among the three parables. Each has an "authority figure" (father, landowner and king, respectively). "Sons" or "a son" appear in all three and the destruction of those opposed to His son.



The wedding feast has and will always be ready but mankind has always rejected God’s generous offer of salvation. Indeed, God never relents in this offer for he commanded the servants, “Go, therefore, into the main streets and invite everybody you find to the wedding banquet. Those slaves went out into the streets and gathered all whom they found both good and bad; so the wedding hall was filled with guest” ( Matthew 22: 9-10). However, the king found one who was not in a wedding garment. Amazing! This tells us that even though God’s offer of salvation is universal, we must justify our inclusion with deeds namely willingness to submit ourselves to him.


The succession of invitations corresponds to God's declaration of truth concerning his Kingdom and his Son -- first to Israel and then to the Gentile nations. Matthew presents the kingdom in its double aspect, already present and something that can be entered here and now (1-10) and something that will be possessed only by those present members who can stand the scrutiny of the final judgment (11-14).


Matthew's addition of the guest without the wedding garment can certainly leave the reader perplexed. I think that Matthew wants to lay emphasis on the communal and individual aspect of the kingdom of God namely even though we have all been called, we are responsible individually to ourselves. Was it not the king who commanded his slaves to go out to the highways and byways and bring in anyone they could find? How then could the king be so cold and harsh to someone who has been "rounded up" for the royal feast, without even having the time to procure clean and proper clothing?


It is important to recall that this story is an allegory and things do not necessarily follow normal ways of thinking and acting. Some scholars believe that the king provided the proper attire for his guests. It is not surprising then that the king becomes furious upon seeing a man improperly attired. This shows that this man deliberately refuses to receive the generous gesture of the king on providing proper attire.



Again, the saying: "For many are called, but few are chosen," should not be taken as a forecast of the proportion of the saved to the damned. Rather the saying is meant to encourage vigorous efforts to live the Christian life. The wedding feast is the Church but at the same time the age to come. Matthew's parable confronts us with the paradox of God's free invitation to the banquet with no strings attached and God's requirement of "putting on" something appropriate to that calling.


Every day in the Mass, Jesus offers us his generous gift of salvation so that we can be better equipped in this age of apathy, rationalism, sexual explosion, humanism and the like. St. Paul gives us an assurance that in the midst of all these challenges, God is even more generous because we can do all things through Christ who strengthens us.


Indeed, Christ is the Good Shepherd who never leaves his flock untended says the Psalmist. For some of us, it is certain habits we formed in our formative years that are making it impossible for us to response to God’s offer of salvation. The Good Shepherd says come as you are. He is calling you today; he is waiting to lead you greener pastures.


In sum, God is still inviting us to the banquet. Fortunately for us Catholics, we not only celebrate the present reality of the heavenly banquet (the Mass) but in the company of the Angels and Saints, we celebrate our future union with God in the same Mass; indeed, we celebrate HEAVEN ON EARTH. Like those invited to the banquet who gave excuses, many of us are giving excuses for not attending the banquet (Sunday Mass). Many still attend without participating fully in the meal due to marriage issues or sin. Let us beware that when we fail to participate in this earthly banquet which is a foretaste of the heavenly banquet, the consequence is total separation from God. Oh what a tragedy it is not to see the face of God again?

Friday, September 30, 2011

Homily for the 27th Sunday in Ordinary Time, Year A Isaiah 5:1-7 / Psalm 80/Phil 4:6-9/ Matthew 21:33-43

THEME: You are that Vineyard

Today’s liturgy reminds us that each one of us is the vineyard of the Lord. We cannot afford but to bear useful fruits. Jesus begins anew with each and every one of us no matter our unfruitfulness and the unfaithfulness of His shepherds. He does not destroy the vineyard; he will not. He remains the Good Shepherd who does not live His flock untended.



The first reading forms part of the section of the prophet Isaiah called Proto- Isaiah or first Isaiah (chapter 1-39). It has been labeled as the book of judgment. In this book, God pronounces judgment on his people for their unfaithfulness to Him.
God is not at all pleased with the unproductive attitude of the people of Israel.



The imagery given us depicts the fact that when God elected Israel out of the many nations of the world, He nurtured her. The care and patience with which God nurtured her cannot but yield the desired fruits but they yielded wild fruits.



The prophet Hosea puts it succinctly, “When Israel was a child, I loved her, and out of Egypt I called my son. The more I called her, the more they went from me; they kept sacrificing to the Baals, and offering incense to idols” (Hosea 11:1-2).



You need to be a farmer to really appreciate this imagery. The fertility of the soil (v.1), its preparation (V.2) and its quality cannot be underestimated. Thus the expectation of the owner to find fruits is valid. He was so confident of the yield that he built a watchtower for the security man. This is to ensure constant security. However, the vineyard yielded wild grapes instead of grapes. It was now good for nothing and so the owner decided to destroy the vineyard.




In last week’s Gospel reading, we were told that the rejection of John the Baptist by the Jewish authorities was actually the rejection of the Father who sent him. But in today’s gospel parable, God is gracious and instead of sending judgment, He sent His Son. But they treated His son with impunity and eventually killed him.




The parable of the Vineyard is, therefore, a prototype of today’s first reading (Isaiah 5:1-7). Jesus reminds the Jews of God’s goodness to them as a nation. God delivered them from Egypt and planted them in a rich land flowing with milk and honey. He gave them material and spiritual blessings and asked only that they bear fruit for His glory. From time to time, God sends His servants (the prophets) to the people to receive the fruit. But the people mistreated the servants and even killed some of them including His only begotten son.




Unlike in the first reading that the vineyard owner destroyed the vineyard, in the gospel parable, the owner did not destroy the vineyard but decided to lease it to other tenants. This means that Jesus recognizes our human condition and wants to give us another chance to bear fruits; fruits that will last. This is the import of today’s Gospel



In other words, there is a promise in the words of Jesus: the vineyard will not be destroyed. While the landowner abandons the unfaithful tenants to their fate, he does not abandon his vineyard and he entrusts it to his faithful tenants. What this demonstrates is that, if in some areas faith weakens to the point of vanishing, there will always be other peoples ready to embrace it.



In his homily at the Mass to mark the opening of the XII Synod of Bishops on "The Word of God in the Life and Mission of the Church" on Oct. 5, 2008, Benedict XVI spoke beautifully of today's parable: "At the end, the owner of the vineyard makes a last attempt: he sends his son, convinced that they will at least listen to him. However the contrary occurs: the tenants kill him because he is the son, the heir, convinced that they can then easily come into possession of the vineyard. We can clearly see how contempt for the order given by the owner is changed into scorn for him: this is not simple disobedience to a divine precept, but a true and actual rejection of God.



To refuse to bear fruit, therefore, is a rejection of God. Can you imagine man rejecting God? But Jesus has remained faithful to his call that when he is lifted up on the cross, he will draw all men to himself.



St. Paul in the second reading gives us a practical way to bear durable fruits namely prayer. He invites us to a deeper relationship with God in the context of prayer. It is only when we learn to depend on God that we can be viable or fruitful. Paul proposes three things for our consideration as regards prayer namely ‘adoration’, ‘supplication’ and ‘thanksgiving’ (Philippians 4:6).



If God is really Abba; If His love is like the father o the prodigal son; If Jesus’ passion and Eucharist are confirmations of that unconditional love; if God did so love the world that He sent His only begotten son into the world not to condemn us, but to save us and bring us eternal life (John 3:16-19); If nothing really can separate us from the love of God in Jesus Christ (Romans 8:31-39); and If God has prepared us to fully grasp “ with all the saints what is the breath and length and height and depth and to know the love of Christ which surpasses knowledge, that we may be filled with all the fullness o God ( Ephesians 3:18-20), then God’s love is unconditional.




In conclusion, it is the unconditional love of God that we are invited to. We must necessarily bear durable fruits. Prayer is what St. Paul proposes for us as a tool to make us viable.

Friday, September 23, 2011

Homily for the 26th Sunday in Ordinary Time, Year A Ezekiel 18:25-28/ Psalm 25/Phil 2:1-11/ Matthew 21:28-32

THEME: Pay lip service to God no more.


Last week, I reminded you that we must serve God with the right attitude; an attitude borne out of the fact that God owes us nothing. One of the greatest challenges of the 21st Century Christian is the apathy that has characterized our worship of God. It is a serious matter.


The first reading is a reminder that the God we serve is a God of Justice. Retribution is individual centred. Our inability to practice justice strains our relationship with God. Our very nature is justice because we have been created in the image and likeness of God. We are punished because we fail to reflect that image of God.


The first reading suggests that the Israelites are questioning God because He is just. God addresses them, “ … When the righteous turn away from their righteousness and commit iniquity, they shall die for it… again when the wicked turn away from the wickedness they have committed and do what is lawful and right, they shall save their life” ( Ezekiel 18:26-27). God is unfair because he is generous to forgive and punish those who repent and those who have backslided respectively? Ridiculous, amazing.



Christians today are the worst offenders of this attitude. Instead of rejoicing when a brother or sister in our Church repents, we become envious. It is only those Christians who pay lip service to God who are jealous of those who worship God in spirit and truth. If the host of heaven will rejoice over one repentant sinner than over ninety-nine righteous people, who are you to be jealous of God’s generous offer. God is not perturbed at all.


In last week’s gospel reading, Jesus reminds us that we are called at different times as far as our vocation is concerned. Even when we are found idling, Jesus says that it is never too late for anyone. Today, he reminds us that our vocation calls for total obedience to the one who has called us. However, Jesus takes cognizance of our human imperfections; the fact that we are assailed by doubts and fears in our bid to respond to him.



The two sons in the gospel reading of today, therefore, represent the religious leaders and the religious outcasts who followed John's call to repentance. Like the first son who disobeyed his father but later changed his mind and went to work as against the second son who said yes to his father but refused to do the work, we are admonished to stop paying lip service to God and back our words with action. Whenever we fail to give God true worship, we should be humble enough to repent.
Jesus assures us that he never abandons a repentant sinner. This was the problem of the Pharisees and the Scribes who rejected the preaching of John the Baptist as against the outcast who upon hearing John’s preaching repented.



Again, the gospel parable gives us a glimpse into the radical nature of the Kingdom of God. Although this parable may contain a judgment on Jewish religious leaders, Matthew intended a much wider application of its message, even to us. In this parable each one of us can recognize his or her own personal experience. We ourselves can become blind to what God is doing in the world around us. Could the parable be speaking about those who seem to be very religious and subservient at the start, but in reality may never sufficiently probe the depths of God's mercy to truly know the heart and mind of God? The parable is a lesson for those who claim to be Christian, but do not worship as Christians or live the Christian life; compared to those who come to Christ later but never claimed to be righteous.


Jesus gives equal opportunities for salvation for all as evidenced in the life of the religious leaders (Scribes and Pharisees) of his time and the tax collectors and prostitutes. The same is true for us today namely Priests, doctors, nurses, teachers, lawyers and the like. What are you waiting for?


Obedience to God’s word is paramount to our witnessing to Christ. Jesus obeyed in word and indeed even to the point of shedding his blood on the cross. Whereas in the first reading, obedience to God leads to life, in the second reading, Jesus’ obedience leads to death; a shameful death on the cross. But to prove to us that in suffering lies our victory, God has highly exalted him and given him the name that is above every name. St. Paul, therefore, presents Jesus to us as the ‘Son’ par excellence.



The Psalmist presents God as steadfast in forgiving. This is the nature of God and so to be jealous of God’s steadfast love; of His justice is to deny your very existence. The Psalmist says, “Do not remember the sins of my youth or my transgressions; according to your steadfast love remember me, for your goodness sake, O Lord” (Psalm 25:7).



In sum, at the threshold of the Third Millennium, the Church has called for a new way of evangelisation. This requires of us all an authentic witness to faith. Our lip service has not yielded any fruit. If it has at all, it has made a mockery of Christianity. The mission to the nations is incumbent upon the entire People of God. Evangelization will always contain as the foundation, centre and, at the same time, the summit of its dynamism- a clear proclamation that, in Jesus Christ salvation is offered to all men, as a gift of God's grace and mercy." "The new evangelization," according to John Paul II, "is not a matter of merely passing on doctrine but rather of a personal and profound meeting with the Savior."

Friday, September 16, 2011

Homily for the 25th Sunday in Ordinary Time, Year A Isaiah 55:6-9/ Psalm 145/Phil1:20-24, 27/ Matthew 20:1-16

THEME: Serve God willingly.

Our God remains a mystery. Two of the striking qualities of God which defies logic are forgiveness and generosity.


The first reading forms part of the book of the Prophet Isaiah called Deutero- Isaiah or second Isaiah. It is often called the book of consolation (Isaiah 40-55). The Israelites were in exile in Babylon and I guess they were worn out because of the struggles that go with being in exile coupled with their infidelity to Yahweh. God, through the prophet Isaiah invites them to an abundant life (Isaiah 55:1-6).


In today’s section of Isaiah 55, God invites them to experience the power of his mercy and forgiveness. Indeed, one of the ways to abundant life is to experience the mercy and forgiveness of God. “Seek the Lord while he may be found, call upon him while he is near; let the wicked forsake their way, and the unrighteous their thought; let them return to the Lord, that he may have mercy on them and to our God , for he will abundantly pardon” ( Isaiah 55:6-7). In spite of Israel’s unfaithfulness to God in exile, the Lord assures them “For the mountains may depart and the hills be removed, but my steadfast love shall not depart from you and my covenant of peace shall not be removed says the Lord, who has compassion on you” (Isaiah 54:10).


That same God assures us today that His steadfast love never ceases under any circumstances. He remains a faithful God. He does not depend on times and seasons. We can only come to appreciate God if we learn to know that “For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts higher than your thoughts” (Isaiah 55:9).



The parable in today’s gospel reading has nothing to do with salvation. The day’s wages in that time does not represent salvation for nobody works for his salvation. Nor is the parable talking about rewards, for we are not all going to receive the same rewards for, “Every man shall receive his own reward according to his own labour” (1 Cor. 3:8). Indeed, like Isaiah reminds us in the first reading, God took the initiative to invite us to an abundance of life by forgiving and showing us mercy.


The parable is emphasizing the right attitude in our service to God and mankind. It is important to note that there were actually two kinds of workers hired that day namely those who wanted a contract and agreed to work for a penny for a day and those who had no contract and agreed to take whatever the owner thought was right.
The lessons for Christ’s disciples and us are obvious and they are fourfold. First, we should not serve him because we want to receive an expected reward and we should not insist on knowing what we will get. God is infinitely generous and gracious and will always give us better than we deserve.


Now we can understand the perils that were hidden in Peter’s question in “Look, we have left everything and followed you. What then will we have?” (Matthew 19:27). For one thing, we must not suppose that we will get something more if we do not deserve it like the labourers. We are told that “When the first came, they thought they would receive more; but each of them also received the usual daily wage and when they received it, they grumbled against the landowner…” (Matthew 20:10-11).


It is possible to do the father’s work and yet not do His will from the heart (Ephesians 6:6). If we serve Him only for the benefits (temporal and eternal), then we will miss the best blessings He has for us. We must trust Him unreservedly and believe that He will always give us what is best.


Second, there is the danger of pride. “What shall we have?” asked Peter. This parable warned him and us all. “How do you know you will have anything?” we are warned to beware of overconfidence when it comes to the rewards God will give, for those first in their own eyes and in the eyes of others may end up last. Likewise do not get discouraged, for those who consider themselves “unprofitable servants” may end up first.


Third, we should beware of watching other workers and measuring ourselves by them. “Judge nothing before the time” (1 Cor 4:5). We see the worker and the work but God sees the heart.


Finally, we must beware of grumbling against God and feeling that we have been left out. Sometimes, the tendency is to behave as if God owes us. Had the early morning workers trusted the owner and not asked for an agreement, the owner would have perhaps given them much more; instead, they were jealous and complained. The generosity of the owner of the vineyard should have led them to repentance but their grumbling attitude revealed the true character of their hearts namely they were selfish. What it means for us is that whenever we find a complaining servant, we must know that he has not fully yielded to the master’s will.



In conclusion, the immeasurable generosity and forgiveness of God is revealed in the various times the vineyard owner went out and still found people to work. This shows that the labourers can never be sufficient because the harvest is indeed very rich. God is still calling us today not taking cognizance of time and season. This is because God is timeless and seasonless.

Friday, September 9, 2011

Homily for the 24th Sunday in Ordinary Time, Year A Sirach 27:30-28:9/ Psalm 103/ Romans 14:7-9/ Matthew 18:21-35

THEME: If you O Lord should mark our guilt

A doctor sent a sick woman to a specialist. When the specialist checked on her, he found her condition greatly improved. The woman’s doctor was stunned. He asked her, “Did anything unusual happen since I saw you?” “Yes”, said the patient, “I made up with a childhood friend with whom I had been feuding for years. Today, modern Medicine is beginning to confirm what ancient people suspected that there is a link between sin and sickness. Indeed, many Christians are not growing in their walk with God simply because they are carrying anger and vindictiveness in their hearts to the extent that Jesus has no space to enter in. forgiveness heals and that is what the readings of today admonishes us to do.


We must forgive the failings of each other because forgiveness is of God. In the first reading Sirach reminds us, “Anger and wrath, these also are abominations, yet a sinner holds on to them. The vengeful will face the Lord’s vengeance, for he keeps a strict account of their sins” (Sirach 27:30-28:1). Can you imagine a sinner not ready to forgive his brother or sister? Who will forgive such a sinner? This is the point of the first reading that a sinner holds on to unforgiveness as if he or she has never offended anyone.



Just as the vengeful is not ready to forgive,” The vengeful will face the Lord’s vengeance for he keeps a strict account of their sins” (Sirach 28:1). Can you again, imagine God taking account of our sins? The Psalmist is right when he says, “If you O Lord should mark our guilt, Lord, who will survive? But there is forgiveness with you so that you may be revered” (Psalm 130:3).


Unless humility and honesty result in forgiveness, relationships cannot be mended and strengthened. Sirach says again, “Remember the end of your life and set enmity aside; remember corruption and death and be true to the commandments” (Sirach 28:6). Lord, make us know the shortness of our lives so that we may gain wisdom of heart (Cf Psalm 90:12).


What is wrong with the Man in today’s gospel parable is wrong with many professing Christians today. We have received forgiveness, but we have not really experienced forgiveness deep in our hearts. The world’s worst prison is the prison of an unforgiving heart. If we refuse to forgive others, then we are only imprisoning ourselves and causing our own torment.


Our Lord’s warning to forgive ceaselessly is serious. He did not say that God saves only those who forgive others. The theme of today’s parable is forgiveness between brothers, not salvation for lost sinners. Jesus warns us that God cannot forgive us if we do not have a humble and repentant hearts.
St. Paul enjoins on all that we do not owe our lives. It has been purchased through the endless mercy of God. He says, “We do not live to ourselves and we do not die to ourselves. If we live, we live to the Lord, if we die, we die to the Lord; so then, whether we live or whether we die, we are the Lord’s” (Romans 14:7-8). The injunction to forgive is not optional. It is a divine injunction that will determine our future destiny; our eventual union with God.


Indeed, the psalmist summarises it all when he says “He does not deal with us according to our sins, nor repay us according to our iniquities. For as the Heaven are high above the earth, so great is his steadfast love towards those who fear him; as far as the east is from the west , so far he removes our transgressions from us” (Psalm 103:10-12).


When we gather at the celebration of the Mass, it is God’s mercy we celebrate. When we fail, therefore, to forgive, then I can conclude that either we do not understand what we celebrate or we are hypocrites. This is because when we gather, it is Jesus who gratuitously offered himself on the cross for us who has called us; “ We come to Jesus the mediator of the new covenant and him whose blood pleads more insistently than that of Abel’s” ( Hebrews 12:24).


“Captives cannot free themselves; they need someone to see them as captives who need releasing rather than as enemies to reject.”“Father forgive them, for they know not what they are doing” (cf. Luke 23:24) was one of last sayings of Jesus on the cross to his Father. Did his captors not know what they were doing? They knew it. This was indeed a practical example that Jesus left for us his followers and yet forgiveness is one of the greatest challenges to our Christian life. How can we lighten the load of unforgiveness in our life?



In sum, Remember always that when we encounter someone who has offended us greatly in one way or another, we need to see him as a spiritual captive not as an enemy. No matter how distasteful one’s actions may seem to be, you must visualize him as a captive and not your enemy. The enemy of God loves to take peoples wills, passions and actions captive. Do not be enslaved by hatred and unforgiveness because the power to forgive is in your hands. Forgiveness is a sign of Christian maturity. Will you act now?

Friday, September 2, 2011

Homily for the 23rd Sunday in Ordinary Time, Year A Ezekiel 33:7-9/ Psalm 95/ Romans 13:8-10/ Matthew 18:15-20


THEME: Rebuke and Reconciliation


God is not a tyrant. God is not a slave driver. God is not an old man with a white beard sitting on a throne ready to strike us down whenever we fail him. God has revealed Himself in Jesus Christ and through the Holy Spirit as an eternal exchange of love. Therefore, the sole reason God created us is to share his eternal bliss and beatitude with us. The greatest longing of man, therefore, is to participate in this eternal exchange of divine love. The readings for today draw our attention to this love of God which is boundless. We are all called to witness to this love by loving.


It is said that the only way we can be taught to love is to be loved. In the first reading, the prophet Ezekiel is described by God as a sentinel. A sentinel is one who watches or guards; specifically (Military.), a soldier set to guard an army, camp, or other place, from surprise, to observe the approach of danger, and give notice of it. The prophet is that sentinel that does not only watch but saves his people from destruction. He must be that light which will light the dark places of God’s people. He is supposed to be that torchlight that will illumine the conscience of God’s people. God tells Ezekiel, “So you mortal, I have made you a sentinel for the house of Israel; whenever you hear a word from my mouth, you shall give the warning from me” (Ezekiel 33:7).


What was the warning? “If I say to the wicked, ‘O wicked ones, you shall surely die and you do not speak to warn the wicked to turn from their ways, the wicked shall die in their iniquity, but their blood I will require at your hand” ( Ezekiel 33:8). Apathy and non- involvement have no place in the life of a Christian because of the prophetic dimension of his calling. Today, it is the Prophet Ezekiel who is the centre of affairs. However, he represents all Christians who must be the conscience of society. Where is the prophetic voice in the midst of the decadence in all sectors of our lives as a people?


Indeed, the only way we can be saved is to help others to be saved. In this post- modern era, if man is to fulfill the prophetic dimension of his calling, he must recall two values namely love and will. In a world of sophistication like ours coupled with technological and scientific advancement, human values are under strong attack. We need prophets who will be guided by love and good will to stand in the gap. A case in point is the issue of Homosexual activity and its upsurge in Ghana. People who have such tendencies need Pastoral Care. We need true prophets to tell the world that the act is disgusting but God loves the actors.


It does not really matter if the people we are sent to correct listen to us or not. Ours is to go sow the seed of repentance in hearts and allow the Master of the harvest to do His work. That is why the prophet is always vindicated when he says what he is sent to prophesy. He says, “But if you warn the wicked to turn from their ways and they do not turn from their ways, the wicked shall die in their iniquity, but you will have saved your life” (Ezekiel 33:9). It does not matter whether they listen or not. Like God told Ezekiel, “… Mortal, I am sending you to the people of Israel, to a nation of rebels who have rebelled against me to this very day… whether they listen or refuse to hear, they shall know that there has been a prophet among them” ( Ezekiel 2:3-5).


St. Paul in the second reading reminds us that we should, “Owe no one anything except to love one another; for the one who loves another has fulfilled the law” (Romans 13:8). Such love may demand one going through pain especially when the Christian feels responsible to rebuke and warn against morally harmful patterns of behavior.


Today, the opposite of love is not hatred but apathy. This is what God warns Ezekiel about in the first reading. It is an attitude that makes one not feel for perishing souls; it is the survival of the fittest game.


The Gospel reading presents Christ not only as our example but also assurance that it is safe to risk feeling and caring about others and becoming emotionally entangled with them through a concern that might lead ultimately to censure, rebuke and perhaps separation. Refusing the risk is not only to settle for mediocrity but to miss the whole point of Christianity.


To show that God hates sin but loves the sinner, Jesus gives us practical ways by which we can deal with issues of reconciliation. He says, “If a member of the Church sins against you, go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one” (Matthew 18:15). In a civilized community like our Church, gossip is considered not only appalling but uncivilized. Jesus sets the stage for alternative conflict resolution (ADR). He expects the offended party like He did for us on the cross, to take the initiative to reconcile with the offender and it should be done when the offender is alone. What Jesus emphasises here is the fact that love must be the basis of reconciliation.


True reconciliation must necessarily lead to conversion. However, because of our stubbornness of heart, Jesus says even if the person remains adamant to change, “… let such a one be to you as a gentile or a tax collector (Matthew 18:17b). How did Jesus treat tax collectors and gentiles? He prayed for them; he showed them compassion. Unlike Ezekiel in the Old Testament who was to leave the sinner to perish if he refuses to repent, Jesus demonstrates to us that he never gives up on a sinner. He is a prophet par excellence. This should be the lot of every Christian.


In sum, “No one can live without love” says Blessed John Paul II. This is because “There have been times when we have turned from God’s presence. We have walked other paths, other ways. But we have called on his name in the dark of our shame, and his mercy was gentle as silence (Hymn 357). Jesus is calling on us sinners; he is calling today because he loves us. We are the prophets of our time and our role is to be reconcilers. Let us eschew apathy and be agents of rebuke and reconciliation.

Saturday, August 27, 2011

Homily for the 22nd Sunday in Ordinary Time, Year A Jeremiah 20:7-9/ Psalm 63/ Romans 12:1-2/ Matthew 16:21-27

THEME: THE PARADOX OF PAIN

Everyone, sooner or later, in varying degrees suffers. The pain flows from loneliness, isolation, uselessness, loss, abandonment, failure, sickness and death. We all go through a period of desolation and such periods can either draw us closer to God or lead us farther away from God.


In the First reading, in boldly terms, Jeremiah’s lament expresses the deep anguish every man feels when he experiences pain. Jeremiah feels seduced and deceived as he suffers insult and derision. He is a laughing stock among his contemporary. There are moments he toys with the idea of giving up but always remain faithful to his prophetic calling. He complained, “O Lord, you have enticed me and I was enticed; you have overpowered me, and you have prevailed. I have become a laughing stock all day long; everyone mocks me” (Jeremiah 20:7). I guess Jeremiah was fascinated by who God is and he could not resist it.



The reason for Jeremiah’s frustration was that he had been sent “… to root up and to tear down, to build and to plant” (Jeremiah 1:10). What broke the Carmel’s back was the fact that Jeremiah had only started out on his mission. He had not made any significant strides. Here he was despairing. Failure was staring him in the face because according to human standards, he has failed. It is against this background that he cries unto the Lord. He says “… for the Word of God has become for me a reproach and derision all day” (Jeremiah 20:8b).


The Word of God has become a reproach and derision to Jeremiah because his contemporaries who are false prophets are prophesying hope but anything that comes out of Jeremiah’s mouth is destruction. Human as he is, he is tempted not to prophesy but like he says, “ If I say, ‘ I will not mention him, or speak any more in his name, then within me there is something like a burning fire shut up in my bones. I am weary with holding it in and I cannot (Jeremiah 20:9).



No matter what people say about us; no matter how we wish to do our o
wn will, we can only find true peace when we present ourselves as living sacrifice to God. St. Paul mentions three important elements that will aid us in having a fruitful relationship with God namely our body, our mind and our will.



Offering our bodies as living sacrifices presupposes that we have yielded our bodies to sinful desires. The body is the temple of the Holy Spirit and so when we yield our bodies as living sacrifice; it means that for us, everyday is a worship experience when our bodies are yielded to God. The verb “present” is a once and for all action, an action that has an enduring effect.


We are also supposed to give our mind to God. So Paul says, “Do not be conformed to this world but be transformed by the renewing of your minds…” (Romans 12:2). The world wants to control our minds especially when speak against the follies and foibles in our society. If the world controls your thinking then you are a conformer; if God controls your thinking, you are a transformer.


In the will of God, we find our true peace. Paul says, “… be transformed by the renewal of your mind, so that you may discern what is the will of God- what is good and acceptable and perfect” ( Romans 12:2). Your mind controls your body and your will controls your mind. Many people think that they can control their will by will power but usually they fail. It is only when we yield the will to God that His power can take over and give us the will power that we need to be victorious Christians.



In the Gospel reading of today, Jesus demonstrates to us that even though we are assailed by challenges in our quest to do his will our pain can be meaningful if only we recognize that what gives fullness of meaning to the cross is to carry it behind Jesus, not in a journey of anguished solitude, hopeless wandering or rebellion, but rather in a journey sustained and nourished by the presence of the Lord. Jesus asks us to courageously choose a life similar to his own. Those who would follow Jesus cannot avoid suffering. God's ways are not our ways ... today we are encouraged to conform our ways to God's. Jesus presented his body as a living sacrifice; his mind was one with his Father and he submitted his will totally to God even to the point of dying; dying on the cross (Philippians 2:5-11).



Like Peter, Jesus will call us Satan because we fail everyday to submit our body, our mind and will to him. It must be emphasised that our suffering can only be meaningful if daily we submit to Jesus. You cannot submit today and like Peter become a stumbling block tomorrow. Let us join the Psalmist in saying “ O God, you are my God, I seek you, my soul thirsts for you; my flesh faints for you as in dry and weary land where there is no water. So I have looked upon you in the sanctuary beholding your power and glory. Because your steadfast love is better than life, my lips will praise you” (Psalm 63:1-3).



In sum, today, the cross is an accepted symbol of love and sacrifice. But in the days of Jesus, it was a horrible means of capital punishment. To deny oneself means to give oneself totally to Christ and share in his suffering; it means to identify with Christ in His rejection, shame, suffering and death. Man must expect to meet God at the centre of his pain. This demands courage not to take the easy way out, nor pick the comfortable but destructive option when the alternative hurts but heals. This is the Paradox of pain.

Friday, August 19, 2011

Homily for the 21st Sunday in Ordinary Time, Year A Isaiah 22:19-23/ Psalm 138/ Romans 11:33-36/ Matthew 16:13-20

THEME: Exercise your ministry in love and sincerity.

Last week Sunday, St. Paul reminded all Christians that the God’s call and gifts are irrevocable. God chooses us in our human imperfections and strengthens us for mission. However, when God empowers us for His work, some of us easily forget our past and even have the audacity to want to usurp God’s authority. The readings for today call on every Christian to exercise his or her ministry in love and sincerity.


The first reading forms part of the book of the Prophet Isaiah which is called the book of judgment. Isaiah reminds all who hold positions of importance especially spiritual positions and who arrogate to themselves certain privileges that make them demy- gods to beware because their fall is imminent. Isaiah told Shebna “The Lord will remove you from office and bring you down from your high position” (Isaiah 22:19). Like God did to Shebna, He is doing same to many men of God today.


As if that is not enough, “The Lord said to Shebna when that happens, I will send for my servant Eliakim son of Hilkiah. I will put your official robe and belt on him and give him all the authority you had. He will be like a father to the people of Jerusalem and Judah” (Isaiah 22:20-21). It is interesting to note that in our pride, we forget the God who has made us what we are is able to take that glory and our ending becomes worsened than the first.


In the light of this, the Psalmist is right when it says, “For though the Lord is high, he regards the lowly; but the haughty he perceives from far away” (Psalm 138:6). Therefore, God’s purposes are not defeated through the infidelity of his human instruments. God can replace a faithless agent by another who is faithful to him.


In the second reading, St. Paul as a theologian confesses the inadequacy of his work. He says, “O the depth of the riches and wisdom of God! How unsearchable are his judgments and inscrutable his ways! For who has known the mind of the Lord? Or who has been his counselor” (Romans 11:33-34)? St. Paul was overwhelmed at the riches and wisdom of God and he draws the attention of all in positions of importance to be humble to draw from this fountain of wisdom. Like Shebna in the first reading, any leader especially in the household of God who fails to acknowledge the depth of God’s wisdom will be stripped of his position and reduced to nothing for who are we to dictate to God what He should do?


Again, by asking all these questions, St. Paul is humbled by the fact that God has condescend so low in order to make men the dispensers of His mysteries. This should make all religious leaders humble and avoid the tendency of making themselves celebrities in the household of God.


The foundation of the Church is dependent on Peter’s confession at Caesarea Philippi. Jesus took his disciples to a Gentile territory, in a region of Caesarea Philippi. They were about 120 miles from Jerusalem in the northern part of Palestine. The region was strongly identified with various religions: it has been a center for Baal worship. It was in the midst of this pagan superstition that Peter confessed Jesus as the Son of God. And it was probably within sight of Caesar’s temple that Jesus announced a surprise: He would not yet establish His Kingdom, but He would build His Church.


I am wondering why Jesus will ask such a question in a pagan dominated territory. What answer was he expecting? Jesus wanted to make the disciples aware of the fact that a true experience of him is not dependent on popular opinion but a right confession of who he is. This is basic to salvation. One thing is clear: we can never make a true decision about Jesus Christ by opinion polls even though some men of God do. The important thing is not what others say but what you and I personally say about Jesus. The decisions of the crowd can never be a substitute for personal decisions about who Jesus is.


In today's Gospel we also hear of the keys to the kingdom of heaven. The image of the keys is probably drawn from today's first reading from Isaiah 22:15-25 where Eliakim, who succeeds Shebnah as master of the palace, is given "the key of the house of David," which he authoritatively "opens" and "shuts" (Isaiah 22:22).
Like Eliakim, Jesus assured Peter “And so I tell you, Peter: you are rock and on this foundation I will build my Church and not even death will ever be able to overcome it” (Matthew 16:18). In the midst of the challenges of the Church today, let us take heart and realize that Peter is given the keys that unlock the gates of heaven. Our faith assures us that Hell will not prevail against the church because God will be powerfully at work in it, revealing his purposes for it and imparting the heavenly power to fulfill these purposes.


Everyone at some stage must come to Caesarea Philippi and answer the question, "You, who do you, say I am?" Where are the Caesarea Philippi places in my life where I have been challenged to identify Christ for whom he really is for me, for the Church and for the world?


In sum, I am on my way to Caesarea Philippi to answer Jesus because no follower of Jesus can escape the question that Jesus asks today: “Who do you say that I am?” We have to answer individually. No one can do it for us. We can only answer this question with Peter’s faith namely sincerity and Love for, sincerity and love are the foundation upon which our Church is built. Jesus is waiting for you.