THEME: YOU BEAR THE IMPRINT OF GOD’S IMAGE
In five weeks time, mother Church will celebrate the universal kingship of Jesus Christ popularly called the Feast of Christ the King. This feast brings to an end the Church’s Liturgical Year. The readings of the last three Sundays reminded us of the Parousia (the second coming of Christ). It urged us to respond to God’s invitation to the heavenly banquet, a rejection of which is a total rejection of God and the beatific vision.
In the first reading, God proves Himself faithful to the house of Israel to the extent that even when he did not find a worthy leader among His chosen people to rescue them from their enemies, he finds a pagan king, Cyrus to bring them out of exile. The prophet says, “For the sake of my servant Jacob, and Israel my chosen, I call you by your name, I surname you, though you do not know me…” (Isaiah 45:4-5).
Every leader that God chooses, He anoints. Thus Cyrus was anointed. Isaiah says, “ Thus says the Lord to his anointed, to Cyrus, whose right hand I have grasped to subdue nations before him and to strip kings of their robes, to open doors before him and the gates shall not be closed” ( Isaiah 45:1). We are presented with a prototype of an anointed servant. This brings to sharp focus the fact that we can only be sent on mission when we are called and anointed.
Indeed, Cyrus did not know God but God used him to accomplish great things. What about us who know God? He will do greater things we us. Do you know God?
In today's Gospel (Matthew 22:15), the Pharisees try once again to entrap Jesus in his speech. They realize that they are being portrayed by Jesus as having refused an invitation to conversion of heart (last Sunday's banquet story 22:1-14). Therefore they begin to plot against Jesus by launching an attack. They begin their questioning by flattering Jesus, attempting to take him off guard. A Pharisee compliments Jesus for being honest, teaching the way of God authentically, and taking no account of any person's status or opinion.
The rejection of the Israelites meant that God is capable of raising leaders in every age and time. Jesus becomes that perfect revealer of God who wields authority for the common good namely that he paid the debt that he did not owe. Indeed, Jesus’ authority was a servant authority or leadership. Thus as we anticipate the Feast of Christ the King, Mother Church presents to us the servant Kingship of Jesus as a model for all authority figures.
The kingship that Jesus brings is not one to cause confusion and riot but of peace. By Jesus’ answer to the Pharisees and the Herodians that we should give what belong to Caesar to Caesar and what belong to God to God, he called on all Christians to respect constituted authority for the common good. Indeed, respect for constituted authority is a conditio sine qua non for an acceptance of Jesus’ kingship.
Two images are before us: that of Caesar and that of God. To the first image, Jesus asks a simple question: "Whose picture is on the coin?" And the answer is simple, "Caesar." Therefore, give to Caesar what belongs to him, i.e. the part of your possession that belongs to him. But Jesus also has a second, penetrating question: Whose image and blessing is on every human being? And the answer is simple, "God's." Therefore, give to God what belongs to him, i.e. your entire being, whole and undivided.
From whom do we receive the blessings of life and to whom do we owe thanksgiving and allegiance? Is it God? Is service to God and to Caesar compatible? Or are they competing loyalties that carry with them divergent senses of blessing? The Lord commands not only to give to God what is God's (that is, everything), but also to give to Caesar what is Caesar's, that is to say, to live completely the requirements of justice and peace in social relationships, and to work for the common good.
Indeed, at the time that this incident took place, the Jews were under Roman rule and they might have been having problem paying taxes to Caesar. They were, therefore, preoccupied with overthrowing the Roman regime. Thus they were anticipating a Messiah who will come and topple the Roman authority. But they found the opposite. They were so pre-occupied with toppling the Roman regime that they were ready to kill even when their weaknesses were laid bare to them by Jesus.
Today, like the Jewish authorities, we have rejected God’s offer of salvation which He has accomplished in Jesus Christ. We will not plot to kill Jesus but we have rejected God because of our apathy to the things of God.
If the image of Caesar was stamped on Roman coins that were to be rendered to him, the human heart bears the imprint of the Creator, the one Lord of our life. He has marked us for his own and sent us on mission to the world. Do our human projects make us better prophets, servants and agents of the Kingdom of Jesus? Let us never be ashamed of working publicly for Jesus' kingdom, and telling people about him. He alone guarantees us authentic joy and deep hope, for all the people in our time." His kingdom will have no end.
It is only those who bear the imprint of God who will be rewarded with salvation. Paul, in the second reading, used this image to warn believers not to be caught napping. Since we do not know when the Lord will return for his people, we must live in constant attitude of watching and waiting, while we are busy working and witnessing. Paul emphasises that as believers, we know that the Lord is surely coming while unbelievers are living in constant ignorance of God’s plan. Are you a believer, yet living in constant ignorance of God’s plan? Then you are sure that that day will catch you like a thief.
In conclusion, let us pray this week for the courage and wisdom to give simple, truthful answers when we find ourselves in ambiguous and compromising situations. We are marked and blessed with God's image. Let us never forget to whom we really belong, and why we really do the things we do. We are not called for ourselves, but we are summoned by the Lord and sent to the world, to proclaim his name and his saving works. It is a daunting mission. But it is also cause for rejoicing.
Friday, October 14, 2011
Friday, October 7, 2011
Homily for the 28th Sunday in Ordinary Time, Year A Isaiah 25:6-10 / Psalm 23/Phil 4:12-14, 19-20/ Matthew 22:1-14
THEME: God’s generous offer of salvation.
The readings of today bring to sharp focus God’s gratuitous gift to mankind. We cannot underestimate any longer the fact that God takes the initiative in saving us.
As a result of Original Sin, our mind is darkened and our will weakened; indeed man has lost the sense of sin. Our God, whose steadfast love remains eternal is aware of the human condition and never, abandons His own. The first reading is an indication of God’s initiative to rescue fallen humanity.
The prophet says, “On this mountain the Lord of host will make for all peoples a feast of rich food, a feast of well-aged wines…” (Isaiah 25:6). It is important to note that this feast excludes no one; it is devoid of status, race, colour and the like. It is God who takes the initiative to invite us; so it is His gratuitous gift to us. The Letter to the Hebrews makes is more explicit, “But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem and to innumerable angels in festal gathering and to the assembly of the first born who are enrolled in heaven and to God the judge of all and to spirits of the righteous made perfect…” (Hebrews 12:22-24).
Isaiah gives us an eschatological (the end times) picture of our eventual union with God. He says, “And He will destroy on this mountain the shroud that is cast over all peoples, the sheet that is spread over all nations; he will swallow up death forever. Then the Lord God will wipe away the tears from all faces…” (Isaiah 25:7-8).
In the Gospel reading of today, God the Father is still inviting the people of Israel to come, in spite of what they did to His Son. Matthew's parable of the wedding feast and the declined invitations (22:1-14) is the last of three successive parables of judgment (beginning in 21:28) against Israel, especially her leadership. There are obvious connections among the three parables. Each has an "authority figure" (father, landowner and king, respectively). "Sons" or "a son" appear in all three and the destruction of those opposed to His son.
The wedding feast has and will always be ready but mankind has always rejected God’s generous offer of salvation. Indeed, God never relents in this offer for he commanded the servants, “Go, therefore, into the main streets and invite everybody you find to the wedding banquet. Those slaves went out into the streets and gathered all whom they found both good and bad; so the wedding hall was filled with guest” ( Matthew 22: 9-10). However, the king found one who was not in a wedding garment. Amazing! This tells us that even though God’s offer of salvation is universal, we must justify our inclusion with deeds namely willingness to submit ourselves to him.
The succession of invitations corresponds to God's declaration of truth concerning his Kingdom and his Son -- first to Israel and then to the Gentile nations. Matthew presents the kingdom in its double aspect, already present and something that can be entered here and now (1-10) and something that will be possessed only by those present members who can stand the scrutiny of the final judgment (11-14).
Matthew's addition of the guest without the wedding garment can certainly leave the reader perplexed. I think that Matthew wants to lay emphasis on the communal and individual aspect of the kingdom of God namely even though we have all been called, we are responsible individually to ourselves. Was it not the king who commanded his slaves to go out to the highways and byways and bring in anyone they could find? How then could the king be so cold and harsh to someone who has been "rounded up" for the royal feast, without even having the time to procure clean and proper clothing?
It is important to recall that this story is an allegory and things do not necessarily follow normal ways of thinking and acting. Some scholars believe that the king provided the proper attire for his guests. It is not surprising then that the king becomes furious upon seeing a man improperly attired. This shows that this man deliberately refuses to receive the generous gesture of the king on providing proper attire.
Again, the saying: "For many are called, but few are chosen," should not be taken as a forecast of the proportion of the saved to the damned. Rather the saying is meant to encourage vigorous efforts to live the Christian life. The wedding feast is the Church but at the same time the age to come. Matthew's parable confronts us with the paradox of God's free invitation to the banquet with no strings attached and God's requirement of "putting on" something appropriate to that calling.
Every day in the Mass, Jesus offers us his generous gift of salvation so that we can be better equipped in this age of apathy, rationalism, sexual explosion, humanism and the like. St. Paul gives us an assurance that in the midst of all these challenges, God is even more generous because we can do all things through Christ who strengthens us.
Indeed, Christ is the Good Shepherd who never leaves his flock untended says the Psalmist. For some of us, it is certain habits we formed in our formative years that are making it impossible for us to response to God’s offer of salvation. The Good Shepherd says come as you are. He is calling you today; he is waiting to lead you greener pastures.
In sum, God is still inviting us to the banquet. Fortunately for us Catholics, we not only celebrate the present reality of the heavenly banquet (the Mass) but in the company of the Angels and Saints, we celebrate our future union with God in the same Mass; indeed, we celebrate HEAVEN ON EARTH. Like those invited to the banquet who gave excuses, many of us are giving excuses for not attending the banquet (Sunday Mass). Many still attend without participating fully in the meal due to marriage issues or sin. Let us beware that when we fail to participate in this earthly banquet which is a foretaste of the heavenly banquet, the consequence is total separation from God. Oh what a tragedy it is not to see the face of God again?
The readings of today bring to sharp focus God’s gratuitous gift to mankind. We cannot underestimate any longer the fact that God takes the initiative in saving us.
As a result of Original Sin, our mind is darkened and our will weakened; indeed man has lost the sense of sin. Our God, whose steadfast love remains eternal is aware of the human condition and never, abandons His own. The first reading is an indication of God’s initiative to rescue fallen humanity.
The prophet says, “On this mountain the Lord of host will make for all peoples a feast of rich food, a feast of well-aged wines…” (Isaiah 25:6). It is important to note that this feast excludes no one; it is devoid of status, race, colour and the like. It is God who takes the initiative to invite us; so it is His gratuitous gift to us. The Letter to the Hebrews makes is more explicit, “But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem and to innumerable angels in festal gathering and to the assembly of the first born who are enrolled in heaven and to God the judge of all and to spirits of the righteous made perfect…” (Hebrews 12:22-24).
Isaiah gives us an eschatological (the end times) picture of our eventual union with God. He says, “And He will destroy on this mountain the shroud that is cast over all peoples, the sheet that is spread over all nations; he will swallow up death forever. Then the Lord God will wipe away the tears from all faces…” (Isaiah 25:7-8).
In the Gospel reading of today, God the Father is still inviting the people of Israel to come, in spite of what they did to His Son. Matthew's parable of the wedding feast and the declined invitations (22:1-14) is the last of three successive parables of judgment (beginning in 21:28) against Israel, especially her leadership. There are obvious connections among the three parables. Each has an "authority figure" (father, landowner and king, respectively). "Sons" or "a son" appear in all three and the destruction of those opposed to His son.
The wedding feast has and will always be ready but mankind has always rejected God’s generous offer of salvation. Indeed, God never relents in this offer for he commanded the servants, “Go, therefore, into the main streets and invite everybody you find to the wedding banquet. Those slaves went out into the streets and gathered all whom they found both good and bad; so the wedding hall was filled with guest” ( Matthew 22: 9-10). However, the king found one who was not in a wedding garment. Amazing! This tells us that even though God’s offer of salvation is universal, we must justify our inclusion with deeds namely willingness to submit ourselves to him.
The succession of invitations corresponds to God's declaration of truth concerning his Kingdom and his Son -- first to Israel and then to the Gentile nations. Matthew presents the kingdom in its double aspect, already present and something that can be entered here and now (1-10) and something that will be possessed only by those present members who can stand the scrutiny of the final judgment (11-14).
Matthew's addition of the guest without the wedding garment can certainly leave the reader perplexed. I think that Matthew wants to lay emphasis on the communal and individual aspect of the kingdom of God namely even though we have all been called, we are responsible individually to ourselves. Was it not the king who commanded his slaves to go out to the highways and byways and bring in anyone they could find? How then could the king be so cold and harsh to someone who has been "rounded up" for the royal feast, without even having the time to procure clean and proper clothing?
It is important to recall that this story is an allegory and things do not necessarily follow normal ways of thinking and acting. Some scholars believe that the king provided the proper attire for his guests. It is not surprising then that the king becomes furious upon seeing a man improperly attired. This shows that this man deliberately refuses to receive the generous gesture of the king on providing proper attire.
Again, the saying: "For many are called, but few are chosen," should not be taken as a forecast of the proportion of the saved to the damned. Rather the saying is meant to encourage vigorous efforts to live the Christian life. The wedding feast is the Church but at the same time the age to come. Matthew's parable confronts us with the paradox of God's free invitation to the banquet with no strings attached and God's requirement of "putting on" something appropriate to that calling.
Every day in the Mass, Jesus offers us his generous gift of salvation so that we can be better equipped in this age of apathy, rationalism, sexual explosion, humanism and the like. St. Paul gives us an assurance that in the midst of all these challenges, God is even more generous because we can do all things through Christ who strengthens us.
Indeed, Christ is the Good Shepherd who never leaves his flock untended says the Psalmist. For some of us, it is certain habits we formed in our formative years that are making it impossible for us to response to God’s offer of salvation. The Good Shepherd says come as you are. He is calling you today; he is waiting to lead you greener pastures.
In sum, God is still inviting us to the banquet. Fortunately for us Catholics, we not only celebrate the present reality of the heavenly banquet (the Mass) but in the company of the Angels and Saints, we celebrate our future union with God in the same Mass; indeed, we celebrate HEAVEN ON EARTH. Like those invited to the banquet who gave excuses, many of us are giving excuses for not attending the banquet (Sunday Mass). Many still attend without participating fully in the meal due to marriage issues or sin. Let us beware that when we fail to participate in this earthly banquet which is a foretaste of the heavenly banquet, the consequence is total separation from God. Oh what a tragedy it is not to see the face of God again?
Friday, September 30, 2011
Homily for the 27th Sunday in Ordinary Time, Year A Isaiah 5:1-7 / Psalm 80/Phil 4:6-9/ Matthew 21:33-43
THEME: You are that Vineyard
Today’s liturgy reminds us that each one of us is the vineyard of the Lord. We cannot afford but to bear useful fruits. Jesus begins anew with each and every one of us no matter our unfruitfulness and the unfaithfulness of His shepherds. He does not destroy the vineyard; he will not. He remains the Good Shepherd who does not live His flock untended.
The first reading forms part of the section of the prophet Isaiah called Proto- Isaiah or first Isaiah (chapter 1-39). It has been labeled as the book of judgment. In this book, God pronounces judgment on his people for their unfaithfulness to Him.
God is not at all pleased with the unproductive attitude of the people of Israel.
The imagery given us depicts the fact that when God elected Israel out of the many nations of the world, He nurtured her. The care and patience with which God nurtured her cannot but yield the desired fruits but they yielded wild fruits.
The prophet Hosea puts it succinctly, “When Israel was a child, I loved her, and out of Egypt I called my son. The more I called her, the more they went from me; they kept sacrificing to the Baals, and offering incense to idols” (Hosea 11:1-2).
You need to be a farmer to really appreciate this imagery. The fertility of the soil (v.1), its preparation (V.2) and its quality cannot be underestimated. Thus the expectation of the owner to find fruits is valid. He was so confident of the yield that he built a watchtower for the security man. This is to ensure constant security. However, the vineyard yielded wild grapes instead of grapes. It was now good for nothing and so the owner decided to destroy the vineyard.
In last week’s Gospel reading, we were told that the rejection of John the Baptist by the Jewish authorities was actually the rejection of the Father who sent him. But in today’s gospel parable, God is gracious and instead of sending judgment, He sent His Son. But they treated His son with impunity and eventually killed him.
The parable of the Vineyard is, therefore, a prototype of today’s first reading (Isaiah 5:1-7). Jesus reminds the Jews of God’s goodness to them as a nation. God delivered them from Egypt and planted them in a rich land flowing with milk and honey. He gave them material and spiritual blessings and asked only that they bear fruit for His glory. From time to time, God sends His servants (the prophets) to the people to receive the fruit. But the people mistreated the servants and even killed some of them including His only begotten son.
Unlike in the first reading that the vineyard owner destroyed the vineyard, in the gospel parable, the owner did not destroy the vineyard but decided to lease it to other tenants. This means that Jesus recognizes our human condition and wants to give us another chance to bear fruits; fruits that will last. This is the import of today’s Gospel
In other words, there is a promise in the words of Jesus: the vineyard will not be destroyed. While the landowner abandons the unfaithful tenants to their fate, he does not abandon his vineyard and he entrusts it to his faithful tenants. What this demonstrates is that, if in some areas faith weakens to the point of vanishing, there will always be other peoples ready to embrace it.
In his homily at the Mass to mark the opening of the XII Synod of Bishops on "The Word of God in the Life and Mission of the Church" on Oct. 5, 2008, Benedict XVI spoke beautifully of today's parable: "At the end, the owner of the vineyard makes a last attempt: he sends his son, convinced that they will at least listen to him. However the contrary occurs: the tenants kill him because he is the son, the heir, convinced that they can then easily come into possession of the vineyard. We can clearly see how contempt for the order given by the owner is changed into scorn for him: this is not simple disobedience to a divine precept, but a true and actual rejection of God.
To refuse to bear fruit, therefore, is a rejection of God. Can you imagine man rejecting God? But Jesus has remained faithful to his call that when he is lifted up on the cross, he will draw all men to himself.
St. Paul in the second reading gives us a practical way to bear durable fruits namely prayer. He invites us to a deeper relationship with God in the context of prayer. It is only when we learn to depend on God that we can be viable or fruitful. Paul proposes three things for our consideration as regards prayer namely ‘adoration’, ‘supplication’ and ‘thanksgiving’ (Philippians 4:6).
If God is really Abba; If His love is like the father o the prodigal son; If Jesus’ passion and Eucharist are confirmations of that unconditional love; if God did so love the world that He sent His only begotten son into the world not to condemn us, but to save us and bring us eternal life (John 3:16-19); If nothing really can separate us from the love of God in Jesus Christ (Romans 8:31-39); and If God has prepared us to fully grasp “ with all the saints what is the breath and length and height and depth and to know the love of Christ which surpasses knowledge, that we may be filled with all the fullness o God ( Ephesians 3:18-20), then God’s love is unconditional.
In conclusion, it is the unconditional love of God that we are invited to. We must necessarily bear durable fruits. Prayer is what St. Paul proposes for us as a tool to make us viable.
Today’s liturgy reminds us that each one of us is the vineyard of the Lord. We cannot afford but to bear useful fruits. Jesus begins anew with each and every one of us no matter our unfruitfulness and the unfaithfulness of His shepherds. He does not destroy the vineyard; he will not. He remains the Good Shepherd who does not live His flock untended.
The first reading forms part of the section of the prophet Isaiah called Proto- Isaiah or first Isaiah (chapter 1-39). It has been labeled as the book of judgment. In this book, God pronounces judgment on his people for their unfaithfulness to Him.
God is not at all pleased with the unproductive attitude of the people of Israel.
The imagery given us depicts the fact that when God elected Israel out of the many nations of the world, He nurtured her. The care and patience with which God nurtured her cannot but yield the desired fruits but they yielded wild fruits.
The prophet Hosea puts it succinctly, “When Israel was a child, I loved her, and out of Egypt I called my son. The more I called her, the more they went from me; they kept sacrificing to the Baals, and offering incense to idols” (Hosea 11:1-2).
You need to be a farmer to really appreciate this imagery. The fertility of the soil (v.1), its preparation (V.2) and its quality cannot be underestimated. Thus the expectation of the owner to find fruits is valid. He was so confident of the yield that he built a watchtower for the security man. This is to ensure constant security. However, the vineyard yielded wild grapes instead of grapes. It was now good for nothing and so the owner decided to destroy the vineyard.
In last week’s Gospel reading, we were told that the rejection of John the Baptist by the Jewish authorities was actually the rejection of the Father who sent him. But in today’s gospel parable, God is gracious and instead of sending judgment, He sent His Son. But they treated His son with impunity and eventually killed him.
The parable of the Vineyard is, therefore, a prototype of today’s first reading (Isaiah 5:1-7). Jesus reminds the Jews of God’s goodness to them as a nation. God delivered them from Egypt and planted them in a rich land flowing with milk and honey. He gave them material and spiritual blessings and asked only that they bear fruit for His glory. From time to time, God sends His servants (the prophets) to the people to receive the fruit. But the people mistreated the servants and even killed some of them including His only begotten son.
Unlike in the first reading that the vineyard owner destroyed the vineyard, in the gospel parable, the owner did not destroy the vineyard but decided to lease it to other tenants. This means that Jesus recognizes our human condition and wants to give us another chance to bear fruits; fruits that will last. This is the import of today’s Gospel
In other words, there is a promise in the words of Jesus: the vineyard will not be destroyed. While the landowner abandons the unfaithful tenants to their fate, he does not abandon his vineyard and he entrusts it to his faithful tenants. What this demonstrates is that, if in some areas faith weakens to the point of vanishing, there will always be other peoples ready to embrace it.
In his homily at the Mass to mark the opening of the XII Synod of Bishops on "The Word of God in the Life and Mission of the Church" on Oct. 5, 2008, Benedict XVI spoke beautifully of today's parable: "At the end, the owner of the vineyard makes a last attempt: he sends his son, convinced that they will at least listen to him. However the contrary occurs: the tenants kill him because he is the son, the heir, convinced that they can then easily come into possession of the vineyard. We can clearly see how contempt for the order given by the owner is changed into scorn for him: this is not simple disobedience to a divine precept, but a true and actual rejection of God.
To refuse to bear fruit, therefore, is a rejection of God. Can you imagine man rejecting God? But Jesus has remained faithful to his call that when he is lifted up on the cross, he will draw all men to himself.
St. Paul in the second reading gives us a practical way to bear durable fruits namely prayer. He invites us to a deeper relationship with God in the context of prayer. It is only when we learn to depend on God that we can be viable or fruitful. Paul proposes three things for our consideration as regards prayer namely ‘adoration’, ‘supplication’ and ‘thanksgiving’ (Philippians 4:6).
If God is really Abba; If His love is like the father o the prodigal son; If Jesus’ passion and Eucharist are confirmations of that unconditional love; if God did so love the world that He sent His only begotten son into the world not to condemn us, but to save us and bring us eternal life (John 3:16-19); If nothing really can separate us from the love of God in Jesus Christ (Romans 8:31-39); and If God has prepared us to fully grasp “ with all the saints what is the breath and length and height and depth and to know the love of Christ which surpasses knowledge, that we may be filled with all the fullness o God ( Ephesians 3:18-20), then God’s love is unconditional.
In conclusion, it is the unconditional love of God that we are invited to. We must necessarily bear durable fruits. Prayer is what St. Paul proposes for us as a tool to make us viable.
Friday, September 23, 2011
Homily for the 26th Sunday in Ordinary Time, Year A Ezekiel 18:25-28/ Psalm 25/Phil 2:1-11/ Matthew 21:28-32
THEME: Pay lip service to God no more.
Last week, I reminded you that we must serve God with the right attitude; an attitude borne out of the fact that God owes us nothing. One of the greatest challenges of the 21st Century Christian is the apathy that has characterized our worship of God. It is a serious matter.
The first reading is a reminder that the God we serve is a God of Justice. Retribution is individual centred. Our inability to practice justice strains our relationship with God. Our very nature is justice because we have been created in the image and likeness of God. We are punished because we fail to reflect that image of God.
The first reading suggests that the Israelites are questioning God because He is just. God addresses them, “ … When the righteous turn away from their righteousness and commit iniquity, they shall die for it… again when the wicked turn away from the wickedness they have committed and do what is lawful and right, they shall save their life” ( Ezekiel 18:26-27). God is unfair because he is generous to forgive and punish those who repent and those who have backslided respectively? Ridiculous, amazing.
Christians today are the worst offenders of this attitude. Instead of rejoicing when a brother or sister in our Church repents, we become envious. It is only those Christians who pay lip service to God who are jealous of those who worship God in spirit and truth. If the host of heaven will rejoice over one repentant sinner than over ninety-nine righteous people, who are you to be jealous of God’s generous offer. God is not perturbed at all.
In last week’s gospel reading, Jesus reminds us that we are called at different times as far as our vocation is concerned. Even when we are found idling, Jesus says that it is never too late for anyone. Today, he reminds us that our vocation calls for total obedience to the one who has called us. However, Jesus takes cognizance of our human imperfections; the fact that we are assailed by doubts and fears in our bid to respond to him.
The two sons in the gospel reading of today, therefore, represent the religious leaders and the religious outcasts who followed John's call to repentance. Like the first son who disobeyed his father but later changed his mind and went to work as against the second son who said yes to his father but refused to do the work, we are admonished to stop paying lip service to God and back our words with action. Whenever we fail to give God true worship, we should be humble enough to repent.
Jesus assures us that he never abandons a repentant sinner. This was the problem of the Pharisees and the Scribes who rejected the preaching of John the Baptist as against the outcast who upon hearing John’s preaching repented.
Again, the gospel parable gives us a glimpse into the radical nature of the Kingdom of God. Although this parable may contain a judgment on Jewish religious leaders, Matthew intended a much wider application of its message, even to us. In this parable each one of us can recognize his or her own personal experience. We ourselves can become blind to what God is doing in the world around us. Could the parable be speaking about those who seem to be very religious and subservient at the start, but in reality may never sufficiently probe the depths of God's mercy to truly know the heart and mind of God? The parable is a lesson for those who claim to be Christian, but do not worship as Christians or live the Christian life; compared to those who come to Christ later but never claimed to be righteous.
Jesus gives equal opportunities for salvation for all as evidenced in the life of the religious leaders (Scribes and Pharisees) of his time and the tax collectors and prostitutes. The same is true for us today namely Priests, doctors, nurses, teachers, lawyers and the like. What are you waiting for?
Obedience to God’s word is paramount to our witnessing to Christ. Jesus obeyed in word and indeed even to the point of shedding his blood on the cross. Whereas in the first reading, obedience to God leads to life, in the second reading, Jesus’ obedience leads to death; a shameful death on the cross. But to prove to us that in suffering lies our victory, God has highly exalted him and given him the name that is above every name. St. Paul, therefore, presents Jesus to us as the ‘Son’ par excellence.
The Psalmist presents God as steadfast in forgiving. This is the nature of God and so to be jealous of God’s steadfast love; of His justice is to deny your very existence. The Psalmist says, “Do not remember the sins of my youth or my transgressions; according to your steadfast love remember me, for your goodness sake, O Lord” (Psalm 25:7).
In sum, at the threshold of the Third Millennium, the Church has called for a new way of evangelisation. This requires of us all an authentic witness to faith. Our lip service has not yielded any fruit. If it has at all, it has made a mockery of Christianity. The mission to the nations is incumbent upon the entire People of God. Evangelization will always contain as the foundation, centre and, at the same time, the summit of its dynamism- a clear proclamation that, in Jesus Christ salvation is offered to all men, as a gift of God's grace and mercy." "The new evangelization," according to John Paul II, "is not a matter of merely passing on doctrine but rather of a personal and profound meeting with the Savior."
Last week, I reminded you that we must serve God with the right attitude; an attitude borne out of the fact that God owes us nothing. One of the greatest challenges of the 21st Century Christian is the apathy that has characterized our worship of God. It is a serious matter.
The first reading is a reminder that the God we serve is a God of Justice. Retribution is individual centred. Our inability to practice justice strains our relationship with God. Our very nature is justice because we have been created in the image and likeness of God. We are punished because we fail to reflect that image of God.
The first reading suggests that the Israelites are questioning God because He is just. God addresses them, “ … When the righteous turn away from their righteousness and commit iniquity, they shall die for it… again when the wicked turn away from the wickedness they have committed and do what is lawful and right, they shall save their life” ( Ezekiel 18:26-27). God is unfair because he is generous to forgive and punish those who repent and those who have backslided respectively? Ridiculous, amazing.
Christians today are the worst offenders of this attitude. Instead of rejoicing when a brother or sister in our Church repents, we become envious. It is only those Christians who pay lip service to God who are jealous of those who worship God in spirit and truth. If the host of heaven will rejoice over one repentant sinner than over ninety-nine righteous people, who are you to be jealous of God’s generous offer. God is not perturbed at all.
In last week’s gospel reading, Jesus reminds us that we are called at different times as far as our vocation is concerned. Even when we are found idling, Jesus says that it is never too late for anyone. Today, he reminds us that our vocation calls for total obedience to the one who has called us. However, Jesus takes cognizance of our human imperfections; the fact that we are assailed by doubts and fears in our bid to respond to him.
The two sons in the gospel reading of today, therefore, represent the religious leaders and the religious outcasts who followed John's call to repentance. Like the first son who disobeyed his father but later changed his mind and went to work as against the second son who said yes to his father but refused to do the work, we are admonished to stop paying lip service to God and back our words with action. Whenever we fail to give God true worship, we should be humble enough to repent.
Jesus assures us that he never abandons a repentant sinner. This was the problem of the Pharisees and the Scribes who rejected the preaching of John the Baptist as against the outcast who upon hearing John’s preaching repented.
Again, the gospel parable gives us a glimpse into the radical nature of the Kingdom of God. Although this parable may contain a judgment on Jewish religious leaders, Matthew intended a much wider application of its message, even to us. In this parable each one of us can recognize his or her own personal experience. We ourselves can become blind to what God is doing in the world around us. Could the parable be speaking about those who seem to be very religious and subservient at the start, but in reality may never sufficiently probe the depths of God's mercy to truly know the heart and mind of God? The parable is a lesson for those who claim to be Christian, but do not worship as Christians or live the Christian life; compared to those who come to Christ later but never claimed to be righteous.
Jesus gives equal opportunities for salvation for all as evidenced in the life of the religious leaders (Scribes and Pharisees) of his time and the tax collectors and prostitutes. The same is true for us today namely Priests, doctors, nurses, teachers, lawyers and the like. What are you waiting for?
Obedience to God’s word is paramount to our witnessing to Christ. Jesus obeyed in word and indeed even to the point of shedding his blood on the cross. Whereas in the first reading, obedience to God leads to life, in the second reading, Jesus’ obedience leads to death; a shameful death on the cross. But to prove to us that in suffering lies our victory, God has highly exalted him and given him the name that is above every name. St. Paul, therefore, presents Jesus to us as the ‘Son’ par excellence.
The Psalmist presents God as steadfast in forgiving. This is the nature of God and so to be jealous of God’s steadfast love; of His justice is to deny your very existence. The Psalmist says, “Do not remember the sins of my youth or my transgressions; according to your steadfast love remember me, for your goodness sake, O Lord” (Psalm 25:7).
In sum, at the threshold of the Third Millennium, the Church has called for a new way of evangelisation. This requires of us all an authentic witness to faith. Our lip service has not yielded any fruit. If it has at all, it has made a mockery of Christianity. The mission to the nations is incumbent upon the entire People of God. Evangelization will always contain as the foundation, centre and, at the same time, the summit of its dynamism- a clear proclamation that, in Jesus Christ salvation is offered to all men, as a gift of God's grace and mercy." "The new evangelization," according to John Paul II, "is not a matter of merely passing on doctrine but rather of a personal and profound meeting with the Savior."
Friday, September 16, 2011
Homily for the 25th Sunday in Ordinary Time, Year A Isaiah 55:6-9/ Psalm 145/Phil1:20-24, 27/ Matthew 20:1-16
THEME: Serve God willingly.
Our God remains a mystery. Two of the striking qualities of God which defies logic are forgiveness and generosity.
The first reading forms part of the book of the Prophet Isaiah called Deutero- Isaiah or second Isaiah. It is often called the book of consolation (Isaiah 40-55). The Israelites were in exile in Babylon and I guess they were worn out because of the struggles that go with being in exile coupled with their infidelity to Yahweh. God, through the prophet Isaiah invites them to an abundant life (Isaiah 55:1-6).
In today’s section of Isaiah 55, God invites them to experience the power of his mercy and forgiveness. Indeed, one of the ways to abundant life is to experience the mercy and forgiveness of God. “Seek the Lord while he may be found, call upon him while he is near; let the wicked forsake their way, and the unrighteous their thought; let them return to the Lord, that he may have mercy on them and to our God , for he will abundantly pardon” ( Isaiah 55:6-7). In spite of Israel’s unfaithfulness to God in exile, the Lord assures them “For the mountains may depart and the hills be removed, but my steadfast love shall not depart from you and my covenant of peace shall not be removed says the Lord, who has compassion on you” (Isaiah 54:10).
That same God assures us today that His steadfast love never ceases under any circumstances. He remains a faithful God. He does not depend on times and seasons. We can only come to appreciate God if we learn to know that “For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts higher than your thoughts” (Isaiah 55:9).
The parable in today’s gospel reading has nothing to do with salvation. The day’s wages in that time does not represent salvation for nobody works for his salvation. Nor is the parable talking about rewards, for we are not all going to receive the same rewards for, “Every man shall receive his own reward according to his own labour” (1 Cor. 3:8). Indeed, like Isaiah reminds us in the first reading, God took the initiative to invite us to an abundance of life by forgiving and showing us mercy.
The parable is emphasizing the right attitude in our service to God and mankind. It is important to note that there were actually two kinds of workers hired that day namely those who wanted a contract and agreed to work for a penny for a day and those who had no contract and agreed to take whatever the owner thought was right.
The lessons for Christ’s disciples and us are obvious and they are fourfold. First, we should not serve him because we want to receive an expected reward and we should not insist on knowing what we will get. God is infinitely generous and gracious and will always give us better than we deserve.
Now we can understand the perils that were hidden in Peter’s question in “Look, we have left everything and followed you. What then will we have?” (Matthew 19:27). For one thing, we must not suppose that we will get something more if we do not deserve it like the labourers. We are told that “When the first came, they thought they would receive more; but each of them also received the usual daily wage and when they received it, they grumbled against the landowner…” (Matthew 20:10-11).
It is possible to do the father’s work and yet not do His will from the heart (Ephesians 6:6). If we serve Him only for the benefits (temporal and eternal), then we will miss the best blessings He has for us. We must trust Him unreservedly and believe that He will always give us what is best.
Second, there is the danger of pride. “What shall we have?” asked Peter. This parable warned him and us all. “How do you know you will have anything?” we are warned to beware of overconfidence when it comes to the rewards God will give, for those first in their own eyes and in the eyes of others may end up last. Likewise do not get discouraged, for those who consider themselves “unprofitable servants” may end up first.
Third, we should beware of watching other workers and measuring ourselves by them. “Judge nothing before the time” (1 Cor 4:5). We see the worker and the work but God sees the heart.
Finally, we must beware of grumbling against God and feeling that we have been left out. Sometimes, the tendency is to behave as if God owes us. Had the early morning workers trusted the owner and not asked for an agreement, the owner would have perhaps given them much more; instead, they were jealous and complained. The generosity of the owner of the vineyard should have led them to repentance but their grumbling attitude revealed the true character of their hearts namely they were selfish. What it means for us is that whenever we find a complaining servant, we must know that he has not fully yielded to the master’s will.
In conclusion, the immeasurable generosity and forgiveness of God is revealed in the various times the vineyard owner went out and still found people to work. This shows that the labourers can never be sufficient because the harvest is indeed very rich. God is still calling us today not taking cognizance of time and season. This is because God is timeless and seasonless.
Our God remains a mystery. Two of the striking qualities of God which defies logic are forgiveness and generosity.
The first reading forms part of the book of the Prophet Isaiah called Deutero- Isaiah or second Isaiah. It is often called the book of consolation (Isaiah 40-55). The Israelites were in exile in Babylon and I guess they were worn out because of the struggles that go with being in exile coupled with their infidelity to Yahweh. God, through the prophet Isaiah invites them to an abundant life (Isaiah 55:1-6).
In today’s section of Isaiah 55, God invites them to experience the power of his mercy and forgiveness. Indeed, one of the ways to abundant life is to experience the mercy and forgiveness of God. “Seek the Lord while he may be found, call upon him while he is near; let the wicked forsake their way, and the unrighteous their thought; let them return to the Lord, that he may have mercy on them and to our God , for he will abundantly pardon” ( Isaiah 55:6-7). In spite of Israel’s unfaithfulness to God in exile, the Lord assures them “For the mountains may depart and the hills be removed, but my steadfast love shall not depart from you and my covenant of peace shall not be removed says the Lord, who has compassion on you” (Isaiah 54:10).
That same God assures us today that His steadfast love never ceases under any circumstances. He remains a faithful God. He does not depend on times and seasons. We can only come to appreciate God if we learn to know that “For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts higher than your thoughts” (Isaiah 55:9).
The parable in today’s gospel reading has nothing to do with salvation. The day’s wages in that time does not represent salvation for nobody works for his salvation. Nor is the parable talking about rewards, for we are not all going to receive the same rewards for, “Every man shall receive his own reward according to his own labour” (1 Cor. 3:8). Indeed, like Isaiah reminds us in the first reading, God took the initiative to invite us to an abundance of life by forgiving and showing us mercy.
The parable is emphasizing the right attitude in our service to God and mankind. It is important to note that there were actually two kinds of workers hired that day namely those who wanted a contract and agreed to work for a penny for a day and those who had no contract and agreed to take whatever the owner thought was right.
The lessons for Christ’s disciples and us are obvious and they are fourfold. First, we should not serve him because we want to receive an expected reward and we should not insist on knowing what we will get. God is infinitely generous and gracious and will always give us better than we deserve.
Now we can understand the perils that were hidden in Peter’s question in “Look, we have left everything and followed you. What then will we have?” (Matthew 19:27). For one thing, we must not suppose that we will get something more if we do not deserve it like the labourers. We are told that “When the first came, they thought they would receive more; but each of them also received the usual daily wage and when they received it, they grumbled against the landowner…” (Matthew 20:10-11).
It is possible to do the father’s work and yet not do His will from the heart (Ephesians 6:6). If we serve Him only for the benefits (temporal and eternal), then we will miss the best blessings He has for us. We must trust Him unreservedly and believe that He will always give us what is best.
Second, there is the danger of pride. “What shall we have?” asked Peter. This parable warned him and us all. “How do you know you will have anything?” we are warned to beware of overconfidence when it comes to the rewards God will give, for those first in their own eyes and in the eyes of others may end up last. Likewise do not get discouraged, for those who consider themselves “unprofitable servants” may end up first.
Third, we should beware of watching other workers and measuring ourselves by them. “Judge nothing before the time” (1 Cor 4:5). We see the worker and the work but God sees the heart.
Finally, we must beware of grumbling against God and feeling that we have been left out. Sometimes, the tendency is to behave as if God owes us. Had the early morning workers trusted the owner and not asked for an agreement, the owner would have perhaps given them much more; instead, they were jealous and complained. The generosity of the owner of the vineyard should have led them to repentance but their grumbling attitude revealed the true character of their hearts namely they were selfish. What it means for us is that whenever we find a complaining servant, we must know that he has not fully yielded to the master’s will.
In conclusion, the immeasurable generosity and forgiveness of God is revealed in the various times the vineyard owner went out and still found people to work. This shows that the labourers can never be sufficient because the harvest is indeed very rich. God is still calling us today not taking cognizance of time and season. This is because God is timeless and seasonless.
Friday, September 9, 2011
Homily for the 24th Sunday in Ordinary Time, Year A Sirach 27:30-28:9/ Psalm 103/ Romans 14:7-9/ Matthew 18:21-35
THEME: If you O Lord should mark our guilt
A doctor sent a sick woman to a specialist. When the specialist checked on her, he found her condition greatly improved. The woman’s doctor was stunned. He asked her, “Did anything unusual happen since I saw you?” “Yes”, said the patient, “I made up with a childhood friend with whom I had been feuding for years. Today, modern Medicine is beginning to confirm what ancient people suspected that there is a link between sin and sickness. Indeed, many Christians are not growing in their walk with God simply because they are carrying anger and vindictiveness in their hearts to the extent that Jesus has no space to enter in. forgiveness heals and that is what the readings of today admonishes us to do.
We must forgive the failings of each other because forgiveness is of God. In the first reading Sirach reminds us, “Anger and wrath, these also are abominations, yet a sinner holds on to them. The vengeful will face the Lord’s vengeance, for he keeps a strict account of their sins” (Sirach 27:30-28:1). Can you imagine a sinner not ready to forgive his brother or sister? Who will forgive such a sinner? This is the point of the first reading that a sinner holds on to unforgiveness as if he or she has never offended anyone.
Just as the vengeful is not ready to forgive,” The vengeful will face the Lord’s vengeance for he keeps a strict account of their sins” (Sirach 28:1). Can you again, imagine God taking account of our sins? The Psalmist is right when he says, “If you O Lord should mark our guilt, Lord, who will survive? But there is forgiveness with you so that you may be revered” (Psalm 130:3).
Unless humility and honesty result in forgiveness, relationships cannot be mended and strengthened. Sirach says again, “Remember the end of your life and set enmity aside; remember corruption and death and be true to the commandments” (Sirach 28:6). Lord, make us know the shortness of our lives so that we may gain wisdom of heart (Cf Psalm 90:12).
What is wrong with the Man in today’s gospel parable is wrong with many professing Christians today. We have received forgiveness, but we have not really experienced forgiveness deep in our hearts. The world’s worst prison is the prison of an unforgiving heart. If we refuse to forgive others, then we are only imprisoning ourselves and causing our own torment.
Our Lord’s warning to forgive ceaselessly is serious. He did not say that God saves only those who forgive others. The theme of today’s parable is forgiveness between brothers, not salvation for lost sinners. Jesus warns us that God cannot forgive us if we do not have a humble and repentant hearts.
St. Paul enjoins on all that we do not owe our lives. It has been purchased through the endless mercy of God. He says, “We do not live to ourselves and we do not die to ourselves. If we live, we live to the Lord, if we die, we die to the Lord; so then, whether we live or whether we die, we are the Lord’s” (Romans 14:7-8). The injunction to forgive is not optional. It is a divine injunction that will determine our future destiny; our eventual union with God.
Indeed, the psalmist summarises it all when he says “He does not deal with us according to our sins, nor repay us according to our iniquities. For as the Heaven are high above the earth, so great is his steadfast love towards those who fear him; as far as the east is from the west , so far he removes our transgressions from us” (Psalm 103:10-12).
When we gather at the celebration of the Mass, it is God’s mercy we celebrate. When we fail, therefore, to forgive, then I can conclude that either we do not understand what we celebrate or we are hypocrites. This is because when we gather, it is Jesus who gratuitously offered himself on the cross for us who has called us; “ We come to Jesus the mediator of the new covenant and him whose blood pleads more insistently than that of Abel’s” ( Hebrews 12:24).
“Captives cannot free themselves; they need someone to see them as captives who need releasing rather than as enemies to reject.”“Father forgive them, for they know not what they are doing” (cf. Luke 23:24) was one of last sayings of Jesus on the cross to his Father. Did his captors not know what they were doing? They knew it. This was indeed a practical example that Jesus left for us his followers and yet forgiveness is one of the greatest challenges to our Christian life. How can we lighten the load of unforgiveness in our life?
In sum, Remember always that when we encounter someone who has offended us greatly in one way or another, we need to see him as a spiritual captive not as an enemy. No matter how distasteful one’s actions may seem to be, you must visualize him as a captive and not your enemy. The enemy of God loves to take peoples wills, passions and actions captive. Do not be enslaved by hatred and unforgiveness because the power to forgive is in your hands. Forgiveness is a sign of Christian maturity. Will you act now?
A doctor sent a sick woman to a specialist. When the specialist checked on her, he found her condition greatly improved. The woman’s doctor was stunned. He asked her, “Did anything unusual happen since I saw you?” “Yes”, said the patient, “I made up with a childhood friend with whom I had been feuding for years. Today, modern Medicine is beginning to confirm what ancient people suspected that there is a link between sin and sickness. Indeed, many Christians are not growing in their walk with God simply because they are carrying anger and vindictiveness in their hearts to the extent that Jesus has no space to enter in. forgiveness heals and that is what the readings of today admonishes us to do.
We must forgive the failings of each other because forgiveness is of God. In the first reading Sirach reminds us, “Anger and wrath, these also are abominations, yet a sinner holds on to them. The vengeful will face the Lord’s vengeance, for he keeps a strict account of their sins” (Sirach 27:30-28:1). Can you imagine a sinner not ready to forgive his brother or sister? Who will forgive such a sinner? This is the point of the first reading that a sinner holds on to unforgiveness as if he or she has never offended anyone.
Just as the vengeful is not ready to forgive,” The vengeful will face the Lord’s vengeance for he keeps a strict account of their sins” (Sirach 28:1). Can you again, imagine God taking account of our sins? The Psalmist is right when he says, “If you O Lord should mark our guilt, Lord, who will survive? But there is forgiveness with you so that you may be revered” (Psalm 130:3).
Unless humility and honesty result in forgiveness, relationships cannot be mended and strengthened. Sirach says again, “Remember the end of your life and set enmity aside; remember corruption and death and be true to the commandments” (Sirach 28:6). Lord, make us know the shortness of our lives so that we may gain wisdom of heart (Cf Psalm 90:12).
What is wrong with the Man in today’s gospel parable is wrong with many professing Christians today. We have received forgiveness, but we have not really experienced forgiveness deep in our hearts. The world’s worst prison is the prison of an unforgiving heart. If we refuse to forgive others, then we are only imprisoning ourselves and causing our own torment.
Our Lord’s warning to forgive ceaselessly is serious. He did not say that God saves only those who forgive others. The theme of today’s parable is forgiveness between brothers, not salvation for lost sinners. Jesus warns us that God cannot forgive us if we do not have a humble and repentant hearts.
St. Paul enjoins on all that we do not owe our lives. It has been purchased through the endless mercy of God. He says, “We do not live to ourselves and we do not die to ourselves. If we live, we live to the Lord, if we die, we die to the Lord; so then, whether we live or whether we die, we are the Lord’s” (Romans 14:7-8). The injunction to forgive is not optional. It is a divine injunction that will determine our future destiny; our eventual union with God.
Indeed, the psalmist summarises it all when he says “He does not deal with us according to our sins, nor repay us according to our iniquities. For as the Heaven are high above the earth, so great is his steadfast love towards those who fear him; as far as the east is from the west , so far he removes our transgressions from us” (Psalm 103:10-12).
When we gather at the celebration of the Mass, it is God’s mercy we celebrate. When we fail, therefore, to forgive, then I can conclude that either we do not understand what we celebrate or we are hypocrites. This is because when we gather, it is Jesus who gratuitously offered himself on the cross for us who has called us; “ We come to Jesus the mediator of the new covenant and him whose blood pleads more insistently than that of Abel’s” ( Hebrews 12:24).
“Captives cannot free themselves; they need someone to see them as captives who need releasing rather than as enemies to reject.”“Father forgive them, for they know not what they are doing” (cf. Luke 23:24) was one of last sayings of Jesus on the cross to his Father. Did his captors not know what they were doing? They knew it. This was indeed a practical example that Jesus left for us his followers and yet forgiveness is one of the greatest challenges to our Christian life. How can we lighten the load of unforgiveness in our life?
In sum, Remember always that when we encounter someone who has offended us greatly in one way or another, we need to see him as a spiritual captive not as an enemy. No matter how distasteful one’s actions may seem to be, you must visualize him as a captive and not your enemy. The enemy of God loves to take peoples wills, passions and actions captive. Do not be enslaved by hatred and unforgiveness because the power to forgive is in your hands. Forgiveness is a sign of Christian maturity. Will you act now?
Friday, September 2, 2011
Homily for the 23rd Sunday in Ordinary Time, Year A Ezekiel 33:7-9/ Psalm 95/ Romans 13:8-10/ Matthew 18:15-20
THEME: Rebuke and Reconciliation
God is not a tyrant. God is not a slave driver. God is not an old man with a white beard sitting on a throne ready to strike us down whenever we fail him. God has revealed Himself in Jesus Christ and through the Holy Spirit as an eternal exchange of love. Therefore, the sole reason God created us is to share his eternal bliss and beatitude with us. The greatest longing of man, therefore, is to participate in this eternal exchange of divine love. The readings for today draw our attention to this love of God which is boundless. We are all called to witness to this love by loving.
It is said that the only way we can be taught to love is to be loved. In the first reading, the prophet Ezekiel is described by God as a sentinel. A sentinel is one who watches or guards; specifically (Military.), a soldier set to guard an army, camp, or other place, from surprise, to observe the approach of danger, and give notice of it. The prophet is that sentinel that does not only watch but saves his people from destruction. He must be that light which will light the dark places of God’s people. He is supposed to be that torchlight that will illumine the conscience of God’s people. God tells Ezekiel, “So you mortal, I have made you a sentinel for the house of Israel; whenever you hear a word from my mouth, you shall give the warning from me” (Ezekiel 33:7).
What was the warning? “If I say to the wicked, ‘O wicked ones, you shall surely die and you do not speak to warn the wicked to turn from their ways, the wicked shall die in their iniquity, but their blood I will require at your hand” ( Ezekiel 33:8). Apathy and non- involvement have no place in the life of a Christian because of the prophetic dimension of his calling. Today, it is the Prophet Ezekiel who is the centre of affairs. However, he represents all Christians who must be the conscience of society. Where is the prophetic voice in the midst of the decadence in all sectors of our lives as a people?
Indeed, the only way we can be saved is to help others to be saved. In this post- modern era, if man is to fulfill the prophetic dimension of his calling, he must recall two values namely love and will. In a world of sophistication like ours coupled with technological and scientific advancement, human values are under strong attack. We need prophets who will be guided by love and good will to stand in the gap. A case in point is the issue of Homosexual activity and its upsurge in Ghana. People who have such tendencies need Pastoral Care. We need true prophets to tell the world that the act is disgusting but God loves the actors.
It does not really matter if the people we are sent to correct listen to us or not. Ours is to go sow the seed of repentance in hearts and allow the Master of the harvest to do His work. That is why the prophet is always vindicated when he says what he is sent to prophesy. He says, “But if you warn the wicked to turn from their ways and they do not turn from their ways, the wicked shall die in their iniquity, but you will have saved your life” (Ezekiel 33:9). It does not matter whether they listen or not. Like God told Ezekiel, “… Mortal, I am sending you to the people of Israel, to a nation of rebels who have rebelled against me to this very day… whether they listen or refuse to hear, they shall know that there has been a prophet among them” ( Ezekiel 2:3-5).
St. Paul in the second reading reminds us that we should, “Owe no one anything except to love one another; for the one who loves another has fulfilled the law” (Romans 13:8). Such love may demand one going through pain especially when the Christian feels responsible to rebuke and warn against morally harmful patterns of behavior.
Today, the opposite of love is not hatred but apathy. This is what God warns Ezekiel about in the first reading. It is an attitude that makes one not feel for perishing souls; it is the survival of the fittest game.
The Gospel reading presents Christ not only as our example but also assurance that it is safe to risk feeling and caring about others and becoming emotionally entangled with them through a concern that might lead ultimately to censure, rebuke and perhaps separation. Refusing the risk is not only to settle for mediocrity but to miss the whole point of Christianity.
To show that God hates sin but loves the sinner, Jesus gives us practical ways by which we can deal with issues of reconciliation. He says, “If a member of the Church sins against you, go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one” (Matthew 18:15). In a civilized community like our Church, gossip is considered not only appalling but uncivilized. Jesus sets the stage for alternative conflict resolution (ADR). He expects the offended party like He did for us on the cross, to take the initiative to reconcile with the offender and it should be done when the offender is alone. What Jesus emphasises here is the fact that love must be the basis of reconciliation.
True reconciliation must necessarily lead to conversion. However, because of our stubbornness of heart, Jesus says even if the person remains adamant to change, “… let such a one be to you as a gentile or a tax collector (Matthew 18:17b). How did Jesus treat tax collectors and gentiles? He prayed for them; he showed them compassion. Unlike Ezekiel in the Old Testament who was to leave the sinner to perish if he refuses to repent, Jesus demonstrates to us that he never gives up on a sinner. He is a prophet par excellence. This should be the lot of every Christian.
In sum, “No one can live without love” says Blessed John Paul II. This is because “There have been times when we have turned from God’s presence. We have walked other paths, other ways. But we have called on his name in the dark of our shame, and his mercy was gentle as silence (Hymn 357). Jesus is calling on us sinners; he is calling today because he loves us. We are the prophets of our time and our role is to be reconcilers. Let us eschew apathy and be agents of rebuke and reconciliation.
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