THEME: witnessing comes from the resurrection experience
Today, we reflect upon the post-Easter experiences of the risen Christ and the fruit of our redemption in him. Therefore, the readings remind us that the resurrection does not mean that the earthly ministry of Jesus becomes a thing of the past; a phase now finished with. Rather, it is through the resurrection that all that Christ stood for in his earthly life namely his word or self-communication of God, his healing activities and the like can now continue in the Church. In other words, what Jesus stood for continues.
In the first reading, we see the continued work of Christ in his Church after his resurrection. This continued work of Christ was made possible as a result of the witnesses of the apostles. Peter’s address to Cornelius and his household was preceded by the baptism of Cornelius and his entire household; a witness which was made possible by the resurrection of Jesus. Peter reminds them that “God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him. We are witnesses to all that he did both in Judea and in Jerusalem…” (Acts 10:38-39).
Witnessing comes as a result of experience. Therefore, Peter makes it clear that it is only those who experience Jesus who have the mandate to witness. The condition for witnessing is clearly stated namely those chosen by God as witnesses and those who ate and drank with him “But God raised him on the third day and allowed him to appear, not to all but to us who were chosen by God as witnesses and who ate and drank with him after he rose from the dead” (Acts 10:40-41).
Again, anyone who witnesses must be given the mandate to do so. Luke puts it succinctly “ He commanded us to preach to the people and to testify that he is the one ordained by God as judge of the living and the dead … and that everyone who believes in him receives forgiveness of sins through his name” (Acts 10:42-43).
Thus, forgiveness of sin is at the very heart of Jesus Passion, Death and Resurrection. Therefore, any Gospel that does not preach forgiveness of sin or does not make the forgiveness of sin its priority is not the true gospel and must be rejected outright.
Where there is forgiveness of sin, there lies our hope. Thus the second reading reminds us “So if you have been raised with Christ, seek the things above, where Christ is, seated at the right hand of God” (Colossians 3:1).
Just as the first reading reminds us about the fact that witnessing demands mandate, the gospel reading affirms the fact that the Apostles received this mandate from the resurrection experience. The attitude of Mary Magdalene and the rest of the disciples when they heard the news about Christ’ resurrection suggest that they came to faith in the resurrection gradually; a progression from fear to doubt; from evidence to faith. Mary Magdalene’ faith, like the rest of the disciples, was not extinguished. It was only eclipsed. The light was still there, but it was covered; a spiritual condition that saw them all move out of the shadows into light.
Firstly, we are told that early on the first day of the week while it was still dark, Mary Magdalene came to the tomb and she found that the stone has been removed from the tomb. “ So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved and said to them, “ They have taken the Lord out of the tomb and we do not know where they have laid him” (John 20:2). Fear led Mary Magdalene to hastily conclude that Jesus has been stolen even though she did not enter the tomb.
The reaction of the disciples when they heard the news also affirms the doubt in their minds. We are told that they run to the tomb and to their utter dismay, they saw an empty tomb. Both Peter and John deserve the credit for having the courage to run to the tomb when they did not know what lay ahead of them.
However, when they reached the tomb, they saw that the clothes were carefully folded. What kind of faith did Peter and John have at that stage in their spiritual experience? They had faith based on evidence.
Those of us who live centuries later cannot examine the evidence, for the material evidence is no longer there for us to see. Therefore, the truth of Easter does not depend on an empty tomb any longer for this generation. Rather, faith in the word of God is now our evidence.
In the Life of Jesus I have learned that we should never look up to human beings for anything but God alone.Trusting in God is worth it. Jesus will raise all dead hopes back to life this Easter.
In sum, the mandate to witness to the resurrection has been given to every baptised Christian. Jesus commanded his disciples “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son and of the Holy Spirit…” (Matthew 28:19-20). Unlike the disciples who saw the empty tomb and believed, our evidence today is the Word of God. May our generation find hope in the words of Jesus to Thomas, “Blessed are those who have not seen and yet have come to believe” (John 20:29b).
Saturday, April 23, 2011
HOMILY FOR EASTER SUNDAY, YEAR A Acts 10:34a, 37-43/ Psalm 118/ Colossians 3:1-4/ John 20:1-9 AGORSOR Aaron Agbesh
THEME: witnessing comes from the resurrection experience
Today, we reflect upon the post-Easter experiences of the risen Christ and the fruit of our redemption in him. Therefore, the readings remind us that the resurrection does not mean that the earthly ministry of Jesus becomes a thing of the past; a phase now finished with. Rather, it is through the resurrection that all that Christ stood for in his earthly life namely his word or self-communication of God, his healing activities and the like can now continue in the Church. In other words, what Jesus stood for continues.
In the first reading, we see the continued work of Christ in his Church after his resurrection. This continued work of Christ was made possible as a result of the witnesses of the apostles. Peter’s address to Cornelius and his household was preceded by the baptism of Cornelius and his entire household; a witness which was made possible by the resurrection of Jesus. Peter reminds them that “God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him. We are witnesses to all that he did both in Judea and in Jerusalem…” (Acts 10:38-39).
Witnessing comes as a result of experience. Therefore, Peter makes it clear that it is only those who experience Jesus who have the mandate to witness. The condition for witnessing is clearly stated namely those chosen by God as witnesses and those who ate and drank with him “But God raised him on the third day and allowed him to appear, not to all but to us who were chosen by God as witnesses and who ate and drank with him after he rose from the dead” (Acts 10:40-41).
Again, anyone who witnesses must be given the mandate to do so. Luke puts it succinctly “ He commanded us to preach to the people and to testify that he is the one ordained by God as judge of the living and the dead … and that everyone who believes in him receives forgiveness of sins through his name” (Acts 10:42-43).
Thus, forgiveness of sin is at the very heart of Jesus Passion, Death and Resurrection. Therefore, any Gospel that does not preach forgiveness of sin or does not make the forgiveness of sin its priority is not the true gospel and must be rejected outright.
Where there is forgiveness of sin, there lies our hope. Thus the second reading reminds us “So if you have been raised with Christ, seek the things above, where Christ is, seated at the right hand of God” (Colossians 3:1).
Just as the first reading reminds us about the fact that witnessing demands mandate, the gospel reading affirms the fact that the Apostles received this mandate from the resurrection experience. The attitude of Mary Magdalene and the rest of the disciples when they heard the news about Christ’ resurrection suggest that they came to faith in the resurrection gradually; a progression from fear to doubt; from evidence to faith. Mary Magdalene’ faith, like the rest of the disciples, was not extinguished. It was only eclipsed. The light was still there, but it was covered; a spiritual condition that saw them all move out of the shadows into light.
Firstly, we are told that early on the first day of the week while it was still dark, Mary Magdalene came to the tomb and she found that the stone has been removed from the tomb. “ So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved and said to them, “ They have taken the Lord out of the tomb and we do not know where they have laid him” (John 20:2). Fear led Mary Magdalene to hastily conclude that Jesus has been stolen even though she did not enter the tomb.
The reaction of the disciples when they heard the news also affirms the doubt in their minds. We are told that they run to the tomb and to their utter dismay, they saw an empty tomb. Both Peter and John deserve the credit for having the courage to run to the tomb when they did not know what lay ahead of them.
However, when they reached the tomb, they saw that the clothes were carefully folded. What kind of faith did Peter and John have at that stage in their spiritual experience? They had faith based on evidence.
Those of us who live centuries later cannot examine the evidence, for the material evidence is no longer there for us to see. Therefore, the truth of Easter does not depend on an empty tomb any longer for this generation. Rather, faith in the word of God is now our evidence.
In the Life of Jesus I have learned that we should never look up to human beings for anything but God alone.Trusting in God is worth it. Jesus will raise all dead hopes back to life this Easter.
In sum, the mandate to witness to the resurrection has been given to every baptised Christian. Jesus commanded his disciples “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son and of the Holy Spirit…” (Matthew 28:19-20). Unlike the disciples who saw the empty tomb and believed, our evidence today is the Word of God. May our generation find hope in the words of Jesus to Thomas, “Blessed are those who have not seen and yet have come to believe” (John 20:29b).
Today, we reflect upon the post-Easter experiences of the risen Christ and the fruit of our redemption in him. Therefore, the readings remind us that the resurrection does not mean that the earthly ministry of Jesus becomes a thing of the past; a phase now finished with. Rather, it is through the resurrection that all that Christ stood for in his earthly life namely his word or self-communication of God, his healing activities and the like can now continue in the Church. In other words, what Jesus stood for continues.
In the first reading, we see the continued work of Christ in his Church after his resurrection. This continued work of Christ was made possible as a result of the witnesses of the apostles. Peter’s address to Cornelius and his household was preceded by the baptism of Cornelius and his entire household; a witness which was made possible by the resurrection of Jesus. Peter reminds them that “God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him. We are witnesses to all that he did both in Judea and in Jerusalem…” (Acts 10:38-39).
Witnessing comes as a result of experience. Therefore, Peter makes it clear that it is only those who experience Jesus who have the mandate to witness. The condition for witnessing is clearly stated namely those chosen by God as witnesses and those who ate and drank with him “But God raised him on the third day and allowed him to appear, not to all but to us who were chosen by God as witnesses and who ate and drank with him after he rose from the dead” (Acts 10:40-41).
Again, anyone who witnesses must be given the mandate to do so. Luke puts it succinctly “ He commanded us to preach to the people and to testify that he is the one ordained by God as judge of the living and the dead … and that everyone who believes in him receives forgiveness of sins through his name” (Acts 10:42-43).
Thus, forgiveness of sin is at the very heart of Jesus Passion, Death and Resurrection. Therefore, any Gospel that does not preach forgiveness of sin or does not make the forgiveness of sin its priority is not the true gospel and must be rejected outright.
Where there is forgiveness of sin, there lies our hope. Thus the second reading reminds us “So if you have been raised with Christ, seek the things above, where Christ is, seated at the right hand of God” (Colossians 3:1).
Just as the first reading reminds us about the fact that witnessing demands mandate, the gospel reading affirms the fact that the Apostles received this mandate from the resurrection experience. The attitude of Mary Magdalene and the rest of the disciples when they heard the news about Christ’ resurrection suggest that they came to faith in the resurrection gradually; a progression from fear to doubt; from evidence to faith. Mary Magdalene’ faith, like the rest of the disciples, was not extinguished. It was only eclipsed. The light was still there, but it was covered; a spiritual condition that saw them all move out of the shadows into light.
Firstly, we are told that early on the first day of the week while it was still dark, Mary Magdalene came to the tomb and she found that the stone has been removed from the tomb. “ So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved and said to them, “ They have taken the Lord out of the tomb and we do not know where they have laid him” (John 20:2). Fear led Mary Magdalene to hastily conclude that Jesus has been stolen even though she did not enter the tomb.
The reaction of the disciples when they heard the news also affirms the doubt in their minds. We are told that they run to the tomb and to their utter dismay, they saw an empty tomb. Both Peter and John deserve the credit for having the courage to run to the tomb when they did not know what lay ahead of them.
However, when they reached the tomb, they saw that the clothes were carefully folded. What kind of faith did Peter and John have at that stage in their spiritual experience? They had faith based on evidence.
Those of us who live centuries later cannot examine the evidence, for the material evidence is no longer there for us to see. Therefore, the truth of Easter does not depend on an empty tomb any longer for this generation. Rather, faith in the word of God is now our evidence.
In the Life of Jesus I have learned that we should never look up to human beings for anything but God alone.Trusting in God is worth it. Jesus will raise all dead hopes back to life this Easter.
In sum, the mandate to witness to the resurrection has been given to every baptised Christian. Jesus commanded his disciples “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son and of the Holy Spirit…” (Matthew 28:19-20). Unlike the disciples who saw the empty tomb and believed, our evidence today is the Word of God. May our generation find hope in the words of Jesus to Thomas, “Blessed are those who have not seen and yet have come to believe” (John 20:29b).
Sunday, April 17, 2011
HOMILY FOR PASSION SUNDAY, YEAR A Isaiah 50:4-7/ Psalm 22/ Philippians 2:6-11/ Matthew 27:11-54
THEME: Jesus sacrificed out of love.
Today is Passion Sunday and it begins the Holy Week. The Liturgy reminds us that at the centre of our faith stands a man who died for love of us. It also re-affirms our faith in the Paschal Mystery. The Lamb of God is slaughtered for our sake. For the first time Jesus makes a public proclamation of who he is as he triumphantly enters Jerusalem. All along, Jesus will warn his disciples not to tell people who he is until scripture is fulfilled (Zechariah 9:9).
The first reading from the prophet Isaiah is the third of four servant songs found in the book of Isaiah (Is 42: 1-4, 49:1-6, 50:4-9, and 52: 13-53:12). These servant songs are found in Chapters 40 -55 of Isaiah often called the book of consolation because the prophet offers no judgment and condemnation of Israel, but only trust and confident hope that God is about to end the exile. The situation presupposed is that life in exile has become burdensome for the Israelites. In their dejection, it was the Word of God, spoken through the prophet that sustained them. The word of God sustains the weary. As he puts it, “The Lord God has given me the tongue of a teacher so that I may know how to sustain the weary with a word” (Isaiah 50:4a).
Indeed, God never grows tired of speaking through the prophet; giving him words of encouragement. And so the prophet says “Morning by morning he wakens – wakens my ear to listen as those who are taught” (Isaiah 50:4b).
The determination of the prophet to deliver the Word of God to wearied hearts brings him suffering. Yet, he must deliver it at the cost of his personal suffering. So he says “The Lord God has opened my ear, and I was not rebellious; I did not turn backward. I gave my back to those who struck me and my cheeks to those who pulled out my beard; I did not hide my face from insult and spitting’ (Isaiah 50:5-6). People who proclaim the word of God face stiff opposition. They must not be deterred under any circumstances.
However, the prophet is confident that God will eventually prove him right; that God will vindicate him someday. Therefore, the Servant firmly relies on God. Thus he puts it beautifully “The Lord God helps me; therefore I have not been disgraced; therefore, I have set my face like flint, and I know that I shall not be put to shame” (Isaiah 50:7).
In the same way, Jesus’ passion was the outcome of his obedience to His father in the face of rejection and his constant reliance on his Father to prove him right. Therefore, the Church is right to associate the Servant song with the passion and death of Jesus.
The Gospel reading of today identifies the Suffering Servant with Jesus. From his triumphant entry into Jerusalem through to his passion and death, Jesus demonstrates true love. He gave up everything so that humanity can draw from the fountain of mercy. "Truly this Man was God's Son!" (Mt. 27:54) exclaimed the centurion. Like a lamb, he was led to the slaughter. Unless we are prudent, we can be blinded by our pride, only to discover the truth when it is too late. It was only after Jesus had been crucified that the eyes of some of his perpetrators were opened. They realised that they had truly exchange an innocent man for a criminal. Jesus freely underwent suffering and death so that all might attain salvation. Indeed, what others taught was evil turned out as a blessing for humanity. Jesus did it just for love of us.
The story of the suffering and death of Jesus which we heard in the Passion is basically a story of love – God’s love for us. Our response should be gratitude. Gratitude to Jesus should make us turn a new leaf and never go back to a life of sin. We would be the most ungrateful people if we should continue living the sort of life that made Jesus die. Gratitude should make us keep the memory of Jesus alive. No day should pass that we should not remember the love God has for us. Finally, God expects from us today gratitude – gratitude strong enough to make us hate sin of every shade and colour.
The second reading also brings out clearly the characteristics of the Suffering Servant namely humility, self-emptying, obedience, service and the like. Jesus thought of others and became a servant. He emptied himself, laying aside the independent use of his own attributes as God; he permanently became man, in a sinless physical body; he took that body to the cross and willingly died. “ …Though he was in the form of God, he did not regard equality with God… but emptied himself taking the form of a slave and being born in human likeness…”(Philippians 2:6-7). Such was the grace he bestowed on humanity: from heaven to earth, from glory to shame, from master to servant, from life to death, even death on the cross.
Many people are willing to serve others if it does not cost them anything. But if there is a price to pay, they suddenly lose interest. “Jesus became obedient unto death, death on the cross” (Philippians 2:8). When love is the motive, sacrifice is never measured or mentioned. Is it costing you anything to be a Christian? It cost Jesus his life.
Just as the Servant of God was vindicated in the first reading, so was Christ exalted by his Father. The whole purpose of Christ’s humiliation and exaltation, therefore, is the glory of God. “Therefore, God highly exalted him and gave him the name that is above every name…to the glory of God the father” (Philippians 2:9-11). As preachers, teachers, and parents, we have to guard against the possibility of transmitting prejudice or false interpretation of scripture as we celebrate the important feasts during the Holy Week. We have a responsibility to enlighten our minds and that of our little children to accept that in humility lies our victory; in the cross lies our glory.
In conclusion, Love is our identity. Love demands sacrifice. Where there is no sacrifice, there can hardly be any genuine love. This is because it is love that made us Christians. It cost Jesus his life for our sake. What are we also sacrificing for the glory of God? The celebration of the Paschal Mystery this week can only be meaningful if we show genuine love for God and one another.
Today is Passion Sunday and it begins the Holy Week. The Liturgy reminds us that at the centre of our faith stands a man who died for love of us. It also re-affirms our faith in the Paschal Mystery. The Lamb of God is slaughtered for our sake. For the first time Jesus makes a public proclamation of who he is as he triumphantly enters Jerusalem. All along, Jesus will warn his disciples not to tell people who he is until scripture is fulfilled (Zechariah 9:9).
The first reading from the prophet Isaiah is the third of four servant songs found in the book of Isaiah (Is 42: 1-4, 49:1-6, 50:4-9, and 52: 13-53:12). These servant songs are found in Chapters 40 -55 of Isaiah often called the book of consolation because the prophet offers no judgment and condemnation of Israel, but only trust and confident hope that God is about to end the exile. The situation presupposed is that life in exile has become burdensome for the Israelites. In their dejection, it was the Word of God, spoken through the prophet that sustained them. The word of God sustains the weary. As he puts it, “The Lord God has given me the tongue of a teacher so that I may know how to sustain the weary with a word” (Isaiah 50:4a).
Indeed, God never grows tired of speaking through the prophet; giving him words of encouragement. And so the prophet says “Morning by morning he wakens – wakens my ear to listen as those who are taught” (Isaiah 50:4b).
The determination of the prophet to deliver the Word of God to wearied hearts brings him suffering. Yet, he must deliver it at the cost of his personal suffering. So he says “The Lord God has opened my ear, and I was not rebellious; I did not turn backward. I gave my back to those who struck me and my cheeks to those who pulled out my beard; I did not hide my face from insult and spitting’ (Isaiah 50:5-6). People who proclaim the word of God face stiff opposition. They must not be deterred under any circumstances.
However, the prophet is confident that God will eventually prove him right; that God will vindicate him someday. Therefore, the Servant firmly relies on God. Thus he puts it beautifully “The Lord God helps me; therefore I have not been disgraced; therefore, I have set my face like flint, and I know that I shall not be put to shame” (Isaiah 50:7).
In the same way, Jesus’ passion was the outcome of his obedience to His father in the face of rejection and his constant reliance on his Father to prove him right. Therefore, the Church is right to associate the Servant song with the passion and death of Jesus.
The Gospel reading of today identifies the Suffering Servant with Jesus. From his triumphant entry into Jerusalem through to his passion and death, Jesus demonstrates true love. He gave up everything so that humanity can draw from the fountain of mercy. "Truly this Man was God's Son!" (Mt. 27:54) exclaimed the centurion. Like a lamb, he was led to the slaughter. Unless we are prudent, we can be blinded by our pride, only to discover the truth when it is too late. It was only after Jesus had been crucified that the eyes of some of his perpetrators were opened. They realised that they had truly exchange an innocent man for a criminal. Jesus freely underwent suffering and death so that all might attain salvation. Indeed, what others taught was evil turned out as a blessing for humanity. Jesus did it just for love of us.
The story of the suffering and death of Jesus which we heard in the Passion is basically a story of love – God’s love for us. Our response should be gratitude. Gratitude to Jesus should make us turn a new leaf and never go back to a life of sin. We would be the most ungrateful people if we should continue living the sort of life that made Jesus die. Gratitude should make us keep the memory of Jesus alive. No day should pass that we should not remember the love God has for us. Finally, God expects from us today gratitude – gratitude strong enough to make us hate sin of every shade and colour.
The second reading also brings out clearly the characteristics of the Suffering Servant namely humility, self-emptying, obedience, service and the like. Jesus thought of others and became a servant. He emptied himself, laying aside the independent use of his own attributes as God; he permanently became man, in a sinless physical body; he took that body to the cross and willingly died. “ …Though he was in the form of God, he did not regard equality with God… but emptied himself taking the form of a slave and being born in human likeness…”(Philippians 2:6-7). Such was the grace he bestowed on humanity: from heaven to earth, from glory to shame, from master to servant, from life to death, even death on the cross.
Many people are willing to serve others if it does not cost them anything. But if there is a price to pay, they suddenly lose interest. “Jesus became obedient unto death, death on the cross” (Philippians 2:8). When love is the motive, sacrifice is never measured or mentioned. Is it costing you anything to be a Christian? It cost Jesus his life.
Just as the Servant of God was vindicated in the first reading, so was Christ exalted by his Father. The whole purpose of Christ’s humiliation and exaltation, therefore, is the glory of God. “Therefore, God highly exalted him and gave him the name that is above every name…to the glory of God the father” (Philippians 2:9-11). As preachers, teachers, and parents, we have to guard against the possibility of transmitting prejudice or false interpretation of scripture as we celebrate the important feasts during the Holy Week. We have a responsibility to enlighten our minds and that of our little children to accept that in humility lies our victory; in the cross lies our glory.
In conclusion, Love is our identity. Love demands sacrifice. Where there is no sacrifice, there can hardly be any genuine love. This is because it is love that made us Christians. It cost Jesus his life for our sake. What are we also sacrificing for the glory of God? The celebration of the Paschal Mystery this week can only be meaningful if we show genuine love for God and one another.
HOMILY FOR PASSION SUNDAY, YEAR A Isaiah 50:4-7/ Psalm 22/ Philippians 2:6-11/ Matthew 27:11-54
THEME: Jesus sacrificed out of love.
Today is Passion Sunday and it begins the Holy Week. The Liturgy reminds us that at the centre of our faith stands a man who died for love of us. It also re-affirms our faith in the Paschal Mystery. The Lamb of God is slaughtered for our sake. For the first time Jesus makes a public proclamation of who he is as he triumphantly enters Jerusalem. All along, Jesus will warn his disciples not to tell people who he is until scripture is fulfilled (Zechariah 9:9).
The first reading from the prophet Isaiah is the third of four servant songs found in the book of Isaiah (Is 42: 1-4, 49:1-6, 50:4-9, and 52: 13-53:12). These servant songs are found in Chapters 40 -55 of Isaiah often called the book of consolation because the prophet offers no judgment and condemnation of Israel, but only trust and confident hope that God is about to end the exile. The situation presupposed is that life in exile has become burdensome for the Israelites. In their dejection, it was the Word of God, spoken through the prophet that sustained them. The word of God sustains the weary. As he puts it, “The Lord God has given me the tongue of a teacher so that I may know how to sustain the weary with a word” (Isaiah 50:4a).
Indeed, God never grows tired of speaking through the prophet; giving him words of encouragement. And so the prophet says “Morning by morning he wakens – wakens my ear to listen as those who are taught” (Isaiah 50:4b).
The determination of the prophet to deliver the Word of God to wearied hearts brings him suffering. Yet, he must deliver it at the cost of his personal suffering. So he says “The Lord God has opened my ear, and I was not rebellious; I did not turn backward. I gave my back to those who struck me and my cheeks to those who pulled out my beard; I did not hide my face from insult and spitting’ (Isaiah 50:5-6). People who proclaim the word of God face stiff opposition. They must not be deterred under any circumstances.
However, the prophet is confident that God will eventually prove him right; that God will vindicate him someday. Therefore, the Servant firmly relies on God. Thus he puts it beautifully “The Lord God helps me; therefore I have not been disgraced; therefore, I have set my face like flint, and I know that I shall not be put to shame” (Isaiah 50:7).
In the same way, Jesus’ passion was the outcome of his obedience to His father in the face of rejection and his constant reliance on his Father to prove him right. Therefore, the Church is right to associate the Servant song with the passion and death of Jesus.
The Gospel reading of today identifies the Suffering Servant with Jesus. From his triumphant entry into Jerusalem through to his passion and death, Jesus demonstrates true love. He gave up everything so that humanity can draw from the fountain of mercy. "Truly this Man was God's Son!" (Mt. 27:54) exclaimed the centurion. Like a lamb, he was led to the slaughter. Unless we are prudent, we can be blinded by our pride, only to discover the truth when it is too late. It was only after Jesus had been crucified that the eyes of some of his perpetrators were opened. They realised that they had truly exchange an innocent man for a criminal. Jesus freely underwent suffering and death so that all might attain salvation. Indeed, what others taught was evil turned out as a blessing for humanity. Jesus did it just for love of us.
The story of the suffering and death of Jesus which we heard in the Passion is basically a story of love – God’s love for us. Our response should be gratitude. Gratitude to Jesus should make us turn a new leaf and never go back to a life of sin. We would be the most ungrateful people if we should continue living the sort of life that made Jesus die. Gratitude should make us keep the memory of Jesus alive. No day should pass that we should not remember the love God has for us. Finally, God expects from us today gratitude – gratitude strong enough to make us hate sin of every shade and colour.
The second reading also brings out clearly the characteristics of the Suffering Servant namely humility, self-emptying, obedience, service and the like. Jesus thought of others and became a servant. He emptied himself, laying aside the independent use of his own attributes as God; he permanently became man, in a sinless physical body; he took that body to the cross and willingly died. “ …Though he was in the form of God, he did not regard equality with God… but emptied himself taking the form of a slave and being born in human likeness…”(Philippians 2:6-7). Such was the grace he bestowed on humanity: from heaven to earth, from glory to shame, from master to servant, from life to death, even death on the cross.
Many people are willing to serve others if it does not cost them anything. But if there is a price to pay, they suddenly lose interest. “Jesus became obedient unto death, death on the cross” (Philippians 2:8). When love is the motive, sacrifice is never measured or mentioned. Is it costing you anything to be a Christian? It cost Jesus his life.
Just as the Servant of God was vindicated in the first reading, so was Christ exalted by his Father. The whole purpose of Christ’s humiliation and exaltation, therefore, is the glory of God. “Therefore, God highly exalted him and gave him the name that is above every name…to the glory of God the father” (Philippians 2:9-11). As preachers, teachers, and parents, we have to guard against the possibility of transmitting prejudice or false interpretation of scripture as we celebrate the important feasts during the Holy Week. We have a responsibility to enlighten our minds and that of our little children to accept that in humility lies our victory; in the cross lies our glory.
In conclusion, Love is our identity. Love demands sacrifice. Where there is no sacrifice, there can hardly be any genuine love. This is because it is love that made us Christians. It cost Jesus his life for our sake. What are we also sacrificing for the glory of God? The celebration of the Paschal Mystery this week can only be meaningful if we show genuine love for God and one another.
Today is Passion Sunday and it begins the Holy Week. The Liturgy reminds us that at the centre of our faith stands a man who died for love of us. It also re-affirms our faith in the Paschal Mystery. The Lamb of God is slaughtered for our sake. For the first time Jesus makes a public proclamation of who he is as he triumphantly enters Jerusalem. All along, Jesus will warn his disciples not to tell people who he is until scripture is fulfilled (Zechariah 9:9).
The first reading from the prophet Isaiah is the third of four servant songs found in the book of Isaiah (Is 42: 1-4, 49:1-6, 50:4-9, and 52: 13-53:12). These servant songs are found in Chapters 40 -55 of Isaiah often called the book of consolation because the prophet offers no judgment and condemnation of Israel, but only trust and confident hope that God is about to end the exile. The situation presupposed is that life in exile has become burdensome for the Israelites. In their dejection, it was the Word of God, spoken through the prophet that sustained them. The word of God sustains the weary. As he puts it, “The Lord God has given me the tongue of a teacher so that I may know how to sustain the weary with a word” (Isaiah 50:4a).
Indeed, God never grows tired of speaking through the prophet; giving him words of encouragement. And so the prophet says “Morning by morning he wakens – wakens my ear to listen as those who are taught” (Isaiah 50:4b).
The determination of the prophet to deliver the Word of God to wearied hearts brings him suffering. Yet, he must deliver it at the cost of his personal suffering. So he says “The Lord God has opened my ear, and I was not rebellious; I did not turn backward. I gave my back to those who struck me and my cheeks to those who pulled out my beard; I did not hide my face from insult and spitting’ (Isaiah 50:5-6). People who proclaim the word of God face stiff opposition. They must not be deterred under any circumstances.
However, the prophet is confident that God will eventually prove him right; that God will vindicate him someday. Therefore, the Servant firmly relies on God. Thus he puts it beautifully “The Lord God helps me; therefore I have not been disgraced; therefore, I have set my face like flint, and I know that I shall not be put to shame” (Isaiah 50:7).
In the same way, Jesus’ passion was the outcome of his obedience to His father in the face of rejection and his constant reliance on his Father to prove him right. Therefore, the Church is right to associate the Servant song with the passion and death of Jesus.
The Gospel reading of today identifies the Suffering Servant with Jesus. From his triumphant entry into Jerusalem through to his passion and death, Jesus demonstrates true love. He gave up everything so that humanity can draw from the fountain of mercy. "Truly this Man was God's Son!" (Mt. 27:54) exclaimed the centurion. Like a lamb, he was led to the slaughter. Unless we are prudent, we can be blinded by our pride, only to discover the truth when it is too late. It was only after Jesus had been crucified that the eyes of some of his perpetrators were opened. They realised that they had truly exchange an innocent man for a criminal. Jesus freely underwent suffering and death so that all might attain salvation. Indeed, what others taught was evil turned out as a blessing for humanity. Jesus did it just for love of us.
The story of the suffering and death of Jesus which we heard in the Passion is basically a story of love – God’s love for us. Our response should be gratitude. Gratitude to Jesus should make us turn a new leaf and never go back to a life of sin. We would be the most ungrateful people if we should continue living the sort of life that made Jesus die. Gratitude should make us keep the memory of Jesus alive. No day should pass that we should not remember the love God has for us. Finally, God expects from us today gratitude – gratitude strong enough to make us hate sin of every shade and colour.
The second reading also brings out clearly the characteristics of the Suffering Servant namely humility, self-emptying, obedience, service and the like. Jesus thought of others and became a servant. He emptied himself, laying aside the independent use of his own attributes as God; he permanently became man, in a sinless physical body; he took that body to the cross and willingly died. “ …Though he was in the form of God, he did not regard equality with God… but emptied himself taking the form of a slave and being born in human likeness…”(Philippians 2:6-7). Such was the grace he bestowed on humanity: from heaven to earth, from glory to shame, from master to servant, from life to death, even death on the cross.
Many people are willing to serve others if it does not cost them anything. But if there is a price to pay, they suddenly lose interest. “Jesus became obedient unto death, death on the cross” (Philippians 2:8). When love is the motive, sacrifice is never measured or mentioned. Is it costing you anything to be a Christian? It cost Jesus his life.
Just as the Servant of God was vindicated in the first reading, so was Christ exalted by his Father. The whole purpose of Christ’s humiliation and exaltation, therefore, is the glory of God. “Therefore, God highly exalted him and gave him the name that is above every name…to the glory of God the father” (Philippians 2:9-11). As preachers, teachers, and parents, we have to guard against the possibility of transmitting prejudice or false interpretation of scripture as we celebrate the important feasts during the Holy Week. We have a responsibility to enlighten our minds and that of our little children to accept that in humility lies our victory; in the cross lies our glory.
In conclusion, Love is our identity. Love demands sacrifice. Where there is no sacrifice, there can hardly be any genuine love. This is because it is love that made us Christians. It cost Jesus his life for our sake. What are we also sacrificing for the glory of God? The celebration of the Paschal Mystery this week can only be meaningful if we show genuine love for God and one another.
Friday, April 8, 2011
HOMILY FOR THE FIFTH SUNDAY OF LENT, YEAR A
Ezekiel 37:12-14/ Psalm 130/ Romans 8:8-11 /John 11:1-45
AGORSOR Aaron Agbeshie
THEME: Promote the culture of life.
The three readings of this Sunday fit beautifully together, for all concern the resurrection to newness of life. Already, in the Fifth Sunday of Lent, mother Church anticipates the resurrection experience and evokes the sentiment of faith in all believers. This will be followed by "Passion Sunday," (Palm Sunday) and finally the Holy Week that will reach its peak on Easter Sunday. The next two weeks are a very special time for our brothers and sisters in Christ who have come home through their conversion to the Catholic Faith. They are now preparing themselves to receive the Church’ Sacraments of Baptism, Confirmation and the Holy Eucharist. And for those of us who have already been baptized, this will be a time of renewal, when we will reaffirm our belief in the teachings of the Holy Catholic Church.
In the first reading, the passage from Ezekiel concludes and interprets the vision of the valley of the dry bones which are gradually restored to life. The interpretation identifies the bones with Israel in exile and their resurrection to Israel’s restoration from the Babylonian exile to their homeland. Thus he says “ Therefore prophesy and say to them, thus says the Lord God: I am going to open your graves and bring you up from your graves my people; and I will bring you up back to the land of Israel” (Ezekiel 37:12).
The Lord assures the prophet that He will not only bring the Israelites out of bondage but He will put his Spirit within them; an assurance of resuscitation from a seemingly hopeless situation. “ I will put my spirit within you and you shall live and I will place you on your own soil; then you shall know that I, the Lord have spoken and will act, says the Lord” (Ezekiel 37:14). In this figurative expression, God will bring his people to newness of life and put his spirit within them.
The Gospel reading reinforces that apocalyptic vision of the resurrection figuratively explicated in the story of the dry bones. That the works of God may be made manifest was the purpose of Jesus’ miracle. This is because when Jesus heard of Lazarus’ illness he said, “This illness does not lead to death; rather it is for God’s glory, so that the Son of God may be glorified through it” (John 11:4). However, the vision of Mary, Martha, and their friends was clouded to this reality. For, “When Mary came where Jesus was and saw him, she knelt at his feet and said to him, “Lord, if you had been here, my brother would not have died. When Jesus saw her weeping and the Jews who came with her also weeping, he was greatly disturbed in spirit and deeply moved … Jesus began to weep” (John 11:32-35).
I must emphasise that Jesus did not weep because Lazarus was dead but because of their unbelief. After all, he was going to wake Lazarus up so there was no need to weep. The key to unlocking v.35 is found in v.33 “When Jesus saw Mary crying and the Jews who came with her also crying, he was greatly disturbed in spirit.” Therefore, it was not merely the death of his friend that pained Jesus; rather it was the tears of unbelief on Mary’s face that brought tears to Christ. When Jesus saw that look, that display of sorrow and grief in Mary’s eyes and on the faces of those who were with her, he was overwhelmed with sadness and he wept.
Jesus weeps everyday when we have an unbelieving heart. Indeed, sometimes the way we behave during the death of a love one raises lots of questions as to whether we are people of the resurrection. Christians are the worst offenders. Expensive coffins, clothes, food and drinks and even now ‘take away’ to mention but few have become the order of the day. Taking care of sick people and educating our children have been relegated to the background. Instead, we are promoting the culture of death.
A story appeared in one of the newspapers recently. A man was abandoned by relatives and friends in a hospital because no one will pay his bills. So he connived with the hospital authorities to announce to his relatives and friends of his demise. Within a week, a troop of mourners gathered in the hospital with an expensive coffin to carry the mortal remains away for business, I mean funeral. To their utter dismay, they saw their beloved come out of a room and I do not need to tell you the pandemonium that ensued. But why should it come to that? These are attitudes that provoke a weeping Jesus.
St. Paul reminds us in the second reading that “Those who are in the flesh cannot please God. But you are not in the flesh; you are in the spirit since the spirit of God dwells in you. Anyone who does not have the spirit of Christ does not belong to Him” (Romans 8:8-9). The way we go about our activities be it social, economic, political and the like, must show that we are pilgrims on this earth and heaven is our home. Christians must be at the forefront to condemn these negative attitudes which pose a threat to gospel values.
“If you o Lord should mark our guilt, Lord who will survive? But with you is found forgiveness for this we revere you” (Psalm 130:3-4). May God forgive our unbelieving hearts and help us to promote the culture of life.
In sum, our work is to enhance life. We are all called to preserve the sanctity of human life because it is dear to the heart of the creator. The Eucharist we celebrate, the body of Christ we share is a sign that the work of becoming the body of Christ is not an individual affair but a corporate task. Let us all put our hands on deck and condemn the culture of death and promote the culture of life.
Ezekiel 37:12-14/ Psalm 130/ Romans 8:8-11 /John 11:1-45
AGORSOR Aaron Agbeshie
THEME: Promote the culture of life.
The three readings of this Sunday fit beautifully together, for all concern the resurrection to newness of life. Already, in the Fifth Sunday of Lent, mother Church anticipates the resurrection experience and evokes the sentiment of faith in all believers. This will be followed by "Passion Sunday," (Palm Sunday) and finally the Holy Week that will reach its peak on Easter Sunday. The next two weeks are a very special time for our brothers and sisters in Christ who have come home through their conversion to the Catholic Faith. They are now preparing themselves to receive the Church’ Sacraments of Baptism, Confirmation and the Holy Eucharist. And for those of us who have already been baptized, this will be a time of renewal, when we will reaffirm our belief in the teachings of the Holy Catholic Church.
In the first reading, the passage from Ezekiel concludes and interprets the vision of the valley of the dry bones which are gradually restored to life. The interpretation identifies the bones with Israel in exile and their resurrection to Israel’s restoration from the Babylonian exile to their homeland. Thus he says “ Therefore prophesy and say to them, thus says the Lord God: I am going to open your graves and bring you up from your graves my people; and I will bring you up back to the land of Israel” (Ezekiel 37:12).
The Lord assures the prophet that He will not only bring the Israelites out of bondage but He will put his Spirit within them; an assurance of resuscitation from a seemingly hopeless situation. “ I will put my spirit within you and you shall live and I will place you on your own soil; then you shall know that I, the Lord have spoken and will act, says the Lord” (Ezekiel 37:14). In this figurative expression, God will bring his people to newness of life and put his spirit within them.
The Gospel reading reinforces that apocalyptic vision of the resurrection figuratively explicated in the story of the dry bones. That the works of God may be made manifest was the purpose of Jesus’ miracle. This is because when Jesus heard of Lazarus’ illness he said, “This illness does not lead to death; rather it is for God’s glory, so that the Son of God may be glorified through it” (John 11:4). However, the vision of Mary, Martha, and their friends was clouded to this reality. For, “When Mary came where Jesus was and saw him, she knelt at his feet and said to him, “Lord, if you had been here, my brother would not have died. When Jesus saw her weeping and the Jews who came with her also weeping, he was greatly disturbed in spirit and deeply moved … Jesus began to weep” (John 11:32-35).
I must emphasise that Jesus did not weep because Lazarus was dead but because of their unbelief. After all, he was going to wake Lazarus up so there was no need to weep. The key to unlocking v.35 is found in v.33 “When Jesus saw Mary crying and the Jews who came with her also crying, he was greatly disturbed in spirit.” Therefore, it was not merely the death of his friend that pained Jesus; rather it was the tears of unbelief on Mary’s face that brought tears to Christ. When Jesus saw that look, that display of sorrow and grief in Mary’s eyes and on the faces of those who were with her, he was overwhelmed with sadness and he wept.
Jesus weeps everyday when we have an unbelieving heart. Indeed, sometimes the way we behave during the death of a love one raises lots of questions as to whether we are people of the resurrection. Christians are the worst offenders. Expensive coffins, clothes, food and drinks and even now ‘take away’ to mention but few have become the order of the day. Taking care of sick people and educating our children have been relegated to the background. Instead, we are promoting the culture of death.
A story appeared in one of the newspapers recently. A man was abandoned by relatives and friends in a hospital because no one will pay his bills. So he connived with the hospital authorities to announce to his relatives and friends of his demise. Within a week, a troop of mourners gathered in the hospital with an expensive coffin to carry the mortal remains away for business, I mean funeral. To their utter dismay, they saw their beloved come out of a room and I do not need to tell you the pandemonium that ensued. But why should it come to that? These are attitudes that provoke a weeping Jesus.
St. Paul reminds us in the second reading that “Those who are in the flesh cannot please God. But you are not in the flesh; you are in the spirit since the spirit of God dwells in you. Anyone who does not have the spirit of Christ does not belong to Him” (Romans 8:8-9). The way we go about our activities be it social, economic, political and the like, must show that we are pilgrims on this earth and heaven is our home. Christians must be at the forefront to condemn these negative attitudes which pose a threat to gospel values.
“If you o Lord should mark our guilt, Lord who will survive? But with you is found forgiveness for this we revere you” (Psalm 130:3-4). May God forgive our unbelieving hearts and help us to promote the culture of life.
In sum, our work is to enhance life. We are all called to preserve the sanctity of human life because it is dear to the heart of the creator. The Eucharist we celebrate, the body of Christ we share is a sign that the work of becoming the body of Christ is not an individual affair but a corporate task. Let us all put our hands on deck and condemn the culture of death and promote the culture of life.
HOMILY FOR THE FIFTH SUNDAY OF LENT, YEAR A
Ezekiel 37:12-14/ Psalm 130/ Romans 8:8-11 /John 11:1-45
AGORSOR Aaron Agbeshie
THEME: Promote the culture of life.
The three readings of this Sunday fit beautifully together, for all concern the resurrection to newness of life. Already, in the Fifth Sunday of Lent, mother Church anticipates the resurrection experience and evokes the sentiment of faith in all believers. This will be followed by "Passion Sunday," (Palm Sunday) and finally the Holy Week that will reach its peak on Easter Sunday. The next two weeks are a very special time for our brothers and sisters in Christ who have come home through their conversion to the Catholic Faith. They are now preparing themselves to receive the Church’ Sacraments of Baptism, Confirmation and the Holy Eucharist. And for those of us who have already been baptized, this will be a time of renewal, when we will reaffirm our belief in the teachings of the Holy Catholic Church.
In the first reading, the passage from Ezekiel concludes and interprets the vision of the valley of the dry bones which are gradually restored to life. The interpretation identifies the bones with Israel in exile and their resurrection to Israel’s restoration from the Babylonian exile to their homeland. Thus he says “ Therefore prophesy and say to them, thus says the Lord God: I am going to open your graves and bring you up from your graves my people; and I will bring you up back to the land of Israel” (Ezekiel 37:12).
The Lord assures the prophet that He will not only bring the Israelites out of bondage but He will put his Spirit within them; an assurance of resuscitation from a seemingly hopeless situation. “ I will put my spirit within you and you shall live and I will place you on your own soil; then you shall know that I, the Lord have spoken and will act, says the Lord” (Ezekiel 37:14). In this figurative expression, God will bring his people to newness of life and put his spirit within them.
The Gospel reading reinforces that apocalyptic vision of the resurrection figuratively explicated in the story of the dry bones. That the works of God may be made manifest was the purpose of Jesus’ miracle. This is because when Jesus heard of Lazarus’ illness he said, “This illness does not lead to death; rather it is for God’s glory, so that the Son of God may be glorified through it” (John 11:4). However, the vision of Mary, Martha, and their friends was clouded to this reality. For, “When Mary came where Jesus was and saw him, she knelt at his feet and said to him, “Lord, if you had been here, my brother would not have died. When Jesus saw her weeping and the Jews who came with her also weeping, he was greatly disturbed in spirit and deeply moved … Jesus began to weep” (John 11:32-35).
I must emphasise that Jesus did not weep because Lazarus was dead but because of their unbelief. After all, he was going to wake Lazarus up so there was no need to weep. The key to unlocking v.35 is found in v.33 “When Jesus saw Mary crying and the Jews who came with her also crying, he was greatly disturbed in spirit.” Therefore, it was not merely the death of his friend that pained Jesus; rather it was the tears of unbelief on Mary’s face that brought tears to Christ. When Jesus saw that look, that display of sorrow and grief in Mary’s eyes and on the faces of those who were with her, he was overwhelmed with sadness and he wept.
Jesus weeps everyday when we have an unbelieving heart. Indeed, sometimes the way we behave during the death of a love one raises lots of questions as to whether we are people of the resurrection. Christians are the worst offenders. Expensive coffins, clothes, food and drinks and even now ‘take away’ to mention but few have become the order of the day. Taking care of sick people and educating our children have been relegated to the background. Instead, we are promoting the culture of death.
A story appeared in one of the newspapers recently. A man was abandoned by relatives and friends in a hospital because no one will pay his bills. So he connived with the hospital authorities to announce to his relatives and friends of his demise. Within a week, a troop of mourners gathered in the hospital with an expensive coffin to carry the mortal remains away for business, I mean funeral. To their utter dismay, they saw their beloved come out of a room and I do not need to tell you the pandemonium that ensued. But why should it come to that? These are attitudes that provoke a weeping Jesus.
St. Paul reminds us in the second reading that “Those who are in the flesh cannot please God. But you are not in the flesh; you are in the spirit since the spirit of God dwells in you. Anyone who does not have the spirit of Christ does not belong to Him” (Romans 8:8-9). The way we go about our activities be it social, economic, political and the like, must show that we are pilgrims on this earth and heaven is our home. Christians must be at the forefront to condemn these negative attitudes which pose a threat to gospel values.
“If you o Lord should mark our guilt, Lord who will survive? But with you is found forgiveness for this we revere you” (Psalm 130:3-4). May God forgive our unbelieving hearts and help us to promote the culture of life.
In sum, our work is to enhance life. We are all called to preserve the sanctity of human life because it is dear to the heart of the creator. The Eucharist we celebrate, the body of Christ we share is a sign that the work of becoming the body of Christ is not an individual affair but a corporate task. Let us all put our hands on deck and condemn the culture of death and promote the culture of life.
Ezekiel 37:12-14/ Psalm 130/ Romans 8:8-11 /John 11:1-45
AGORSOR Aaron Agbeshie
THEME: Promote the culture of life.
The three readings of this Sunday fit beautifully together, for all concern the resurrection to newness of life. Already, in the Fifth Sunday of Lent, mother Church anticipates the resurrection experience and evokes the sentiment of faith in all believers. This will be followed by "Passion Sunday," (Palm Sunday) and finally the Holy Week that will reach its peak on Easter Sunday. The next two weeks are a very special time for our brothers and sisters in Christ who have come home through their conversion to the Catholic Faith. They are now preparing themselves to receive the Church’ Sacraments of Baptism, Confirmation and the Holy Eucharist. And for those of us who have already been baptized, this will be a time of renewal, when we will reaffirm our belief in the teachings of the Holy Catholic Church.
In the first reading, the passage from Ezekiel concludes and interprets the vision of the valley of the dry bones which are gradually restored to life. The interpretation identifies the bones with Israel in exile and their resurrection to Israel’s restoration from the Babylonian exile to their homeland. Thus he says “ Therefore prophesy and say to them, thus says the Lord God: I am going to open your graves and bring you up from your graves my people; and I will bring you up back to the land of Israel” (Ezekiel 37:12).
The Lord assures the prophet that He will not only bring the Israelites out of bondage but He will put his Spirit within them; an assurance of resuscitation from a seemingly hopeless situation. “ I will put my spirit within you and you shall live and I will place you on your own soil; then you shall know that I, the Lord have spoken and will act, says the Lord” (Ezekiel 37:14). In this figurative expression, God will bring his people to newness of life and put his spirit within them.
The Gospel reading reinforces that apocalyptic vision of the resurrection figuratively explicated in the story of the dry bones. That the works of God may be made manifest was the purpose of Jesus’ miracle. This is because when Jesus heard of Lazarus’ illness he said, “This illness does not lead to death; rather it is for God’s glory, so that the Son of God may be glorified through it” (John 11:4). However, the vision of Mary, Martha, and their friends was clouded to this reality. For, “When Mary came where Jesus was and saw him, she knelt at his feet and said to him, “Lord, if you had been here, my brother would not have died. When Jesus saw her weeping and the Jews who came with her also weeping, he was greatly disturbed in spirit and deeply moved … Jesus began to weep” (John 11:32-35).
I must emphasise that Jesus did not weep because Lazarus was dead but because of their unbelief. After all, he was going to wake Lazarus up so there was no need to weep. The key to unlocking v.35 is found in v.33 “When Jesus saw Mary crying and the Jews who came with her also crying, he was greatly disturbed in spirit.” Therefore, it was not merely the death of his friend that pained Jesus; rather it was the tears of unbelief on Mary’s face that brought tears to Christ. When Jesus saw that look, that display of sorrow and grief in Mary’s eyes and on the faces of those who were with her, he was overwhelmed with sadness and he wept.
Jesus weeps everyday when we have an unbelieving heart. Indeed, sometimes the way we behave during the death of a love one raises lots of questions as to whether we are people of the resurrection. Christians are the worst offenders. Expensive coffins, clothes, food and drinks and even now ‘take away’ to mention but few have become the order of the day. Taking care of sick people and educating our children have been relegated to the background. Instead, we are promoting the culture of death.
A story appeared in one of the newspapers recently. A man was abandoned by relatives and friends in a hospital because no one will pay his bills. So he connived with the hospital authorities to announce to his relatives and friends of his demise. Within a week, a troop of mourners gathered in the hospital with an expensive coffin to carry the mortal remains away for business, I mean funeral. To their utter dismay, they saw their beloved come out of a room and I do not need to tell you the pandemonium that ensued. But why should it come to that? These are attitudes that provoke a weeping Jesus.
St. Paul reminds us in the second reading that “Those who are in the flesh cannot please God. But you are not in the flesh; you are in the spirit since the spirit of God dwells in you. Anyone who does not have the spirit of Christ does not belong to Him” (Romans 8:8-9). The way we go about our activities be it social, economic, political and the like, must show that we are pilgrims on this earth and heaven is our home. Christians must be at the forefront to condemn these negative attitudes which pose a threat to gospel values.
“If you o Lord should mark our guilt, Lord who will survive? But with you is found forgiveness for this we revere you” (Psalm 130:3-4). May God forgive our unbelieving hearts and help us to promote the culture of life.
In sum, our work is to enhance life. We are all called to preserve the sanctity of human life because it is dear to the heart of the creator. The Eucharist we celebrate, the body of Christ we share is a sign that the work of becoming the body of Christ is not an individual affair but a corporate task. Let us all put our hands on deck and condemn the culture of death and promote the culture of life.
Friday, April 1, 2011
HOMILY FOR THE FOURTH SUNDAY OF LENT, YEAR A
1 Samuel 16:1, 6-7,10-13/ Psalm 23/ Ephesians 5:8-14 /John 9:1-41
AGORSOR Aaron Agbeshie
THEME: Jesus restores our true vision.
Last week, I reminded you of the fact that every sinner is a potential witness to Christ. The Samaritan woman is an epitome of that witness. Today, it is the story of the man born blind who dared to witness in spite of the threat of expulsion from the Synagogue. In Jesus, all find a home. That the works of Christ may be made manifest was Jesus’ aim of restoring the blind man to health.
I once lived with a visually impaired while in the University. I would most of the time find myself empathizing with him and imagining how it will look like if I were in that situation. Interestingly, he has grown used to it and he is always happy. As I reflect on the Gospel reading of today, it has just dawned on me that I should rather empathise with myself since I am blind spiritually. Spiritual blindness is more dangerous than physical blindness because it leads to eternal damnation.
The story of the man born blind in the Gospel reading of today is so dramatically presented that it brings out clearly the theme of true seeing and false seeing. The trial of the blind man who now sees by the Jews leaders calls attention to this theme. The Pharisees wanted the man to deny the one thing that is most certain to him: he was blind and now he can see. The Pharisees said to the man born blind “…Give glory to God! We know that this man is a sinner. He answered, I do not know whether he is a sinner. One thing I do know, that though I was blind now I see” (John 9:24-25). As Jesus points out, it is the Pharisees who are the real blind men because they are so convince that they see.
We, just like that man born blind, were born into a sinful and hurtful world. Also, like the disciples and the Pharisees who asked Jesus “Rabbi, who sinned, this man or his parents” (John 9:2)? It is so easy to be distracted in the darkness and to spend our time trying to figure out "Who sinned?" and always asking "Why are all these bad things happening?" But in this same world there are children of light. People, like the man born blind, who can open our blind eyes to see God. Until we focus on Jesus, the light of the world, we will spend our precious time playing the blame gain.
When people refuse to face evidence honestly, but in fear evade the issue, then it is impossible to come to a united conclusion. The Pharisees should have been praising God for a miracle; instead, they sought evidence to prosecute Jesus (John 9:16, 22). The Pharisees were cautious men who would consider themselves as ‘conservatives’, when in reality they were ‘preservatives.’ A true conservative takes the best of the past and uses it but he is also aware of the new things that God is doing. The new grows out of the old (Matthew 13:52). A ‘preservative’ simply embalms the past and preserves it. He is against change and resists the new things that God is doing. The Pharisees were blind to change.
For me, the greatest miracle was not the opening of his eye but the opening of his heart to Jesus. Indeed, it cost him everything including his life to confess Jesus as saviour, but he was willing. Indeed, the works of God was made manifest because the blind man having received his sight worshipped the Lord. Thus John achieves the aim of his Gospel namely to prove that Jesus is the Son of God and to present to his readers the testimonies of people who met Jesus and affirmed that He is God’s Son. The blind beggar is such witness.
In a similar vein, the first reading reiterates the issue of spiritual blindness. After Saul had disobeyed God, God rejected him and David was anointed in his stead. To Samuel’s astonishment, God’s choice of a king for Israel falls not on the more obvious son but on David, the shepherd whom his father, Jesse did not even think of introducing to the prophet. When Samuel arrived in the house of Jesse, “He looked on Eliab and thought, “Surely the Lord’s anointed is now before the Lord” But the Lord said to Samuel “Do not look on his appearance or on the height of his stature, because I have rejected him; for the Lord does not see as mortal see; they look on the outward appearance but the Lord looks at the heart” (1 Samuel 16:6-7). This is because whatever God does is for His own purpose and plan; so that the works of God may be made manifest.
In sum, the word of God we hear everyday tries to keep our vision clear. In fact each and every one of us is blind spiritually. As we consider these readings today and throughout the week, let us look at what in our lives is darkness, the places where we are blind and try to shed light on them. Are we blind to the sufferings and needs of our neighbor, do we show prejudice in our daily dealings with people, do we ignore or put into a dark place the things that we might have influence on to help others? Even though we have become light, we still must choose to put forth that light, to help others, to be a light for others. We must make sure that our community of believers is supported and that we show our love to each other. And this is the call that the Good News makes to us today in this fourth Sunday of our Lenten journey to the greatest light – that of resurrection.
1 Samuel 16:1, 6-7,10-13/ Psalm 23/ Ephesians 5:8-14 /John 9:1-41
AGORSOR Aaron Agbeshie
THEME: Jesus restores our true vision.
Last week, I reminded you of the fact that every sinner is a potential witness to Christ. The Samaritan woman is an epitome of that witness. Today, it is the story of the man born blind who dared to witness in spite of the threat of expulsion from the Synagogue. In Jesus, all find a home. That the works of Christ may be made manifest was Jesus’ aim of restoring the blind man to health.
I once lived with a visually impaired while in the University. I would most of the time find myself empathizing with him and imagining how it will look like if I were in that situation. Interestingly, he has grown used to it and he is always happy. As I reflect on the Gospel reading of today, it has just dawned on me that I should rather empathise with myself since I am blind spiritually. Spiritual blindness is more dangerous than physical blindness because it leads to eternal damnation.
The story of the man born blind in the Gospel reading of today is so dramatically presented that it brings out clearly the theme of true seeing and false seeing. The trial of the blind man who now sees by the Jews leaders calls attention to this theme. The Pharisees wanted the man to deny the one thing that is most certain to him: he was blind and now he can see. The Pharisees said to the man born blind “…Give glory to God! We know that this man is a sinner. He answered, I do not know whether he is a sinner. One thing I do know, that though I was blind now I see” (John 9:24-25). As Jesus points out, it is the Pharisees who are the real blind men because they are so convince that they see.
We, just like that man born blind, were born into a sinful and hurtful world. Also, like the disciples and the Pharisees who asked Jesus “Rabbi, who sinned, this man or his parents” (John 9:2)? It is so easy to be distracted in the darkness and to spend our time trying to figure out "Who sinned?" and always asking "Why are all these bad things happening?" But in this same world there are children of light. People, like the man born blind, who can open our blind eyes to see God. Until we focus on Jesus, the light of the world, we will spend our precious time playing the blame gain.
When people refuse to face evidence honestly, but in fear evade the issue, then it is impossible to come to a united conclusion. The Pharisees should have been praising God for a miracle; instead, they sought evidence to prosecute Jesus (John 9:16, 22). The Pharisees were cautious men who would consider themselves as ‘conservatives’, when in reality they were ‘preservatives.’ A true conservative takes the best of the past and uses it but he is also aware of the new things that God is doing. The new grows out of the old (Matthew 13:52). A ‘preservative’ simply embalms the past and preserves it. He is against change and resists the new things that God is doing. The Pharisees were blind to change.
For me, the greatest miracle was not the opening of his eye but the opening of his heart to Jesus. Indeed, it cost him everything including his life to confess Jesus as saviour, but he was willing. Indeed, the works of God was made manifest because the blind man having received his sight worshipped the Lord. Thus John achieves the aim of his Gospel namely to prove that Jesus is the Son of God and to present to his readers the testimonies of people who met Jesus and affirmed that He is God’s Son. The blind beggar is such witness.
In a similar vein, the first reading reiterates the issue of spiritual blindness. After Saul had disobeyed God, God rejected him and David was anointed in his stead. To Samuel’s astonishment, God’s choice of a king for Israel falls not on the more obvious son but on David, the shepherd whom his father, Jesse did not even think of introducing to the prophet. When Samuel arrived in the house of Jesse, “He looked on Eliab and thought, “Surely the Lord’s anointed is now before the Lord” But the Lord said to Samuel “Do not look on his appearance or on the height of his stature, because I have rejected him; for the Lord does not see as mortal see; they look on the outward appearance but the Lord looks at the heart” (1 Samuel 16:6-7). This is because whatever God does is for His own purpose and plan; so that the works of God may be made manifest.
In sum, the word of God we hear everyday tries to keep our vision clear. In fact each and every one of us is blind spiritually. As we consider these readings today and throughout the week, let us look at what in our lives is darkness, the places where we are blind and try to shed light on them. Are we blind to the sufferings and needs of our neighbor, do we show prejudice in our daily dealings with people, do we ignore or put into a dark place the things that we might have influence on to help others? Even though we have become light, we still must choose to put forth that light, to help others, to be a light for others. We must make sure that our community of believers is supported and that we show our love to each other. And this is the call that the Good News makes to us today in this fourth Sunday of our Lenten journey to the greatest light – that of resurrection.
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