AGORSOR AARON AGBESHIE
AMOS 6:1, 4-7/ PSALM 146/ 1TIMOTHY 6:11-16/ LUKE 16:19-31
THEME: THE POOR ARE THE VEHICLE FOR OUR SALVATION
Today’s Liturgy draws our attention to Jesus’ preferential option for the poor. Therefore, the readings abound in images and metaphors that drive home the point strongly. Parables are meant to evoke a personal response from those who listen. As in every story, you must find yourself identifying with one of the characters. We are called upon to wake up to the reality of our calling as Christians to show concern for the poor if it is in our power to do so.
In the first reading, it is our purple and fine linen, our life of ease and our love of wealth to the detriment of the poor is what is being mocked today by the Prophet Amos. When God lifts us from our misery; from the dung heap and places us in the company of princes, we easily forget about the miseries that poverty brings to us. We behave as if we have never been poor. Even if we have never been poor, what the poor demands of us is a little bit of respect and dignity. In our negligence, we miss the vehicle to our salvation namely the poor. Amos warns those who “…drink wine from bowls, and anoint themselves with the fine oils but are not grieved over the ruin of Joseph…” to drink wine from a bowl shows that you have in abundance because we drink wine from a wine glass. The images bring out the fact that we exploit the poor to make our life comfortable. We sleep on ivory beds and relax on our couches as if everything is alright but we know that it is the poor we are exploiting to make our life comfortable.
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What Jesus brings out in this parable is not because the Rich man feasted always but the fact that not even the scraps from the Rich man’s table was even given to Lazarus. Yet, this is because Lazarus longed to eat the scraps that fell from the masters table. This means that he was not considered a human being at all. Indeed the Rich man never took notice of him. Dogs will even lick his wounds and he has no strength to drive them away. Have you realized how our negligence can reduce the human being to nothing? Sometimes we allow our wealth to cloud our vision towards what really brings us true peace. The rich man saw everything round him except Lazarus. Lazarus did not ask to seat at table with the Rich man to dine with him let alone come near him. He only requested for the scraps from his table. Again, he failed to see Lazarus but the dogs did. He could have sent him away but he did not. This means that he did not regard him as a human being at all. He failed to see the vehicle of his salvation namely Lazarus. Martin Luther King JNR once said “I have a dream that one day, down in Alabama, with its vicious racists, with its governor having his lips dripping with the words of "interposition" and "nullification" -- one day right there in Alabama little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.” Perhaps the poor men is not interested in holding hands with the Richman or even walk with him, but he wants to be treated like a human being created in the image and likeness of God.
Now the Lazarus dies and immediately he is recognized by the Richman perhaps now he recognizes he cannot be independent or self-sufficient but it was too late. Hence the answer to the Rich man’s demands calls for reflection. “If they will not listen either to Moses or to the prophets, they will not be convinced even if someone should rise from the dead (Luke 16:31)” These words strike us as strange as first. We tend to think that everything would be different if there were some striking, dramatic proof of the gospel, or some overwhelming demonstration of God’s existence. Then we would listen. Indeed, the presence of Lazarus at the gate of the Rich man and his brothers is enough witness to their faith. Yet they missed the opportunity to repent. Why is it that we hear the words of scripture so often but our lives are not appreciably changed? Any student who heard the same lesson a hundred times and could not learn it would be dropped from school. Yet we hear the same basic message in the Scripture Sunday after Sunday and our lives do not show any appreciable difference.
To conclude, which of the three characters - the rich man, Lazarus, and Abraham do you identify with? Remember that the purpose of this parable is to emphasize Jesus’ fundamental option for the poor. Did the Rich man’s brothers ever get the message? We are not told; for that is the question the parable leaves us to answer. Each of us will write our own ending to the story.
Saturday, September 25, 2010
Friday, September 17, 2010
JUSTICE IS FOR THE COMMON GOOD
HOMILY FOR TWENTY-FIFTH SUNDAY IN ORDINARY TIME, YEAR C
AGORSOR AARON AGBESHIE
AMOS 8:4-7/ PSALM 113/ 1TIMOTHY 2:1-8/ LUKE 16:1-13
THEME: JUSTICE IS FOR THE COMMON GOOD
The three readings of today have some bearing on Christian responsibilities in relation to social justice, politics and wealth.
In the First Reading the Prophet Amos, the prophet of social justice par excellence, denounces the rich who just cannot wait for the new moon festival or the Sabbath to be over, so that they may engage in business and make profits, cheating and exploiting the poor in the process. He threatens them with divine judgment. (Make references to local situation). What is even more astonishing is the fact that those who practice these injustices are members of the Christian Community. The situation has not changed much today. The Prophet Amos describes how some business men were so eager to enter into their dishonest practices that they could hardly wait until certain sacred times during which business was prohibited were over-the time of the Sabbath and the New Moon. They used every possible way to cheat their fellowman: dishonest measures, raising the prices, tampering with the scales, taking advantage of those who could not pay, selling the leavings, which were not worth anything at all. The Prophet saw this as all the more intolerable because the business man professed to be a member of the people of God and was cheating another member of the covenanted people. Justice according to the Catechism of the Catholic Church, “is the moral virtue that consists in the constant and firm will to give their to God and neighbor. Justice towards men disposes one to respect the rights of each and to establish in human relationships the harmony that promotes equity with regard to persons and to the common good.” How do you deal with people when it comes to money whether you are a trader, a businessman or what have you? How do we treat our workers? Remember that the psalmist says that God hears the cry of the poor; he is close to the broken hearted (Psalm 34:18-19).
In the Second Reading we find an entirely different kind of person. His life is not to prey on others like a parasite described in the first reading. Rather his whole life is dedicated to others, to bring all men to the knowledge of the truth; bringing them the message of salvation. It is God’s will, he says, to bring all men to the knowledge of the truth, because he wants all to be saved. Paul has been appointed the herald, apostle and teacher of this message. He does not gain any personal profit from preaching the Gospel. In fact, he gave up everything which a person normally prizes: his convenience, the bonds which bound him to his people, a promising career as a Jewish Rabbi. For What? To suffer in order to bring others the Gospel (cf Philippians 3:7-14). He realized, however, that the work of evangelization belongs to every Christian. He asked, therefore, that the whole Christian community pray that men and women would be opened to the Gospel. We hope that there is some of the Apostle Paul in us; a dedication to the Gospel, even though it costs us very much.
In the Gospel, we find the kind of person we all have met. He is very clever. He knows what side his bread is buttered on. He can look ahead; weigh the odds and the land on both his feet. The master praised the man for his clever strategy in looking ahead to the future and making friends who would help him when he is out of job. The master praises the astuteness of the dishonest servant not because of his dishonesty but the clever way he goes about his activities. Jesus urges us to be clever strategists also, not in wheeling and dealing for profit here on earth but in order to win eternal life.
Finally, there is the person who thinks he can serve two masters. Jesus uses the example of a person who claims to make God the centre of his life and also makes an idol of money. We cannot serve the true God and at the same time have an idol. Do we find ourselves described in the readings of today’s Mass? The dishonest business man? The apostle of truth? The person who is clever in worldly things but a fool in the strategy which brings him to heaven? The double agent, serving God and at the same time having an idol that takes the place of God?
With the recent popularity of programmes like “I want to be rich”, we have seen some people become rather wealthy overnight. Those of us who have never won such monies often speculate about what we would do if we won. How would our lives change? Would becoming rich alter our values? Would we act differently if we suddenly had all the money we could want?
Strangely enough, such questions seem to be behind the puzzling story in today's Gospel, where Jesus appears to praise an unjust steward, who squanders his master's money, then proceeds with more shady dealings to insure his own security; his future security.
Scripture scholars are not exactly sure what this story is meant to show, but one explanation may be that Jesus wanted us to have our priorities straight about the use of wealth. Those who would be disciples may have to use money for the sake of the Kingdom, but they must never be controlled by it. Detachment is the key. The Kingdom must be our priority.
In sum, even if we never win the lottery, most of us are challenged in our use of money. We need it to insure security for ourselves and our families. We need it to further the ministries of our parishes and our Christian efforts at evangelization and education. Nevertheless, our priorities must be clear. The Kingdom calls us to be just stewards, always wary of being distracted by wealth and the need to acquire it. We must practice justice in our social life, in politics and in the acquisition of wealth.
AGORSOR AARON AGBESHIE
AMOS 8:4-7/ PSALM 113/ 1TIMOTHY 2:1-8/ LUKE 16:1-13
THEME: JUSTICE IS FOR THE COMMON GOOD
The three readings of today have some bearing on Christian responsibilities in relation to social justice, politics and wealth.
In the First Reading the Prophet Amos, the prophet of social justice par excellence, denounces the rich who just cannot wait for the new moon festival or the Sabbath to be over, so that they may engage in business and make profits, cheating and exploiting the poor in the process. He threatens them with divine judgment. (Make references to local situation). What is even more astonishing is the fact that those who practice these injustices are members of the Christian Community. The situation has not changed much today. The Prophet Amos describes how some business men were so eager to enter into their dishonest practices that they could hardly wait until certain sacred times during which business was prohibited were over-the time of the Sabbath and the New Moon. They used every possible way to cheat their fellowman: dishonest measures, raising the prices, tampering with the scales, taking advantage of those who could not pay, selling the leavings, which were not worth anything at all. The Prophet saw this as all the more intolerable because the business man professed to be a member of the people of God and was cheating another member of the covenanted people. Justice according to the Catechism of the Catholic Church, “is the moral virtue that consists in the constant and firm will to give their to God and neighbor. Justice towards men disposes one to respect the rights of each and to establish in human relationships the harmony that promotes equity with regard to persons and to the common good.” How do you deal with people when it comes to money whether you are a trader, a businessman or what have you? How do we treat our workers? Remember that the psalmist says that God hears the cry of the poor; he is close to the broken hearted (Psalm 34:18-19).
In the Second Reading we find an entirely different kind of person. His life is not to prey on others like a parasite described in the first reading. Rather his whole life is dedicated to others, to bring all men to the knowledge of the truth; bringing them the message of salvation. It is God’s will, he says, to bring all men to the knowledge of the truth, because he wants all to be saved. Paul has been appointed the herald, apostle and teacher of this message. He does not gain any personal profit from preaching the Gospel. In fact, he gave up everything which a person normally prizes: his convenience, the bonds which bound him to his people, a promising career as a Jewish Rabbi. For What? To suffer in order to bring others the Gospel (cf Philippians 3:7-14). He realized, however, that the work of evangelization belongs to every Christian. He asked, therefore, that the whole Christian community pray that men and women would be opened to the Gospel. We hope that there is some of the Apostle Paul in us; a dedication to the Gospel, even though it costs us very much.
In the Gospel, we find the kind of person we all have met. He is very clever. He knows what side his bread is buttered on. He can look ahead; weigh the odds and the land on both his feet. The master praised the man for his clever strategy in looking ahead to the future and making friends who would help him when he is out of job. The master praises the astuteness of the dishonest servant not because of his dishonesty but the clever way he goes about his activities. Jesus urges us to be clever strategists also, not in wheeling and dealing for profit here on earth but in order to win eternal life.
Finally, there is the person who thinks he can serve two masters. Jesus uses the example of a person who claims to make God the centre of his life and also makes an idol of money. We cannot serve the true God and at the same time have an idol. Do we find ourselves described in the readings of today’s Mass? The dishonest business man? The apostle of truth? The person who is clever in worldly things but a fool in the strategy which brings him to heaven? The double agent, serving God and at the same time having an idol that takes the place of God?
With the recent popularity of programmes like “I want to be rich”, we have seen some people become rather wealthy overnight. Those of us who have never won such monies often speculate about what we would do if we won. How would our lives change? Would becoming rich alter our values? Would we act differently if we suddenly had all the money we could want?
Strangely enough, such questions seem to be behind the puzzling story in today's Gospel, where Jesus appears to praise an unjust steward, who squanders his master's money, then proceeds with more shady dealings to insure his own security; his future security.
Scripture scholars are not exactly sure what this story is meant to show, but one explanation may be that Jesus wanted us to have our priorities straight about the use of wealth. Those who would be disciples may have to use money for the sake of the Kingdom, but they must never be controlled by it. Detachment is the key. The Kingdom must be our priority.
In sum, even if we never win the lottery, most of us are challenged in our use of money. We need it to insure security for ourselves and our families. We need it to further the ministries of our parishes and our Christian efforts at evangelization and education. Nevertheless, our priorities must be clear. The Kingdom calls us to be just stewards, always wary of being distracted by wealth and the need to acquire it. We must practice justice in our social life, in politics and in the acquisition of wealth.
Friday, September 10, 2010
HOMILY FOR TWENTY-FOURTH SUNDAY IN ORDINARY TIME, YEAR C
AGORSOR AARON AGBESHIE
EXODUS 32:7-11, 13-14/ PSALM 51/ 1TIMOTHY 1:12-17/ LUKE 15:1-32
THEME: THE MERCY OF GOD IS INEXHAUSTIBLE
“He paid the debt He did not owe, I own a debt I could not pay, I need someone to wash my sins away.” goes the popular song. The common theme that is running through the three readings of today’s Mass is the need that we all have for God’s forgiveness. In the first reading, we see how the people of Israel whom God has rescued from their slavery in Egypt degenerated immediately into a worse type of slavery, namely spiritual slavery of idolatry. They left the God who saved them to worship a calf of their own making. Moses pleads for them and God forgives them their sins. If Moses, a sinful man like us can plead God’s mercy for the Israelites, then it is certain that the New Moses, God himself, in Jesus Christ is able to forgive us immeasurably more than we can imagine or think about. This is what the Gospel reading presents to us.
In the Gospel reading, we listened once more to the account of the tender love of the father for his youngest son. The boy has spurned the father’s love, abandoned his house, used the very things he had received from his father to lead an evil life. Here we see the meaning of sin as living the presence of God, preferring the presence of what is hostile to God, and using the very gifts God has given us in order to alienate ourselves from him. At the same time, the meaning of forgiveness is revealed: it is returning to the presence of our Father, an entering into the arms of the Father, an occasion for joy, (Can you imagine God dancing for you because you have returned to him)?
Sometimes we are like the elder brother. His father’s plea was to calm his justified anger. Unfortunately his anger blinded him so much so that he did not realize that everything in his father’s house belongs to him. Indeed, he lost everything. In our anger, let us be careful because, we will lose everything, we will lose our son ship in God’s kingdom. The elder son thought that obeying his father and working for him as a slave meant righteousness. Indeed, he complained that his father never appreciated his hard work let alone organized a feast in his honour. But unlike the younger son, he did not ask his father for anything. Sometimes in our self- righteousness, we think that God knows everything we need and so we do not ask. Indeed, he knows everything but we must ask. When those who in our own estimation do not deserve God’s favour are favored because they asked, we became angry like the Elder brother.
The elder brother is not aware that his brother is a changed person; a transformed man. He is still living in his past; he is holier than thou. His vision has been clouded and obscured by his self- righteousness. Thus instead of rejoicing in his brother’s conversion, he is angry; he is sad and will not even listen to his father’s plea “… Son you are always with me and all that I have is yours, but we must celebrate and rejoice because this brother of yours was dead and has come to life he was lost and has been found (v.31-32).” The impudence with which he says to his father “…When this son of yours came back after devouring your property with prostitutes, you killed the fatted calf for him (v.30) must be condemned. Indeed, his younger brother was a son of his father that is why he is pleased to have him back safe and sound. Our return to God is not to be determined by our past life. Jesus wants to accept us for who we are. Indeed, if angels in heaven will rejoice over one repentant sinner than ninety-nine righteous people who are you, an individual, to be angry about the conversion of someone? If you do that you will lose everything including your years of faithfulness to the Lord. I believe that the Elder brother was overwhelmed by the fact that his father received his wayward brother back with such alacrity. Indeed, in the acts of love, words are lost. It must be emphasized that by his choice of words, the elder brother lost two things: He lost friendship with his own brother and he also lost his share of the estate.
Knowing God without knowing our wretchedness leads to pride; knowing our wretchedness without knowing God leads to despair so says Blaise Pascal. This is what happens to most of us. God continues to plead with us to make a return to him but we have allowed jealousy to cloud this beatific vision. What then becomes of the elder brother in the parable? In comparison to his younger brother, who is better placed? Where do you place yourself? Are you broken? The Lord is calling and waiting for you. He is calling tenderly (song). It is always difficult to admit that we have done wrong. It has always been difficult to admit that we have ever than anything wrong. We are going through a period of increasing moral insensitivity in our culture today. Imagine the change that has taken place only within the past ten years. People are no longer shocked at what would have been appalling a few years ago: The widespread practice of abortion, sexual promiscuity in marriage and outside of marriage, indiscipline every where the all pervasive atmosphere of eroticism that has saturated everything.
The church tried to make us to be honest and admit the fact that we need forgiveness. God asks for our honesty not our alibis or excuses. In the prayers at the beginning of Mass, we pray for mercy. But this often, as we know in the heart of hearts, is a mere formality. Yet it is true to say that if we are not aware of the fact that we are truly sinful people then we do not have any sense of the need of the Saviour. Christ said he came to save sinners. Unless we are aware of our need of forgiveness, we cannot be aware of the difference that Christ makes in our lives as a Saviour. St. Bernard will say then that “ The whole of our spiritual life turns on two things: we are troubled when we contemplate ourselves and our sorrow brings salvation; when we contemplate God we are restored so that we receive consolation from the joy of the Holy Spirit. From the contemplation of ourselves we gain fear and humility; but from the contemplation of God hope and love.” Paul made the words of St. Bernard his own when he accepted his guilt.
In the second reading, therefore, Paul gives his personal testimony to the abundance of God’s mercy. He knew from his personal experience the greatness of God’s mercy, because he had persecuted the Church. In fact, for Paul, the great mercy that God has shown him should be the source of hope to everyone. If God forgave Paul, then there is no one who should despair of God’s Mercy.
EXODUS 32:7-11, 13-14/ PSALM 51/ 1TIMOTHY 1:12-17/ LUKE 15:1-32
THEME: THE MERCY OF GOD IS INEXHAUSTIBLE
“He paid the debt He did not owe, I own a debt I could not pay, I need someone to wash my sins away.” goes the popular song. The common theme that is running through the three readings of today’s Mass is the need that we all have for God’s forgiveness. In the first reading, we see how the people of Israel whom God has rescued from their slavery in Egypt degenerated immediately into a worse type of slavery, namely spiritual slavery of idolatry. They left the God who saved them to worship a calf of their own making. Moses pleads for them and God forgives them their sins. If Moses, a sinful man like us can plead God’s mercy for the Israelites, then it is certain that the New Moses, God himself, in Jesus Christ is able to forgive us immeasurably more than we can imagine or think about. This is what the Gospel reading presents to us.
In the Gospel reading, we listened once more to the account of the tender love of the father for his youngest son. The boy has spurned the father’s love, abandoned his house, used the very things he had received from his father to lead an evil life. Here we see the meaning of sin as living the presence of God, preferring the presence of what is hostile to God, and using the very gifts God has given us in order to alienate ourselves from him. At the same time, the meaning of forgiveness is revealed: it is returning to the presence of our Father, an entering into the arms of the Father, an occasion for joy, (Can you imagine God dancing for you because you have returned to him)?
Sometimes we are like the elder brother. His father’s plea was to calm his justified anger. Unfortunately his anger blinded him so much so that he did not realize that everything in his father’s house belongs to him. Indeed, he lost everything. In our anger, let us be careful because, we will lose everything, we will lose our son ship in God’s kingdom. The elder son thought that obeying his father and working for him as a slave meant righteousness. Indeed, he complained that his father never appreciated his hard work let alone organized a feast in his honour. But unlike the younger son, he did not ask his father for anything. Sometimes in our self- righteousness, we think that God knows everything we need and so we do not ask. Indeed, he knows everything but we must ask. When those who in our own estimation do not deserve God’s favour are favored because they asked, we became angry like the Elder brother.
The elder brother is not aware that his brother is a changed person; a transformed man. He is still living in his past; he is holier than thou. His vision has been clouded and obscured by his self- righteousness. Thus instead of rejoicing in his brother’s conversion, he is angry; he is sad and will not even listen to his father’s plea “… Son you are always with me and all that I have is yours, but we must celebrate and rejoice because this brother of yours was dead and has come to life he was lost and has been found (v.31-32).” The impudence with which he says to his father “…When this son of yours came back after devouring your property with prostitutes, you killed the fatted calf for him (v.30) must be condemned. Indeed, his younger brother was a son of his father that is why he is pleased to have him back safe and sound. Our return to God is not to be determined by our past life. Jesus wants to accept us for who we are. Indeed, if angels in heaven will rejoice over one repentant sinner than ninety-nine righteous people who are you, an individual, to be angry about the conversion of someone? If you do that you will lose everything including your years of faithfulness to the Lord. I believe that the Elder brother was overwhelmed by the fact that his father received his wayward brother back with such alacrity. Indeed, in the acts of love, words are lost. It must be emphasized that by his choice of words, the elder brother lost two things: He lost friendship with his own brother and he also lost his share of the estate.
Knowing God without knowing our wretchedness leads to pride; knowing our wretchedness without knowing God leads to despair so says Blaise Pascal. This is what happens to most of us. God continues to plead with us to make a return to him but we have allowed jealousy to cloud this beatific vision. What then becomes of the elder brother in the parable? In comparison to his younger brother, who is better placed? Where do you place yourself? Are you broken? The Lord is calling and waiting for you. He is calling tenderly (song). It is always difficult to admit that we have done wrong. It has always been difficult to admit that we have ever than anything wrong. We are going through a period of increasing moral insensitivity in our culture today. Imagine the change that has taken place only within the past ten years. People are no longer shocked at what would have been appalling a few years ago: The widespread practice of abortion, sexual promiscuity in marriage and outside of marriage, indiscipline every where the all pervasive atmosphere of eroticism that has saturated everything.
The church tried to make us to be honest and admit the fact that we need forgiveness. God asks for our honesty not our alibis or excuses. In the prayers at the beginning of Mass, we pray for mercy. But this often, as we know in the heart of hearts, is a mere formality. Yet it is true to say that if we are not aware of the fact that we are truly sinful people then we do not have any sense of the need of the Saviour. Christ said he came to save sinners. Unless we are aware of our need of forgiveness, we cannot be aware of the difference that Christ makes in our lives as a Saviour. St. Bernard will say then that “ The whole of our spiritual life turns on two things: we are troubled when we contemplate ourselves and our sorrow brings salvation; when we contemplate God we are restored so that we receive consolation from the joy of the Holy Spirit. From the contemplation of ourselves we gain fear and humility; but from the contemplation of God hope and love.” Paul made the words of St. Bernard his own when he accepted his guilt.
In the second reading, therefore, Paul gives his personal testimony to the abundance of God’s mercy. He knew from his personal experience the greatness of God’s mercy, because he had persecuted the Church. In fact, for Paul, the great mercy that God has shown him should be the source of hope to everyone. If God forgave Paul, then there is no one who should despair of God’s Mercy.
Friday, September 3, 2010
HOMILY FOR TWENTY-THIRD SUNDAY IN ORDINARY TIME, YEAR C
According to the Catechism of the Catholic Church: “Man participates in the wisdom and goodness of the creator who gives mastery over his acts and the ability to govern himself with the view to the true and the good….” This means that to be a true disciple of Jesus requires the discernment of God’s will possible only through the Spirit of God; the transformation of personal relations in Christ; and the renunciation of possessions as the prerequisite for true discipleship. All the above is made possible through the wisdom of God.
The first reading reminds us that Christian Discipleship is a wisdom that comes down from heaven. It is not a man created Philosophy or Theology, but it is the gift of God’s wisdom to us. To be a disciple is to be wise with the wisdom of God. It is said that true wisdom comes to us when we realize how little we know about ourselves, about others, about God and the world around us. Wisdom is what is what will save our waywardness, our gullibility as regards matters of faith. It is not sold on the market but it is given to those who ask of it in faith. Thus “If any of you lacks wisdom, let him ask God, who gives to all men generously and without reproach and it will be given him” (James 1:5).
In the second reading, we learn that we are all free before the Lord, no matter what the social conditions of our life are. For Paul, by virtue of the death of Christ, there is no one has the right to hold any body hostage. We are all free and no more slaves. However, Paul admonishes us when says “For we have been called to freedom brothers and sisters; only do not use your freedom as an opportunity for self-indulgence but through love serve one another (Galatians 5:13).” J.J. Rousseau, a French Philosopher says that “Man is born free but he is everywhere in chains…” We have become slaves to our evil desires. Like Paul entreating Philemon to take Onesimus back as a brother and no more a runaway slave. We need the wisdom of God to enjoy our freedom in Christ. . We are not our own person, but we belong entirely to him, and we exist to serve him.
The Gospel concerns the aspect of discipleship which we call renunciation. It is the cost of discipleship. Today, we are aware of how the cost of all things has gone up so much namely food, clothes, home furnishings and the like. But the cost of discipleship has remained the same. It never goes up. It always involves a complete giving of ourselves to Christ and his Word.
The words of today’s Gospel sound strong, perhaps too strong and very severe. They seem unrealistic and idealistic. They do not seem to be aimed at today’s world with its needs for compromise, adjustment, understanding, to mention but few especially in face of the New Global Ethic which is gradually relegating religion (Christianity) to the background making man the measure of all things. The words of the Gospel tell us that there is only one absolute in our lives: our relationship to Christ. Everything else is relative to this one absolute. Even the relationships which are dearest – our relationship to family and friends are subordinate to our relationship with Christ. For Pope John Paul II of Blessed Memory, “Christianity is not an opinion; it is not words but it is Christ.
We are told that for the sake of Christ, we are to hate everything else. This is a strong word. It shocks us. Some translations would like to tone it down to spare us the shock. It is not, of course, a command to hate- such command could not come from Christ who is himself the incarnate love of the father, and who warned us in the Sermon on the Mount that we would be liable to judgment even if we called one of our brothers a fool. But it is a command to put what is first, first and what is secondary, in a subordinate place. It is a command to love according to value, loving what is greatest with the greatest love and what is less with a lesser love.
Today’s Gospel also asks us to check up on ourselves to see how much our practice of Christianity costs us. We are not obviously thinking in financial terms. Rather we are asking to what extent the Gospel message shapes our lives. One critic of Christianity said: “the trouble of Christianity is that it has never been practiced.” Ghandi is also quoted as saying that l love Christ but l hate Christians. There are some truths in these sayings even though the statement as a whole is false. But we are asked if there is any real difference in our lives as Christians from what we find in the lives of those who are not professedly Christians. We have to confess in many cases that there is little difference. In fact, in many instances we find that non- Christians and non- Catholics are even kind, generous, self-sacrificing, than those who profess to live the Gospel of Christ. In the Gospel, the Christian is called to be light of the world, the leaven that makes the whole world rise. Often we find that he is darkness and death.
In sum, it is not easy to be completely Christian. To be a disciple is to be wise with the wisdom of God; discipleship is about renunciation; discipleship must cost us something precious. It means a total conversion- the type of conversion that takes place in the Eucharist when Bread is converted into the body of Christ and wine into his blood of Christ. Indeed, we must become what we celebrate. Let us begin this conversion by the practice of charity in our lives even when it costs.
REFERENCES
Storey G. Williams (Editor), Days of the Lord, Herder and Herder, New York, 1965, Pp.66-67.
Homiletic & Pastoral Review, July 1971, Pp. 43-45.
The first reading reminds us that Christian Discipleship is a wisdom that comes down from heaven. It is not a man created Philosophy or Theology, but it is the gift of God’s wisdom to us. To be a disciple is to be wise with the wisdom of God. It is said that true wisdom comes to us when we realize how little we know about ourselves, about others, about God and the world around us. Wisdom is what is what will save our waywardness, our gullibility as regards matters of faith. It is not sold on the market but it is given to those who ask of it in faith. Thus “If any of you lacks wisdom, let him ask God, who gives to all men generously and without reproach and it will be given him” (James 1:5).
In the second reading, we learn that we are all free before the Lord, no matter what the social conditions of our life are. For Paul, by virtue of the death of Christ, there is no one has the right to hold any body hostage. We are all free and no more slaves. However, Paul admonishes us when says “For we have been called to freedom brothers and sisters; only do not use your freedom as an opportunity for self-indulgence but through love serve one another (Galatians 5:13).” J.J. Rousseau, a French Philosopher says that “Man is born free but he is everywhere in chains…” We have become slaves to our evil desires. Like Paul entreating Philemon to take Onesimus back as a brother and no more a runaway slave. We need the wisdom of God to enjoy our freedom in Christ. . We are not our own person, but we belong entirely to him, and we exist to serve him.
The Gospel concerns the aspect of discipleship which we call renunciation. It is the cost of discipleship. Today, we are aware of how the cost of all things has gone up so much namely food, clothes, home furnishings and the like. But the cost of discipleship has remained the same. It never goes up. It always involves a complete giving of ourselves to Christ and his Word.
The words of today’s Gospel sound strong, perhaps too strong and very severe. They seem unrealistic and idealistic. They do not seem to be aimed at today’s world with its needs for compromise, adjustment, understanding, to mention but few especially in face of the New Global Ethic which is gradually relegating religion (Christianity) to the background making man the measure of all things. The words of the Gospel tell us that there is only one absolute in our lives: our relationship to Christ. Everything else is relative to this one absolute. Even the relationships which are dearest – our relationship to family and friends are subordinate to our relationship with Christ. For Pope John Paul II of Blessed Memory, “Christianity is not an opinion; it is not words but it is Christ.
We are told that for the sake of Christ, we are to hate everything else. This is a strong word. It shocks us. Some translations would like to tone it down to spare us the shock. It is not, of course, a command to hate- such command could not come from Christ who is himself the incarnate love of the father, and who warned us in the Sermon on the Mount that we would be liable to judgment even if we called one of our brothers a fool. But it is a command to put what is first, first and what is secondary, in a subordinate place. It is a command to love according to value, loving what is greatest with the greatest love and what is less with a lesser love.
Today’s Gospel also asks us to check up on ourselves to see how much our practice of Christianity costs us. We are not obviously thinking in financial terms. Rather we are asking to what extent the Gospel message shapes our lives. One critic of Christianity said: “the trouble of Christianity is that it has never been practiced.” Ghandi is also quoted as saying that l love Christ but l hate Christians. There are some truths in these sayings even though the statement as a whole is false. But we are asked if there is any real difference in our lives as Christians from what we find in the lives of those who are not professedly Christians. We have to confess in many cases that there is little difference. In fact, in many instances we find that non- Christians and non- Catholics are even kind, generous, self-sacrificing, than those who profess to live the Gospel of Christ. In the Gospel, the Christian is called to be light of the world, the leaven that makes the whole world rise. Often we find that he is darkness and death.
In sum, it is not easy to be completely Christian. To be a disciple is to be wise with the wisdom of God; discipleship is about renunciation; discipleship must cost us something precious. It means a total conversion- the type of conversion that takes place in the Eucharist when Bread is converted into the body of Christ and wine into his blood of Christ. Indeed, we must become what we celebrate. Let us begin this conversion by the practice of charity in our lives even when it costs.
REFERENCES
Storey G. Williams (Editor), Days of the Lord, Herder and Herder, New York, 1965, Pp.66-67.
Homiletic & Pastoral Review, July 1971, Pp. 43-45.
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. 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.
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.
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).
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