HOMILY FOR TWENTY-SECOND SUNDAY IN ORDINARY TIME,
YEAR C
AGORSOR AARON AGBESHIE
ECCLESIATICUS 3:17-20, 28-29/ PSALM 68 / HEBREWS 12:18-19, 22-24/ LUKE 14:1, 7-14
THEME: HUMILITY IS REWARDING
The readings of today (especially the First and Gospel Readings) draw out forcefully the lesson of humility. Pride is the deadliest of the seven deadly sins, while humility is perhaps the most characteristics of Christian values. The humble man finds ‘favour’ in God’s sight not because that favour is a reward for his humility, but because humility like faith, to which it is akin, means abandoning self assertion, all trust in one’s own righteousness and allowing God to act where we can do nothing.
The second reading presents a contrast between the law and the gospel; between Mount Sinai and Mount Zion. Coming to this mountain is the favour which the Lord grants to the ‘humble.’ For St. Augustine, ever since Jesus became man (Incarnation), man has not stop being proud. Humility means accepting one another for as one is. It does not matter whether one is rich or poor; intelligent or unintelligent just to mention few. In God’s sight none of us is better than the other. It is love that calls us together. God‘s Kingdom is not about status, importance, or knowledge. Perfection is not an entrance requirement. It is about incompleteness and vulnerability; it is about falling down and getting up. This is what Jesus stresses in the Gospel reading of today.
In the Gospel, the parable looks like a piece of prudential advice: how to behave at a dinner party so as to avoid embarrassment. But since it is precisely a parable, it deals rather with an aspect of man’s relationship with God. God in the person of Jesus (v.8) is inviting us to the Messianic feast. The only way to respond to this invitation is by the renunciation of any claim or merit of one’s own. The Pharisees expected the best seats as a reward for keeping the Torah, but like the outcast they have to learn that salvation has to be accepted as an unmerited gift- exactly as we interpreted humility in the First Reading. Perhaps Jesus was even overwhelmed that the Pharisees have the audacity to take his place at the banquet. Like the Pharisees, sometimes, we want to take the place of God and even act like God. We call it usurpation of power. God will not allow this. The ensuing exhortation is likewise not a piece of worldly advice, but also a kind of parable, its point being that men’s final acceptance in the Messianic banquet depends on the acceptance of others, now!. For instance, we must learn to forgive one another, assist one another in moments of needs and the like. Thus humility in the Christian sense is not purely a passive virtue; like faith, to which it is so closely akin, it is highly active.
In God’s sight human pride counts for nothing is what Jesus is telling us today. It is faith and humility that God expects of man.
Humility also means recognizing one’s total dependence on God. Why will the humble man be exalted? Certainly, the point of the parable is not that one should take the last place, feigning or with a false sense of humility, in order that he might be honoured. This is not what Jesus is saying. Christian humility means that one demeans oneself because one recognizes one’s total dependence on God and leaves the matter of rank and reward completely to him.
Humility also demands of us an acceptance from the hands of God the trials and tribulations of this life. Like Jesus and Mary, such people will be rewarded and exalted by God.
Jesus also speaks to his host about whom to invite for dinner (Luke 14:13-14). Men are accustomed, according to the rules of polite society, to invite their relatives and friends to special affairs; such acts are expected to be reciprocated. For Jesus, this is the love of the sinner and the pagans, which is not in itself Christian love (cf. Luke 6:32-35). In sharp contrast, Jesus advises his host to invite ‘the poor’, ‘the maimed’, ‘the lame’, and ‘the blind’; if he does that he will be blessed by God since they cannot repay him- he will get his reward at the resurrection of the Just. Note well that Jesus is not saying that we should not invite our friends for dinner; rather , he makes use of a common practice to illustrate that a love that is based only on the hope of a return does not have value in the sight of God. Christian love, based on the example of Jesus, is like the love of God in that it does not hope for a return in this life. God himself will see to it that we are repaid at the “Resurrection of the just”
REFERENCES
Storey G. Williams (Editor), Days of the Lord, Herder and Herder, New York, 1965, Pp.64-65.
Homiletic & Pastoral Review, July 1971, Pp. 45-47.
Thursday, August 26, 2010
HOMILY FOR TWENTY-SECOND SUNDAY IN ORDINARY TIME
HOMILY FOR TWENTY-SECOND SUNDAY IN ORDINARY TIME,
YEAR C
AGORSOR AARON AGBESHIE
ECCLESIATICUS 3:17-20, 28-29/ PSALM 68 / HEBREWS 12:18-19, 22-24/ LUKE 14:1, 7-14
THEME: HUMILITY IS REWARDING
The readings of today (especially the First and Gospel Readings) draw out forcefully the lesson of humility. Pride is the deadliest of the seven deadly sins, while humility is perhaps the most characteristics of Christian values. The humble man finds ‘favour’ in God’s sight not because that favour is a reward for his humility, but because humility like faith, to which it is akin, means abandoning self assertion, all trust in one’s own righteousness and allowing God to act where we can do nothing.
The second reading presents a contrast between the law and the gospel; between Mount Sinai and Mount Zion. Coming to this mountain is the favour which the Lord grants to the ‘humble.’ For St. Augustine, ever since Jesus became man (Incarnation), man has not stop being proud. Humility means accepting one another for as one is. It does not matter whether one is rich or poor; intelligent or unintelligent just to mention few. In God’s sight none of us is better than the other. It is love that calls us together. This is what Jesus stresses in the Gospel reading of today.
In the Gospel, the parable looks like a piece of prudential advice: how to behave at a dinner party so as to avoid embarrassment. But since it is precisely a parable, it deals rather with an aspect of man’s relationship with God. God in the person of Jesus (v.8) is inviting us to the Messianic feast. The only way to respond to this invitation is by the renunciation of any claim or merit of one’s own. The Pharisees expected the best seats as a reward for keeping the Torah, but like the outcast they have to learn that salvation has to be accepted as an unmerited gift- exactly as we interpreted humility in the First Reading. Perhaps Jesus was even overwhelmed that the Pharisees have the audacity to take his place at the banquet. Like the Pharisees, sometimes, we want to take the place of God and even act like God. We call it usurpation of power. God will not allow this. The ensuing exhortation is likewise not a piece of worldly advice, but also a kind of parable, its point being that men’s final acceptance in the Messianic banquet depends on the acceptance of others, now!. For instance, we must learn to forgive one another, assist one another in moments of needs and the like. Thus humility in the Christian sense is not purely a passive virtue; like faith, to which it is so closely akin, it is highly active.
In God’s sight human pride counts for nothing is what Jesus is telling us today. It is faith and humility that God expects of man.
Humility also means recognizing one’s total dependence on God. Why will the humble man be exalted? Certainly, the point of the parable is not that one should take the last place, feigning or with a false sense of humility, in order that he might be honoured. This is not what Jesus is saying. Christian humility means that one demeans oneself because one recognizes one’s total dependence on God and leaves the matter of rank and reward completely to him.
Humility also demands of us an acceptance from the hands of God the trials and tribulations of this life. Like Jesus and Mary, such people will be rewarded and exalted by God.
Jesus also speaks to his host about whom to invite for dinner (Luke 14:13-14). Men are accustomed, according to the rules of polite society, to invite their relatives and friends to special affairs; such acts are expected to be reciprocated. For Jesus, this is the love of the sinner and the pagans, which is not in itself Christian love (cf. Luke 6:32-35). In sharp contrast, Jesus advises his host to invite ‘the poor’, ‘the maimed’, ‘the lame’, and ‘the blind’; if he does that he will be blessed by God since they cannot repay him- he will get his reward at the resurrection of the Just. Note well that Jesus is not saying that we should not invite our friends for dinner; rather , he makes use of a common practice to illustrate that a love that is based only on the hope of a return does not have value in the sight of God. Christian love, based on the example of Jesus, is like the love of God in that it does not hope for a return in this life. God himself will see to it that we are repaid at the “Resurrection of the just”
REFERENCES
Storey G. Williams (Editor), Days of the Lord, Herder and Herder, New York, 1965, Pp.64-65.
Homiletic & Pastoral Review, July 1971, Pp. 45-47.
YEAR C
AGORSOR AARON AGBESHIE
ECCLESIATICUS 3:17-20, 28-29/ PSALM 68 / HEBREWS 12:18-19, 22-24/ LUKE 14:1, 7-14
THEME: HUMILITY IS REWARDING
The readings of today (especially the First and Gospel Readings) draw out forcefully the lesson of humility. Pride is the deadliest of the seven deadly sins, while humility is perhaps the most characteristics of Christian values. The humble man finds ‘favour’ in God’s sight not because that favour is a reward for his humility, but because humility like faith, to which it is akin, means abandoning self assertion, all trust in one’s own righteousness and allowing God to act where we can do nothing.
The second reading presents a contrast between the law and the gospel; between Mount Sinai and Mount Zion. Coming to this mountain is the favour which the Lord grants to the ‘humble.’ For St. Augustine, ever since Jesus became man (Incarnation), man has not stop being proud. Humility means accepting one another for as one is. It does not matter whether one is rich or poor; intelligent or unintelligent just to mention few. In God’s sight none of us is better than the other. It is love that calls us together. This is what Jesus stresses in the Gospel reading of today.
In the Gospel, the parable looks like a piece of prudential advice: how to behave at a dinner party so as to avoid embarrassment. But since it is precisely a parable, it deals rather with an aspect of man’s relationship with God. God in the person of Jesus (v.8) is inviting us to the Messianic feast. The only way to respond to this invitation is by the renunciation of any claim or merit of one’s own. The Pharisees expected the best seats as a reward for keeping the Torah, but like the outcast they have to learn that salvation has to be accepted as an unmerited gift- exactly as we interpreted humility in the First Reading. Perhaps Jesus was even overwhelmed that the Pharisees have the audacity to take his place at the banquet. Like the Pharisees, sometimes, we want to take the place of God and even act like God. We call it usurpation of power. God will not allow this. The ensuing exhortation is likewise not a piece of worldly advice, but also a kind of parable, its point being that men’s final acceptance in the Messianic banquet depends on the acceptance of others, now!. For instance, we must learn to forgive one another, assist one another in moments of needs and the like. Thus humility in the Christian sense is not purely a passive virtue; like faith, to which it is so closely akin, it is highly active.
In God’s sight human pride counts for nothing is what Jesus is telling us today. It is faith and humility that God expects of man.
Humility also means recognizing one’s total dependence on God. Why will the humble man be exalted? Certainly, the point of the parable is not that one should take the last place, feigning or with a false sense of humility, in order that he might be honoured. This is not what Jesus is saying. Christian humility means that one demeans oneself because one recognizes one’s total dependence on God and leaves the matter of rank and reward completely to him.
Humility also demands of us an acceptance from the hands of God the trials and tribulations of this life. Like Jesus and Mary, such people will be rewarded and exalted by God.
Jesus also speaks to his host about whom to invite for dinner (Luke 14:13-14). Men are accustomed, according to the rules of polite society, to invite their relatives and friends to special affairs; such acts are expected to be reciprocated. For Jesus, this is the love of the sinner and the pagans, which is not in itself Christian love (cf. Luke 6:32-35). In sharp contrast, Jesus advises his host to invite ‘the poor’, ‘the maimed’, ‘the lame’, and ‘the blind’; if he does that he will be blessed by God since they cannot repay him- he will get his reward at the resurrection of the Just. Note well that Jesus is not saying that we should not invite our friends for dinner; rather , he makes use of a common practice to illustrate that a love that is based only on the hope of a return does not have value in the sight of God. Christian love, based on the example of Jesus, is like the love of God in that it does not hope for a return in this life. God himself will see to it that we are repaid at the “Resurrection of the just”
REFERENCES
Storey G. Williams (Editor), Days of the Lord, Herder and Herder, New York, 1965, Pp.64-65.
Homiletic & Pastoral Review, July 1971, Pp. 45-47.
Thursday, August 19, 2010
HOMILY FOR 21ST SUNDAY IN ORDINARY TIME
HOMILY FOR TWENTY FIRST SUNDAY IN ORDINARY TIME,
YEAR C
AGORSOR AARON AGBESHIE
ISAIAH 66:18-21/ PSALM 117/ HEBREWS 12:5-7; 11-13/ LUKE 13:22-30
THEME: GOD’S SALVATION IS UNIVERSAL
The material presented to us by the Liturgy of the past few Sundays and for the next ten weeks is taken from the central section of St. Luke’s Gospel where Jesus is portrayed as being on a journey to Jerusalem(Luke 9:51-19:28). It reminds us of the demands of the Kingdom of God. Before one can inherit the Kingdom of God, one must be disciplined. Narrow is the gate that leads to the seat of perfection.
Jesus was a great traveler; a young and energetic man who was devoted to his duties; his duty to make sure that the message of salvation reaches the ends of the world. Youthfulness, therefore, is a special moment. He is still travelling today and his means of transport is the Gospel. The Gospel says Jesus is making his way to Jerusalem … his own narrow door, the place of his suffering. Jesus does not just teach the truth; he lives it. In fact, Jesus is the truth. This he does through us who are his children. Today Jesus comes to our town. You have just heard his word proclaimed in the readings from the Prophet Isaiah, from the Hebrews and from the Gospel of Luke.
Jesus gives his disciples practical directives in the Gospel reading. The Gospel Reading reminds us not to be preoccupied ourselves with who is to be saved when and how many. This calls for discipline, a practical step that the second reading gives us. It is true that discipline at first sight is painful but after that it yields a harvest of righteousness. You might have eaten and drank with him (The Eucharist) but he will tell you that he does not know you. It will indeed be a sad thing for Jesus to tell us that he does not know us. Let us be on guard because those whom we do not expect will find their way into the Kingdom. If you study Jesus’ answer you will find that he does not really answer the question- he does not have this kind of information to communicate from his Father (Acts 1:6). Rather, he gives them a practical directive to bend all their efforts to reach eternal life: “Strive to enter by the narrow door” (Luke 13: 24). For Jesus, numerical questions are left up to God. The difficulty of this enterprise is expressed by the image of the “narrow door”. But his point is very clear: we will not be saved because we belong to a particular group; salvation depends on the inner leanings of the heart and personal commitment to God. The second half of verse 24 introduces a slightly different idea; many, Jesus tells us, will try to enter into the kingdom of heaven but will not succeed. This is a short verse but pregnant with meaning for all of us. Not everyone is going to make it- in fact, many will not. Later Luke clarifies what he means by this, namely that many men just do not avail themselves of the opportunity of salvation while it is offered to them, and then they begin to have second thoughts about the matter but it is too late and the opportunity does not return. When the master enters the door, it is closed.
What is standing outside the door means? In Matthew 25:10-12, they are unworthy Christians; here in Luke they are the Jewish contemporaries of Jesus who, even though they saw his works and heard his words, refused to believe in him. When the moment of truth comes, it will not matter whether we ate and drank with him because it is not external companionship with Jesus at meals that determines their fate, but that inner belief in him that leads to a conversion of the heart and an honest following of his example. The judgment of Jesus on such people is truly terrifying and should give us pause for thought: “I tell you, I do not know where you come from; depart from me, all you workers of iniquity” (Luke 13:27).
The “weeping and gnashing of teeth” is a Jewish expression for the sorrow and fury they feel when they see the saints of OT enjoying the eternal banquet with the Lord, while they are excluded forever. It will have been so easy to follow the Lord when they had the chance. Like the Jews falsely thought, many of us are thinking today that just because we are Christians, just because we have been born and baptized into the Christian Community, just because we belong to a group and pay Church dues that was all that was necessary, forgetting that they must also put their own personal effort into it; an effort to enter into a personal relationship with God.
The last will be first and the first will be last. The last verse (30) Luke gives a severe warning to Jews and also to us Christians: The last will be the first and the first will be the last. What does this mean? The Jews considered the pagans to be ‘last’ in reference to themselves who were the ‘First’ because they were the people chosen by God; Luke warns them that the pagans who believe and accept the Gospel will be preferred by God to the Jews who do not believe. Thus just because God has favored us with Baptism, with his grace, with all the Sacraments, with the assistance of the Church and so on, does not give us any reason to be presumptuous and complacent. We must still as St. Paul warns us, work out our salvation in fear and trembling (Cf Philippians 2:12). We have to work at it and strive to enter by the narrow door.
Finally, as an exhortation, we must always bear in mind that the grace of God is sufficient for us. We should be concerned, but we should not be anxious. God does not allow anyone to be tried beyond his ability to resist: “Lead us not into temptation, but deliver us from evil.” The grace of God is sufficient for us, but we must do our part. Is it possible to give some kind of an answer to the question Luke puts to us today? “Lord will those who are saved be few? Well, whether few or many only God knows ( and we should hope that there will be many, since it is difficult to think that Satan will be victorious over grace of Christ, but one thing is clear and certain that if we believe and live in the imitation of Jesus Christ, God’s grace will be victorious in us.
The First Reading brings out clearly the fact that God’s salvation is universal. It transcends all races, language, tribe, I mean all bearers in human existence. The imagery Isaiah uses shows that when we give our lives to God, no matter how we have wronged him, He takes the initiative to restore us to our lost dignity. He will carry us in horses, chariots, litters to mention but few. Indeed he will treat us like royals because that is what we really are (Cf Isaiah 66:20).
YEAR C
AGORSOR AARON AGBESHIE
ISAIAH 66:18-21/ PSALM 117/ HEBREWS 12:5-7; 11-13/ LUKE 13:22-30
THEME: GOD’S SALVATION IS UNIVERSAL
The material presented to us by the Liturgy of the past few Sundays and for the next ten weeks is taken from the central section of St. Luke’s Gospel where Jesus is portrayed as being on a journey to Jerusalem(Luke 9:51-19:28). It reminds us of the demands of the Kingdom of God. Before one can inherit the Kingdom of God, one must be disciplined. Narrow is the gate that leads to the seat of perfection.
Jesus was a great traveler; a young and energetic man who was devoted to his duties; his duty to make sure that the message of salvation reaches the ends of the world. Youthfulness, therefore, is a special moment. He is still travelling today and his means of transport is the Gospel. The Gospel says Jesus is making his way to Jerusalem … his own narrow door, the place of his suffering. Jesus does not just teach the truth; he lives it. In fact, Jesus is the truth. This he does through us who are his children. Today Jesus comes to our town. You have just heard his word proclaimed in the readings from the Prophet Isaiah, from the Hebrews and from the Gospel of Luke.
Jesus gives his disciples practical directives in the Gospel reading. The Gospel Reading reminds us not to be preoccupied ourselves with who is to be saved when and how many. This calls for discipline, a practical step that the second reading gives us. It is true that discipline at first sight is painful but after that it yields a harvest of righteousness. You might have eaten and drank with him (The Eucharist) but he will tell you that he does not know you. It will indeed be a sad thing for Jesus to tell us that he does not know us. Let us be on guard because those whom we do not expect will find their way into the Kingdom. If you study Jesus’ answer you will find that he does not really answer the question- he does not have this kind of information to communicate from his Father (Acts 1:6). Rather, he gives them a practical directive to bend all their efforts to reach eternal life: “Strive to enter by the narrow door” (Luke 13: 24). For Jesus, numerical questions are left up to God. The difficulty of this enterprise is expressed by the image of the “narrow door”. But his point is very clear: we will not be saved because we belong to a particular group; salvation depends on the inner leanings of the heart and personal commitment to God. The second half of verse 24 introduces a slightly different idea; many, Jesus tells us, will try to enter into the kingdom of heaven but will not succeed. This is a short verse but pregnant with meaning for all of us. Not everyone is going to make it- in fact, many will not. Later Luke clarifies what he means by this, namely that many men just do not avail themselves of the opportunity of salvation while it is offered to them, and then they begin to have second thoughts about the matter but it is too late and the opportunity does not return. When the master enters the door, it is closed.
What is standing outside the door means? In Matthew 25:10-12, they are unworthy Christians; here in Luke they are the Jewish contemporaries of Jesus who, even though they saw his works and heard his words, refused to believe in him. When the moment of truth comes, it will not matter whether we ate and drank with him because it is not external companionship with Jesus at meals that determines their fate, but that inner belief in him that leads to a conversion of the heart and an honest following of his example. The judgment of Jesus on such people is truly terrifying and should give us pause for thought: “I tell you, I do not know where you come from; depart from me, all you workers of iniquity” (Luke 13:27).
The “weeping and gnashing of teeth” is a Jewish expression for the sorrow and fury they feel when they see the saints of OT enjoying the eternal banquet with the Lord, while they are excluded forever. It will have been so easy to follow the Lord when they had the chance. Like the Jews falsely thought, many of us are thinking today that just because we are Christians, just because we have been born and baptized into the Christian Community, just because we belong to a group and pay Church dues that was all that was necessary, forgetting that they must also put their own personal effort into it; an effort to enter into a personal relationship with God.
The last will be first and the first will be last. The last verse (30) Luke gives a severe warning to Jews and also to us Christians: The last will be the first and the first will be the last. What does this mean? The Jews considered the pagans to be ‘last’ in reference to themselves who were the ‘First’ because they were the people chosen by God; Luke warns them that the pagans who believe and accept the Gospel will be preferred by God to the Jews who do not believe. Thus just because God has favored us with Baptism, with his grace, with all the Sacraments, with the assistance of the Church and so on, does not give us any reason to be presumptuous and complacent. We must still as St. Paul warns us, work out our salvation in fear and trembling (Cf Philippians 2:12). We have to work at it and strive to enter by the narrow door.
Finally, as an exhortation, we must always bear in mind that the grace of God is sufficient for us. We should be concerned, but we should not be anxious. God does not allow anyone to be tried beyond his ability to resist: “Lead us not into temptation, but deliver us from evil.” The grace of God is sufficient for us, but we must do our part. Is it possible to give some kind of an answer to the question Luke puts to us today? “Lord will those who are saved be few? Well, whether few or many only God knows ( and we should hope that there will be many, since it is difficult to think that Satan will be victorious over grace of Christ, but one thing is clear and certain that if we believe and live in the imitation of Jesus Christ, God’s grace will be victorious in us.
The First Reading brings out clearly the fact that God’s salvation is universal. It transcends all races, language, tribe, I mean all bearers in human existence. The imagery Isaiah uses shows that when we give our lives to God, no matter how we have wronged him, He takes the initiative to restore us to our lost dignity. He will carry us in horses, chariots, litters to mention but few. Indeed he will treat us like royals because that is what we really are (Cf Isaiah 66:20).
Friday, August 13, 2010
HOMILY FOR THE FEAST OF ASSUMPTION
YEAR C
AGORSOR AARON AGBESHIE
REVELATION 11:19a; 12:1-6a, 10ab/ PSALM 44:10-12, 16/1CORINTHIANS 15:20-27/LUKE 1:39-56
THEME: ASSUMPTION: OUR HOPE
In 1946, Pope Pius Xll wrote to all the bishops in the world to ask them what their people believed in regard to the bodily assumption of the Blessed Virgin Mary. The almost unanimous reply that the people believed that the Assumption has been divinely revealed by God; further, they petitioned that this truth be officially defined as a dogma of the Catholic Church. Accordingly, on November 1, 1950, in the Apostolic Constitution “MUNIFICENTISSIMUS,” Solemnly declared it as a dogma.
The continued observance of the assumption on a Sunday when August 15 falls on that day would seem to contradict the new general principle that only Christological Feasts should replace or displace the regular Sundays in Ordinary Time. Perhaps the significance of this is that Mariology is rightly understood as an aspect of Christology. In other words, one cannot talk about Christology with Mariology and vice versa. The Blessed Virgin Mary is nothing in herself, but of great importance in salvation history as the chosen instrument of the incarnation.
The dogma of the Assumption should be a message of joy and hope for us all. Mary’s Assumption carries a grand message for us, since there is no essential difference between her glorification and that which we expect if we remain faithful to the Lord in our battle against evil. This doctrine should be a message of joy and hope to us who try to imitate her in the following of her Son our Lord Jesus Christ. The foundation for Mary’s Assumption is that she was the Mother of God; but her motherhood was more than just a physical act. Her total freedom was involved in the redemptive mission of Christ. For she freely accepted her role in redemption, “Behold, I am the handmaid of the Lord. Let it be done unto me according to your word (Luke 1:38). She remained true to this commitment throughout the life of Jesus namely she nourished and raised him; she took him to Jerusalem (Luke 2:41-50); she shared in his public ministry (John 2:1-12); she was with him in his passion and death (John 19:25-27); she stayed with the Apostles and prayed with them before Pentecost (Acts 1:14).
Mary is described as the Ark of the New Covenant. “What made the original ark so holy? Not the Gold that coated the outside, but the Ten Commandments inside- the Law that had been inscribed by the finger of God on tablets of stone , Manna and the rod of Aaron that blossomed as a sign of his office as high Priest( Numbers 17). On the other hand what makes the new ark holy is that Mary contained in her womb the Word of God who became man and dwelt among us. The Ark contained manna; Mary contained the living bread come down from heaven; the Ark contained the rod of Aaron, a symbol of his Priesthood; Mary’s womb contained the eternal high Priest, Jesus Christ.”
In the Gospel reading Mary’s praise of God as savior should not escape notice. Her confession expresses the desperate need of the lowly, the poor, the oppressed and the hungry. Those who have power cannot make such confession because they are self-sufficient. The word “Saviour” presupposes a need for help. Like Mary, we all are in need of God in one way or another. This is because we are assailed by so many challenges and difficulties. Mary recognized her need of a savior; she recognizes the fact that her entire life and how meaningful it was, it is and it will be depends upon God. No wonder Mary is called blessed because she believed in God’s promises. Blessed are we too who believe in God’s promises because they are true and everlasting.
The Assumption of the Blessed Virgin Mary is the least God can do to humanity. We should not doubt this at all since God has done greater things for his Son namely the Resurrection. Indeed, he is looking forward to do for us what He did for Jesus namely to resurrect our mortal bodies too. Let us have faith in the Assumption because it foreshadows our own Resurrection. It is a sign that we too will one day enjoy the beatific vision.
YEAR C
AGORSOR AARON AGBESHIE
REVELATION 11:19a; 12:1-6a, 10ab/ PSALM 44:10-12, 16/1CORINTHIANS 15:20-27/LUKE 1:39-56
THEME: ASSUMPTION: OUR HOPE
In 1946, Pope Pius Xll wrote to all the bishops in the world to ask them what their people believed in regard to the bodily assumption of the Blessed Virgin Mary. The almost unanimous reply that the people believed that the Assumption has been divinely revealed by God; further, they petitioned that this truth be officially defined as a dogma of the Catholic Church. Accordingly, on November 1, 1950, in the Apostolic Constitution “MUNIFICENTISSIMUS,” Solemnly declared it as a dogma.
The continued observance of the assumption on a Sunday when August 15 falls on that day would seem to contradict the new general principle that only Christological Feasts should replace or displace the regular Sundays in Ordinary Time. Perhaps the significance of this is that Mariology is rightly understood as an aspect of Christology. In other words, one cannot talk about Christology with Mariology and vice versa. The Blessed Virgin Mary is nothing in herself, but of great importance in salvation history as the chosen instrument of the incarnation.
The dogma of the Assumption should be a message of joy and hope for us all. Mary’s Assumption carries a grand message for us, since there is no essential difference between her glorification and that which we expect if we remain faithful to the Lord in our battle against evil. This doctrine should be a message of joy and hope to us who try to imitate her in the following of her Son our Lord Jesus Christ. The foundation for Mary’s Assumption is that she was the Mother of God; but her motherhood was more than just a physical act. Her total freedom was involved in the redemptive mission of Christ. For she freely accepted her role in redemption, “Behold, I am the handmaid of the Lord. Let it be done unto me according to your word (Luke 1:38). She remained true to this commitment throughout the life of Jesus namely she nourished and raised him; she took him to Jerusalem (Luke 2:41-50); she shared in his public ministry (John 2:1-12); she was with him in his passion and death (John 19:25-27); she stayed with the Apostles and prayed with them before Pentecost (Acts 1:14).
Mary is described as the Ark of the New Covenant. “What made the original ark so holy? Not the Gold that coated the outside, but the Ten Commandments inside- the Law that had been inscribed by the finger of God on tablets of stone , Manna and the rod of Aaron that blossomed as a sign of his office as high Priest( Numbers 17). On the other hand what makes the new ark holy is that Mary contained in her womb the Word of God who became man and dwelt among us. The Ark contained manna; Mary contained the living bread come down from heaven; the Ark contained the rod of Aaron, a symbol of his Priesthood; Mary’s womb contained the eternal high Priest, Jesus Christ.”
In the Gospel reading Mary’s praise of God as savior should not escape notice. Her confession expresses the desperate need of the lowly, the poor, the oppressed and the hungry. Those who have power cannot make such confession because they are self-sufficient. The word “Saviour” presupposes a need for help. Like Mary, we all are in need of God in one way or another. This is because we are assailed by so many challenges and difficulties. Mary recognized her need of a savior; she recognizes the fact that her entire life and how meaningful it was, it is and it will be depends upon God. No wonder Mary is called blessed because she believed in God’s promises. Blessed are we too who believe in God’s promises because they are true and everlasting.
The Assumption of the Blessed Virgin Mary is the least God can do to humanity. We should not doubt this at all since God has done greater things for his Son namely the Resurrection. Indeed, he is looking forward to do for us what He did for Jesus namely to resurrect our mortal bodies too. Let us have faith in the Assumption because it foreshadows our own Resurrection. It is a sign that we too will one day enjoy the beatific vision.
HOMILY FOR THE FEAST OF ASSUMPTION
YEAR C
AGORSOR AARON AGBESHIE
REVELATION 11:19a; 12:1-6a, 10ab/ PSALM 44:10-12, 16/1CORINTHIANS 15:20-27/LUKE 1:39-56
THEME: ASSUMPTION: OUR HOPE
In 1946, Pope Pius Xll wrote to all the bishops in the world to ask them what their people believed in regard to the bodily assumption of the Blessed Virgin Mary. The almost unanimous reply that the people believed that the Assumption has been divinely revealed by God; further, they petitioned that this truth be officially defined as a dogma of the Catholic Church. Accordingly, on November 1, 1950, in the Apostolic Constitution “MUNIFICENTISSIMUS,” Solemnly declared it as a dogma.
The continued observance of the assumption on a Sunday when August 15 falls on that day would seem to contradict the new general principle that only Christological Feasts should replace or displace the regular Sundays in Ordinary Time. Perhaps the significance of this is that Mariology is rightly understood as an aspect of Christology. In other words, one cannot talk about Christology with Mariology and vice versa. The Blessed Virgin Mary is nothing in herself, but of great importance in salvation history as the chosen instrument of the incarnation.
The dogma of the Assumption should be a message of joy and hope for us all. Mary’s Assumption carries a grand message for us, since there is no essential difference between her glorification and that which we expect if we remain faithful to the Lord in our battle against evil. This doctrine should be a message of joy and hope to us who try to imitate her in the following of her Son our Lord Jesus Christ. The foundation for Mary’s Assumption is that she was the Mother of God; but her motherhood was more than just a physical act. Her total freedom was involved in the redemptive mission of Christ. For she freely accepted her role in redemption, “Behold, I am the handmaid of the Lord. Let it be done unto me according to your word (Luke 1:38). She remained true to this commitment throughout the life of Jesus namely she nourished and raised him; she took him to Jerusalem (Luke 2:41-50); she shared in his public ministry (John 2:1-12); she was with him in his passion and death (John 19:25-27); she stayed with the Apostles and prayed with them before Pentecost (Acts 1:14).
Mary is described as the Ark of the New Covenant. “What made the original ark so holy? Not the Gold that coated the outside, but the Ten Commandments inside- the Law that had been inscribed by the finger of God on tablets of stone , Manna and the rod of Aaron that blossomed as a sign of his office as high Priest( Numbers 17). On the other hand what makes the new ark holy is that Mary contained in her womb the Word of God who became man and dwelt among us. The Ark contained manna; Mary contained the living bread come down from heaven; the Ark contained the rod of Aaron, a symbol of his Priesthood; Mary’s womb contained the eternal high Priest, Jesus Christ.”
In the Gospel reading Mary’s praise of God as savior should not escape notice. Her confession expresses the desperate need of the lowly, the poor, the oppressed and the hungry. Those who have power cannot make such confession because they are self-sufficient. The word “Saviour” presupposes a need for help. Like Mary, we all are in need of God in one way or another. This is because we are assailed by so many challenges and difficulties. Mary recognized her need of a savior; she recognizes the fact that her entire life and how meaningful it was, it is and it will be depends upon God. No wonder Mary is called blessed because she believed in God’s promises. Blessed are we too who believe in God’s promises because they are true and everlasting.
The Assumption of the Blessed Virgin Mary is the least God can do to humanity. We should not doubt this at all since God has done greater things for his Son namely the Resurrection. Indeed, he is looking forward to do for us what He did for Jesus namely to resurrect our mortal bodies too. Let us have faith in the Assumption because it foreshadows our own Resurrection. It is a sign that we too will one day enjoy the beatific vision.
YEAR C
AGORSOR AARON AGBESHIE
REVELATION 11:19a; 12:1-6a, 10ab/ PSALM 44:10-12, 16/1CORINTHIANS 15:20-27/LUKE 1:39-56
THEME: ASSUMPTION: OUR HOPE
In 1946, Pope Pius Xll wrote to all the bishops in the world to ask them what their people believed in regard to the bodily assumption of the Blessed Virgin Mary. The almost unanimous reply that the people believed that the Assumption has been divinely revealed by God; further, they petitioned that this truth be officially defined as a dogma of the Catholic Church. Accordingly, on November 1, 1950, in the Apostolic Constitution “MUNIFICENTISSIMUS,” Solemnly declared it as a dogma.
The continued observance of the assumption on a Sunday when August 15 falls on that day would seem to contradict the new general principle that only Christological Feasts should replace or displace the regular Sundays in Ordinary Time. Perhaps the significance of this is that Mariology is rightly understood as an aspect of Christology. In other words, one cannot talk about Christology with Mariology and vice versa. The Blessed Virgin Mary is nothing in herself, but of great importance in salvation history as the chosen instrument of the incarnation.
The dogma of the Assumption should be a message of joy and hope for us all. Mary’s Assumption carries a grand message for us, since there is no essential difference between her glorification and that which we expect if we remain faithful to the Lord in our battle against evil. This doctrine should be a message of joy and hope to us who try to imitate her in the following of her Son our Lord Jesus Christ. The foundation for Mary’s Assumption is that she was the Mother of God; but her motherhood was more than just a physical act. Her total freedom was involved in the redemptive mission of Christ. For she freely accepted her role in redemption, “Behold, I am the handmaid of the Lord. Let it be done unto me according to your word (Luke 1:38). She remained true to this commitment throughout the life of Jesus namely she nourished and raised him; she took him to Jerusalem (Luke 2:41-50); she shared in his public ministry (John 2:1-12); she was with him in his passion and death (John 19:25-27); she stayed with the Apostles and prayed with them before Pentecost (Acts 1:14).
Mary is described as the Ark of the New Covenant. “What made the original ark so holy? Not the Gold that coated the outside, but the Ten Commandments inside- the Law that had been inscribed by the finger of God on tablets of stone , Manna and the rod of Aaron that blossomed as a sign of his office as high Priest( Numbers 17). On the other hand what makes the new ark holy is that Mary contained in her womb the Word of God who became man and dwelt among us. The Ark contained manna; Mary contained the living bread come down from heaven; the Ark contained the rod of Aaron, a symbol of his Priesthood; Mary’s womb contained the eternal high Priest, Jesus Christ.”
In the Gospel reading Mary’s praise of God as savior should not escape notice. Her confession expresses the desperate need of the lowly, the poor, the oppressed and the hungry. Those who have power cannot make such confession because they are self-sufficient. The word “Saviour” presupposes a need for help. Like Mary, we all are in need of God in one way or another. This is because we are assailed by so many challenges and difficulties. Mary recognized her need of a savior; she recognizes the fact that her entire life and how meaningful it was, it is and it will be depends upon God. No wonder Mary is called blessed because she believed in God’s promises. Blessed are we too who believe in God’s promises because they are true and everlasting.
The Assumption of the Blessed Virgin Mary is the least God can do to humanity. We should not doubt this at all since God has done greater things for his Son namely the Resurrection. Indeed, he is looking forward to do for us what He did for Jesus namely to resurrect our mortal bodies too. Let us have faith in the Assumption because it foreshadows our own Resurrection. It is a sign that we too will one day enjoy the beatific vision.
Thursday, August 5, 2010
HOMILY FOR NINETEENTH SUNDAY IN ORDINARY TIME,
YEAR C
AGORSOR AARON AGBESHIE
WISDOM 18:6-9/ PSALM 33/ HEBREWS 11:1-2; 8--19/ LUKE 12:32-48
THEME: BE WATCHFUL
The Liturgy of today offers us three things for our reflection namely Covenant, Faithfulness and Watchfulness. The First reading draws our attention to the Passover experience and how it foreshadows the Easter experience. The Second reading unfolds the unwavering faith of our Patriarchs which is worthy of emulation and the Gospel invites us watch and pray since we do not know when the master (Jesus) is coming. Therefore the First Reading and the Gospel bring out the basic theme of trust in God by emphasizing the fact that those who put their trust in God do not have to waver because he is a faithful God.
Hebrews 11 is often called “The roll call of the heroes of faith.” Yet strictly speaking, the Bible knows no heroes; for heroes are witnesses to their own achievement, whereas in Hebrews 11, the great figures of salvation from Abraham to the prophets and martyrs of the old covenant are praised not for their heroism but precisely for their ‘faith’ which is in the authors thought closely linked to hope. Faith is taking God at his word when he makes promises for the future.
Because of the promises made to Abraham, Isaac, and Jacob and because of the Covenant or agreement made between them and Yahweh, the Israelites thought of themselves as the chosen people whom God had selected out from all races on the face of the earth (Deut. 6-8) in order to shower his blessings on them and make them great among the nations on face of the earth. Later authors saw this and reflected it in their writings. Thus the author of the book of Wisdom in today’s First reading says that the Israelites knew beforehand that God was going to rescue them from the hands of the Egyptians; and by the very same act by which God destroyed the enemies of Israel, he also established them as a people ( ie., death of the first born of Egypt and the Exodus). They accepted God’s sweet law so that they might form one community “Singing the praises of the fathers.”
In addition to the idea of the covenant in today’s Liturgy, we also find the notions of faithfulness and watchfulness. In general, it cannot be said that the people of the Old Testament times were very faithful to the covenant with Yahweh. “When Israel was a child, I loved him; out of Egypt I called my son. The more I called them, the more they went from me; they kept sacrificing to the Baals and offering incense to idols. Yet it was I who taught Ephraim to walk, I took them up in my arms; but they did not know that I healed them. I led them with cords of human kindness, with bands of love. I was to them like those who lift infants to their cheeks. I bent down to them and fed them.” And since they were unfaithful, God constantly punished them in order to bring them back to their senses. Not only did he destroy Israel, but he eventually destroyed Judah and Jerusalem as well. Once the Davidic monarchy was removed from the scene, the understanding of the covenant between Israel and her God was opened to a more spiritual understanding. The infidelity of Israel always contrasted with the fidelity to his chosen people.
Furthermore, a faithful Christian is never surprised by the coming of the Lord. The emphasis in today’s Gospel is on Christian preparedness or watchfulness in the service of the Lord. To be watchful means to be vigilant. Jesus is by this urging us all to be vigilant, to resist evil and to overcome temptation. The point of the parable is not that we should cut down our sleep, but that we should be careful to lead fully Christian lives, untainted as much as possible by the values and aspiration of the sinful world around us. The faithful Christian is never really surprised by the coming of the Lord, since he is always in the state of grace and of the love of God; it is a Christian who falls into sin, remains in sin, omits to pray and watch who will be surprised by the unexpected arrival of the Master. “You must also be ready; for the Son of Man is coming at an hour you do not expect” (Luke 12:40).
Watchfulness should be a regular part of Christian Life. It includes not only the negative aspect of resisting temptation, but also the positive note of detachment from worldly things, self-sacrifice for others and self-discipline. These things are absolutely necessary if we are to wage a successful battle against the endless round of daily temptations which in turn are only anticipations of great eschatological combat when many will not remain faithful to their God.
The parable of the faithful and wise steward certainly has implications for all in leadership positions in the world namely Priests, Parents, Managers to mention but few. We all have a heavy responsibility; one for which we will have to give an exact account when the just judge comes in the glory of the Father. Be watchful demands of us faithfulness. Blessed Teresa of Calcutta says that God did not call us to be successful but to be faithfulness.
YEAR C
AGORSOR AARON AGBESHIE
WISDOM 18:6-9/ PSALM 33/ HEBREWS 11:1-2; 8--19/ LUKE 12:32-48
THEME: BE WATCHFUL
The Liturgy of today offers us three things for our reflection namely Covenant, Faithfulness and Watchfulness. The First reading draws our attention to the Passover experience and how it foreshadows the Easter experience. The Second reading unfolds the unwavering faith of our Patriarchs which is worthy of emulation and the Gospel invites us watch and pray since we do not know when the master (Jesus) is coming. Therefore the First Reading and the Gospel bring out the basic theme of trust in God by emphasizing the fact that those who put their trust in God do not have to waver because he is a faithful God.
Hebrews 11 is often called “The roll call of the heroes of faith.” Yet strictly speaking, the Bible knows no heroes; for heroes are witnesses to their own achievement, whereas in Hebrews 11, the great figures of salvation from Abraham to the prophets and martyrs of the old covenant are praised not for their heroism but precisely for their ‘faith’ which is in the authors thought closely linked to hope. Faith is taking God at his word when he makes promises for the future.
Because of the promises made to Abraham, Isaac, and Jacob and because of the Covenant or agreement made between them and Yahweh, the Israelites thought of themselves as the chosen people whom God had selected out from all races on the face of the earth (Deut. 6-8) in order to shower his blessings on them and make them great among the nations on face of the earth. Later authors saw this and reflected it in their writings. Thus the author of the book of Wisdom in today’s First reading says that the Israelites knew beforehand that God was going to rescue them from the hands of the Egyptians; and by the very same act by which God destroyed the enemies of Israel, he also established them as a people ( ie., death of the first born of Egypt and the Exodus). They accepted God’s sweet law so that they might form one community “Singing the praises of the fathers.”
In addition to the idea of the covenant in today’s Liturgy, we also find the notions of faithfulness and watchfulness. In general, it cannot be said that the people of the Old Testament times were very faithful to the covenant with Yahweh. “When Israel was a child, I loved him; out of Egypt I called my son. The more I called them, the more they went from me; they kept sacrificing to the Baals and offering incense to idols. Yet it was I who taught Ephraim to walk, I took them up in my arms; but they did not know that I healed them. I led them with cords of human kindness, with bands of love. I was to them like those who lift infants to their cheeks. I bent down to them and fed them.” And since they were unfaithful, God constantly punished them in order to bring them back to their senses. Not only did he destroy Israel, but he eventually destroyed Judah and Jerusalem as well. Once the Davidic monarchy was removed from the scene, the understanding of the covenant between Israel and her God was opened to a more spiritual understanding. The infidelity of Israel always contrasted with the fidelity to his chosen people.
Furthermore, a faithful Christian is never surprised by the coming of the Lord. The emphasis in today’s Gospel is on Christian preparedness or watchfulness in the service of the Lord. To be watchful means to be vigilant. Jesus is by this urging us all to be vigilant, to resist evil and to overcome temptation. The point of the parable is not that we should cut down our sleep, but that we should be careful to lead fully Christian lives, untainted as much as possible by the values and aspiration of the sinful world around us. The faithful Christian is never really surprised by the coming of the Lord, since he is always in the state of grace and of the love of God; it is a Christian who falls into sin, remains in sin, omits to pray and watch who will be surprised by the unexpected arrival of the Master. “You must also be ready; for the Son of Man is coming at an hour you do not expect” (Luke 12:40).
Watchfulness should be a regular part of Christian Life. It includes not only the negative aspect of resisting temptation, but also the positive note of detachment from worldly things, self-sacrifice for others and self-discipline. These things are absolutely necessary if we are to wage a successful battle against the endless round of daily temptations which in turn are only anticipations of great eschatological combat when many will not remain faithful to their God.
The parable of the faithful and wise steward certainly has implications for all in leadership positions in the world namely Priests, Parents, Managers to mention but few. We all have a heavy responsibility; one for which we will have to give an exact account when the just judge comes in the glory of the Father. Be watchful demands of us faithfulness. Blessed Teresa of Calcutta says that God did not call us to be successful but to be faithfulness.
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