The Sound of Silence

UNDERSTANDING HUMAN COMMUNICATION

2012-01-26T13:31:00.001+01:00

The word “communication” is one of todays most widely used terms. We hear people talking about it in so many ways and even engage in it, yet, people invariably take communication for granted. Also, we are daily confronted with mass communication media as radio, television, newspaper, magazine, internet etc., but are only worried about the negative effects of the media especially on children/youth not thinking of how to channel it to be able to enhance human communication, growth and bring meaningful contribution to the society at large.

Communication is derived from the Latin verb “communico”, which means to share, to make common. The prefix “co” is a synonym for “with” while the morpheme “communi” is related to another Latin word “communis” meaning common. Communication can therefore be understood as the process of sharing information, ideas, attitudes or emotions from one person or group to another, primarily through symbols. It is a process whereby human beings collectively create social reality. When we communicate, we make things common and as such increase our shared knowledge. Communication helps human beings to understand themselves, to keep in touch with other people, to understand them and to predict their response to situation. Communication in and by the Church is essentially communication of the Good News of Jesus Christ.

Communication is basic to human beings. It is as necessary as the air we breathe in and our hearts beat. We are human when we are in touch with other people. It is our being in touch with others that make us human and open up the possibilities of developing our humanity. Human being is a social being who lives within a community, without communication no human can live and no human society can exist. Communication touches every sphere of human activities. It informs all of human’s actions because it is occasioned by his/her need to interact with his or her fellow-human beings. It is therefore a means of controlling one’s environment. People use communication strategically to manipulate situations and gain control for a variety of purposes. The question each of us must therefore answer is “what do I communicate?”

Sr. Eunice Olusola Ikufisile OSF

St Patrick's Catholic Church

Ojo-Alaba, Lagos, Nigeria.

THE URGENCY OF GOD’S CALL

2012-01-26T13:27:00.001+01:00

Third Sunday in Ordinary Year B

(Jon 3:1-5.10, 1 Cor 7:29-31, Mk 1:14-20)

1.0. Nineveh, the capital of Assyria, was a great city, so large that it would take 3 days to move from one end of the city to the other (Jon 3:3). Jonah made only a day’s journey and the whole city was converted. That means it was not by the power of the prophet, it was God who inspired the people to repentance through the proclamation of Jonah. So, when we hear the call to repentance, both the preacher and listener must not forget that it is God’s call.

What did the prophet say that inspired them to repentance: “Only 40 days more and Nineveh will be overthrown” (Jon 3:4). Out of fear for their lives, they repented and proclaimed a fast. Of course, God was pleased with their effort at repentance.

By saying, “only 40 days” Jonah was warning them that there is not time; they must repent now! The people of Nineveh accepted both the call to repentance and its urgency. Repentance must be now: the call to repentance and the urgency of the call always go together.

2.0. This urgency is further elaborated in the 2^nd reading. The Good News needs urgent expression in every minute of our lives. The time is limited. Therefore, we must detach ourselves from all forms of earthly attachment in order to create an inner space for the Gospel to take root, and thus, be expressed in every minute of our lives. The world as we know it is passing, even too quickly, but the word of God endures forever.

3.0. In the Gospel, Jesus began His ministry by announcing that “the time is fulfilled” and “the Kingdom of God is near”—hence, today is the day of salvation (2 Cor 6:2)—so “repent and believe in the Gospel”. This message carries both the call to repentance and the sense of urgency that Jonah proclaimed.

This urgency is once more exhibited in the call of the first apostles. Jesus saw the fishermen casting their nets, He called them and they followed Him at once. This immediate response comes at a great price: they left behind their business and their father...This price is greater than that which the people of Nineveh made in response to Jonah’s preaching. How possible is it that such quick response can be made to the call of Jesus and at such a great price? We find the answer in the nature of Jesus’ call.

4.0. Jesus calls with authority, almost as a command: “Come after me...” And all who hear Jesus’ call will always feel this impelling force pulling him/her from within, such that answering the call becomes, in a way, subjecting oneself to His authority. If one subjects him/herself to this authority, it becomes easy for him/her to make this immediate response, leaving behind any other attachments. The authority of Jesus’ call comes with a sense of urgency, and the response, which is a ‘bowing’ to that authority, must follow suit.

Repentance is always the first step. Jesus calls for repentance, but in the call of His apostles He calls for something more; He calls for discipleship—to communion with Him. Jonah called the people of Nineveh to abandon their evil ways. But the apostles were doing something good when Jesus called them—fishing! Still, the call to discipleship demands detachment from what in the eyes of the world is a necessary pre-occupation. Hence St Paul says “those who have spouses should live as though they have none...this world as we know it is passing away” (1 Cor 7:29). We see here that the demands of discipleship go deeper. It may be easier to “declare a fast” or “put on sackcloth” (Jon 3:5) than to leave one’s earthly “fishing nets” at once and follow Jesus (Mk 1:18).

Further, the people of Nineveh responded to the prophet’s call out of fear—fear of destruction. Now, the call to discipleship comes even within our rightful engagements. So, our response will no longer be out fear but out of love. It is only when we respond in love can it be possible to leave behind immediately our fishing nets, boats, parents, etc to follow Jesus. But this love-response is possible only because Jesus Himself calls out of love: “Come after me and I will make you into fishers of men” (Mk 1:17). The tone of the call underlies His love—His personal commitment, His self-outpouring to the one He calls. The love of Christ overwhelms us...(2 Cor 5:14). Therefore, the call to discipleship is embedded with Jesus quick, immediate and total love. This is where the urgency of the call takes its root. The one who answers this call “at once” becomes the one who has come in contact with such love. In other words, the authority with which Jesus calls becomes the authority of His love.

“...Something greater than Jonah is here” (Mt 12:41). The Kingdom of God has come close to us. “...the time has come...our salvation is nearer than when we first began to believe” (Rm 13:11). If we have heard the call to be part of God’s Kingdom, our response must be now!

Fr Jude Chinwenwa Nwachukwu, C.Ss.R

St Anthony Catholic Church, Jabi,

Abuja, Nigeria.

Sunday, 22 January, 2012.

FOUNDATION TO AUTHENTIC RESPONSE

2012-01-25T16:39:00.001+01:00

2^nd second Sunday in Ordinary Time Year B

(I Sam 3:3-10.19, I Cor 6:13-15.17-20, Jn 1:35-42)

1.0. The sanctuary is a special place where God manifests His presence in an extraordinary way. Being in the Sanctuary becomes a sign of being close of God. So we go to God’s temple like Hannah (I Sam 1:9-20) to receive God’s favours, and to hear what the Lord God has to say (cf. Ps 85:8), just as it happened to Samuel who was lying in sanctuary when God called him (1 Sam 3:3ff).

2.0. In the 2^nd reading we hear about a different notion of sanctuary. St Paul tells us that God had instituted us as a sanctuary where He comes to dwell. In the 1^st reading, the sanctuary was a building where Samuel went to encounter God, but now, we are God’s living temple where He Himself comes to dwell, encountering us from within. In other words, our body is God’s dwelling place; the Temple of the Holy Spirit (1 Cor 6:19). From within He impels us and, we thus “mediate” His presence to others. Therefore, the body must be kept pure since nothing impure dwells in God (cf. Rev 21:27).

Since we have been given the Spirit of adoption (cf. Rm 8:15), we no longer belong to ourselves but to God. So the body must not be subject to any form of sexual impurity. Such sins are highly destructive of the spiritual life because they attack us from within the place of encounter between us as human persons and the Holy Spirit (cf 1 Cor 6:18). And that is why they are the most difficult sins to handle since they try to quench the fire of the Holy Spirit impelling us to holiness and piety. The human body is now endowed with dignity because it belongs to God as His temple; “it is for the Lord, and the Lord is for the body” (1 Cor 6:14).

3.0. In Gospel, John the Baptist pointed Jesus to his disciples just as Eli directed Samuel to God.

Meeting Jesus, He entered into “dialogued” with them. Through the Incarnation, God has entered into “dialogue” with humanity. Jesus’ “dialogue” with those disciples is not one of mutual compromise, but one which leads them to a free, deeper and more personal response. At this point their response is no longer by the witness of John the Baptist but a response to the invitation by Jesus Himself: “Come and see” (Jn 1:39). In this way, their response becomes a ‘personal encounter’, which establishes an interpersonal relationship with Christ. The result of this encounter is this: “they stayed with Him” (Jn 1: 39). At this moment of staying with Him, the invitation and the personal encounter meet. This meeting point is where the interpersonal relationship is actually born.

4.0. At this point of staying with Him, one submits himself totally to this communion; offering his whole self, heart desires, brothers and sisters, friends, work—every part of the body (Rm 6:13) to Christ. This is where Andrew brought His brother Peter (Jn 1:40ff). Encountering Jesus through submitting to His call—the call He makes from within us—we become “other Christ”, inviting people to Christ through our words and actions. Hence we live but it is Christ dwelling in us as in a temple. The life we live, though subject to the temptations of human nature, we live in faith in Jesus, who loves us and gave Himself for us (Gal 2:20). Once we have responded to this initial call to submit ourselves—offering our bodies as God’s temple—then we are ready to render a spirit-filled service to the larger Body of Christ i.e. the Church.

Therefore, in other to give authentic response to God’s call, we must prepare our bodies as a living sanctuary for the Holy Spirit to dwell in. It is in purity of heart that we hear God calling and can give free and whole hearted personal response.

Fr Jude Chinwenwa Nwachukwu, C.Ss.R

St Anthony Parish, Jabi, Abuja. 15/01/12

ARISE AND PAY HOMAGE

2012-01-09T22:26:00.001+01:00

EPIPHANY OF THE LORD 2012

(Is 60:1-6, Eph 3:2-3.5-6, Mt 2:1-12)

1.0. The term Epiphany is derived from the Greek word, epiphania, meaning “manifestation”. Today, we celebrate the manifestation of the new born King, Jesus Christ, to the whole world. Through this celebration, we recall that the saving mysteries of Christ are made available to peoples of all nationalities, races and cultures. All are summoned to pay homage to the new born King.

2.0. The first reading from Isaiah was written after the exiles returned to Jerusalem and discovered the harsh realities on ground: everywhere was looking unkempt and unattractive (like the manger where Jesus was born). It was as if “...night still covers the earth and darkness the peoples” (Is 60:2). It was within this pitiable condition that the Prophet announces “Arise, shine out, for your light has come, and the glory of Yahweh has risen on you” (Is 60:1).

We recall that while foreigners took Jews to exile, they looted their treasures and took away their gold, silver, etc (cf Dan 5:2). But at this new dawn Isaiah announces, foreigners will come to Jerusalem, bringing gifts of Gold, frankincense, etc to worship God. Thus, people from every corner of the earth will experience this light as they come to worship God in Jerusalem (cf Is 60:3). Thus, the city would be a sort of point of contact for all peoples.

3.0. Unlike in Isaiah where the city of Jerusalem is the meeting point between pagans and Jews to receive the glory of God, St. Paul tells us that the Gospel is now the meeting point through which both Gentiles and Jews form one body and receive one inheritance (cf Eph 3:6). He says this mystery of the Gospel is entrusted to the apostles i.e. the Church (cf Eph 3:5).

The Church, in proclaiming the Gospel, manifests the new born King to the world. Since the life of the Church is formed by the Gospel, the Church becomes, as it were, that “New Jerusalem” to which people from every corner of the earth gather to pay homage to Jesus Christ. It is Jesus Himself working in and through the proclamation of the Church that draws people to Himself. Therefore, the Church, in announcing the Gospel, is like that shining star in the world that wise men follow to meet Jesus.

4.0. The wise men, we were told came from the “East” (How many were they? We were not told. But from the number of gifts we presume three). The “East” implies from the rising of the Sun, which represents the ends of the Earth. This points to how the proclamation of the Good News of Jesus Christ draws us from every corner of our being; from the depths of our heart, “so that the secret thoughts of many may be laid bare (Lk 2:35). It summons us to surrender totally to Jesus.

5.0. Hearing this proclamation, let us not be like Herod who was afraid of losing his authority. Of course, if we do not subject ourselves to the rule of the new born King, Jesus Christ, we will be living in fear. This fear led Herod to destroy many lives. And many today, living in this kind of fear, are destroying themselves and others.

6.0. The wise men followed two signs to reach Jesus:

a) A natural perceptible sign in the form of a star. Such perceptible signs are given to us today in the Sacraments of the Church. They are effective means through which Jesus Christ continues to manifest His saving mercy and love. In the sacraments we pay Him homage and acknowledge His sovereignty over us. There He shines His light on us—a light that dispels all darkness.

b) They followed the interpretation of the Scriptures given by the Chief priests and Scribes. Jesus reveals Himself through the Scriptures. The word of God is a light (cf Ps 119:105) that enlightens our lives and leads to Jesus. So we search the Scriptures, and meditate on them to discover Jesus.

Jesus Christ manifests Himself to us through the Sacraments and the proclamation of the Word. Let us be wise, arise, follow the signs and pay Him homage.

Fr. Jude Chinwenwa Nwachukwu, C.Ss.R

St. Fabian’s Cath Church, Mbora, Abuja

8/01/12

UPROOTING THE SEED OF SIN

2011-12-31T02:52:00.001+01:00

3^rd week in Ordinary time, Year II; Friday.

(I Sam 11L1-10.13-17; Mk 4:26-32)

They were warned in I Sam 8. But they insisted. They wanted a King who would rule them according to their own desires—one who would fight with them at battle and make them feel like other (pagan) nations. That was how it all began. Now, at a time when other Kings were leading their people at war, David, the great soldier, who as a little boy fought bears and lions, decided to stay home...This little idea would magnify into adultery, drunkenness, lies, murder; a woman would lose her husband, and an innocent baby would die: excitement turned into anxiety, pain and misery.

This is how sin grows. It may begin with a little idea, misjudgment, misplacement of priority, etc. Sin multiplies itself and spreads its tentacles, involving more and more people. Therefore, it must be nipped in the bud.

Brothers and sisters, the good news is that as sins grows from a little seed of an idea, so the Kingdom of God grows like a mustard seed. And that is what Jesus tells us today, that once the seed of the Kingdom of God is sown, it multiplies itself. And Gal 5:16—26 tells us that the seeds of the Kingdom of God are always in opposition to the seeds sin and death. And St. Paul says in Rom 5:20-21 “But where sin increased, grace increased all the more, so that, just as sin reigned in death, so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord.”

We are subjects of the Kingdom. The seeds of the Kingdom of God have been sown in us through our baptism: the seeds of forgiveness, self-control, patience, charity, prayerfulness, etc. These seeds can only germinate and grow in if we allow them to manifest in our daily lives. And we cannot comprehend the fullness and completeness of the harvest these will yield. Once we allow the seeds of the Kingdom of God to be alive in us, the seeds of sins and death cannot continue to multiply in us.

----our help is in the name of the Lord; who made Heaven and earth.

Chinwenwa J. N., C.Ss.R

Redeemer House, Ibadan.

29/01/2010

THE REASON TO FORGIVE

2011-09-18T22:20:00.000+01:00

24th Sunday in Ordinary Time Year A

(Sirach 27:30—28:7, Rm 14:7—9, Mt 18:21—35)

1. The readings of today urge us to forgive one another. We must remember that Jesus was inserting His teaching on forgiveness within a culture that believes in “eye for eye” (Ex 21:21, Lev 24:20, Dt 19:21). If we follow this law, all of us here would have been blind by now. Revenge or retaliation displaces God’s forgiveness in human relations, and makes it difficult for the merits of Christ’s death and resurrection to be made manifest in our interactions with one another. So Jesus condemns this law in Mt 5:38ff "You have heard that it was said, 'Eye for eye, and tooth for tooth.' But I tell you, Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also...”

2. Having listened to Jesus, Peter tried to upgrade this standard of an eye for an eye promoted by the Pharisees by asking, “How often must I forgive my brother if he wrongs me? As often as 7 times? Why did he choose 7? It was because the Jews understood seven as a number that represented completeness or perfection: God completed His creation and rested on the 7th day; Noah took the animals into the ark by sevens (Gen 7:2) and 7 days after Noah went into the ark, the flood came; the Israelites marched round the city of Jericho 7 times. On the 7th day, the completed their marching by going round the city 7 times; Elisha asked Naaman to bath 7 times at the river Jordan to complete his cure; Jesus spoke 7 words from the Cross; the apostles ordained 7 deacons, etc.

So Peter was speaking from his own cultural understanding since seven represented completeness in Jewish tradition. Since he was speaking from his cultural background, he was speaking from the depth of his humanness—from his situation as man who feels the pinch of forgiveness. Hence, Peter’s question is saying that there should be a time when forgiveness is enough—complete—when one can no longer bear it.

3. But Jesus has a different understanding of forgiveness; He offers a new standard. He said to Peter, “Not seven, but seventy-seven times.” In a sense he was saying to Peter, you don’t stop forgiving until you yourself have reached completeness or perfection. And our perfection is in Christ Jesus. So Christ becomes the measure and reason for forgiveness.

We see how this played out in that story. God the Father is that mighty King, whom we, his servants, are indebted to through our sins and, we have no means of paying back. What can we offer to the Lord to appease Him? Our sins condemn us; we deserve damnation (If you Oh Lord should mark our guilt, who would survive Ps 130:3). But God, in His mercy and compassion, declared us free by allowing Christ bear the burden of our sins on the Cross.

4. Having received such mercy from God, we are bound to show forgiveness to one another. We learn from the story that forgiveness is sacred because it comes from and made possible by God’s grace—it is what we learn from our interaction with God, by being His servants. It is not based on human life or culture or power; not even on the pain we felt when offended. The Cross is our reason to forgive (2Cor 5:18—20).

Therefore, forgiveness is a way of appreciating what we first received from God through Jesus Christ. This entails that we must first absorb within us, through prayer and meditation, the forgiveness we receive, the merits of Christ’s death and resurrection. Another way of appreciating it is by frequent reception of the Sacrament of Reconciliation and Holy Eucharist.

Then we will come to discover that to forgive is a vocation; a call to imitate the King and to spread the good news of what the King has done for us. It is a way of spreading the Good News of the Cross. It brings us peace and joy, and enables us to enjoy the freedom of the Children of God. Forgiveness makes our heart like the heart of Jesus. So when we forgive, we are not so much doing favour to the other person as much as accumulating and solidifying within us God’s mercy and love.

Jesus is our reason to forgive; it is His forgiveness that we dish out to others. By not forgiving, we are at once rejecting God’s forgiveness. May God give us the grace to receive His forgiveness with generosity of heart and show the same mercy and pardon to our brothers and sisters.

Fr. Jude Nwachukwu, C.Ss.R

St. Anthony’s Parish,

Jabi, Abuja,

Nigeria.

September 11, 2011.

REFLECTION FOR THE THIRD SUNDAY OF LENT

2011-03-26T23:56:00.000+01:00

“Give me something to Drink”

In today’s readings, the holy Church presents to us our Lord Jesus as the one who thirsts and hungers for our salvation. Christ is the Living Water who alone can quench our thirst. In the story of the Samaritan woman we see how much Christ thirsts that we should thirst for Him so that He can satisfy us (cf Mt 5:6). The process of embracing Christ’s thirst for us is the process of conversion.

Give me something to drink, Jesus said to the woman. Jesus demanded ordinary charity from her. But this demand immediately exposes the Samaritan woman’s level of living. Her life was guided by human reason and propelled by selfishness and pleasure. She refused to “offer up” her water, arguing it out and blaming others (the Jews) for her lack of compassion and love. But Jesus’ thirst is more than ordinary water; He was thirsting for her salvation.

Our readiness to perform charitable works, to offer up something for Christ always indicates how much the Gospel message has taken root in our hearts. Charity puts faith into action and keeps it alive. Unlike the woman who was stingy with her water, our Lord Jesus is always willing to “offer up” His Living Water and desires that we thirst for it: “If only you knew...you would have been the one to ask, and he would have given you living water.”

Yes! She did not know: her earthly way of life has blindfolded her. Interestingly, it is at this level of her earthly way of life—a life of sin and human rationality—that Jesus offers her the “Living Water”! This gift of salvation is offered to us even while we were still sinners (Rm 5:6). Christ speaks to us in our various ways of life, not to leave us as we are, but to move us a higher level.

This Samaritan woman began to be fascinated by the offer of living water. She started thirsting for the water that Christ offers. However, her thirst at this stage could not embrace Christ’s thirst for her. Just like the seed of the sower that fell into thorns, her thirst for the living water was choked by life of pleasure (cf. Lk 8:14). So she began to ask for the living water with an unrepentant heart, and thus for the wrong reason: “that I may never come here again to draw water”. You cannot serve two masters (Mt 6:24). God is spirit, and those who worship must worship in spirit and truth (Jn 4:24). Jesus took her through the process of admitting and confessing her sins, which is the process of purification of the heart—of conversion.

Now she has seen the Light (Jn 9:5). She can now give Christ something to drink: her heart and those of her neighbours! Since Christ thirsts for our salvation, the drink we offer to quench His thirst is a contrite and purified heart. Lenten observance helps us to discover the real hunger of our souls, and embrace Christ’s thirst for us. Jesus is saying to each and every one of us this season, “Give me something to drink.”

Jude Chinwenwa Nwachukwu, C.Ss.R

REFLECTION FOR 9TH SUNDAY IN ORDINARY TIME YEAR A

2011-03-26T23:43:00.000+01:00

The Moment of God's Will, the Moment of the Cross

1st Reading Deut 11:18.26-28.32 2nd Reading Rm 3.21-25.28 Gospel Mt 7:21-27

The first reading reminds us how much we should bear God’s law in mind and heart just as the people of Israel were instructed by Moses to fasten the Law in their hands and forehead. Obedience to the commandments brings blessings. All the law, not some of it, must be observed. The law is here given as a sign of union with God.

The second reading tells that God’s justice that was revealed through the law has now been made known through Jesus Christ. How? Jesus became the sacrifice offered for our sins—our transgressions of the law. So where we failed through observance of the law, Christ came to remedy; to absorb our blame, and restore us to the dignity of the Children of God. So Christ is our reconciliation with God: He is both the restoration of our union with God and fulfilment of the law. The law is fulfilled when its purpose is achieved. And this purpose is made manifest in Jesus Christ.

Therefore, in Christ the law is no longer mere ten tablets, but a living person! Hence, our justification is no longer in following the law but in believing in the person of Christ. Since our faith is not in written words or ideas, but in a living person, then our faith also becomes the place of encounter where our human person encounters the person of Christ.

This moment of encounter, where the human person, his will and desires encounter the will of God in Christ is always a moment of the Cross. It is a moment of the Cross because its possibility is first and foremost made possible by the Cross of Christ—a moment of grace, of being open to the blessings first promised through the law but this time through the merits of the death and resurrection of Christ. Secondly, this moment of encounter is a moment of the Cross because it always involves self-emptying, where we allow our will to be assumed and consumed by the Will of God. It is a moment of self-sacrifice just as Christ cried out to the Father, let your will be done, not mine (cf. Lk 22:42).

Therefore, the person who does the will of God in his life as Jesus commanded in the Gospel of today is the one who carries around in his heart the imprint of the Cross of Christ so that the life of Christ Jesus may also be revealed in him (cf. 2Cor 4:10) just as Moses instructed the Israelites to carry around their body a piece of the law.

If the believer in Jesus is not a man of sacrifice, carrying around his body the Cross of Christ, he will only be shouting “Lord, Lord”, but cannot put his faith into action. Such a one is building on the sand of his selfishness and earthly foundations that cannot last, not on Christ the Rock (cf. 1 Cor 10:4). We should build our lives, behaviour, aspirations, etc on Christ the Rock.

Equally and definitely, the one who builds on Christ the Rock—who allows God’s will to triumph in his life—is a man of the Eucharist. The sacrifice of Christ, in its redeeming power, is made present and offered to us in the Eucharist. In this Eucharistic celebration, we receive anew the pledge of immortality. Just as Moses told the Israelites who were gathered at the foot of the Mountain that God will bless them if they keep the law, we have gathered around this altar to receive, not just blessings, but the giver of the blessings! In the Eucharist, we encounter Jesus Christ anew, allowing Him to influence all that influence us; be our consolation and protection, and the guide of our every relationship, etc. In this way, every expression of God’s will in our lives becomes a refreshing moment—a moment of grace—a triumph of the Cross.

Our help is in the name of Lord: Who made Heaven and earth!

Homily by Nwachukwu Jude Chinwenwa, C.Ss.R

Redeemer House Chapel, Ibadan.

Sunday March 6th, 2011.

MY CULTURE, MY FAITH

2010-11-21T20:43:00.001+01:00

Jude Chinwenwa Nwachukwu, C.Ss.R

In our search for authenticity, it is pertinent to reflect how the Christian faith interacts with culture; bearing in mind that culture itself is a mark of identity and a means of expressing authenticity of life. Faith, though divine

in origin, must be practiced through and within a culture. This marriage between culture and faith finds its locus in the human person, called to communion with God and with one another through Jesus Christ, and under the guidance of the Holy Spirit.

My Culture, My Life

Social Sciences tell us that culture is the way of life of a people. It consists of acquired and transmitted patterns of self-expression characteristic of a society. These related patterns that make up culture include language, dressing, belief, morals, laws, custom, art, music, thought-system, etc. Obviously, culture is a mark of identity.

Culture originates from man’s rational and social nature. It flows from man’s efforts to subdue the earth by his knowledge and labour. These repeated efforts give rise to customs and institutions. Culture can be seen as a form of patterned adaptive behaviour of man to his environment. Therefore, such behaviours can be interpreted differently as environments and societies vary. This gives rise to plurality of cultures. Hence, culture as a way of life becomes a sort of patterned response to environmental and sociological demands. Because it is a response and at the service of life, culture is dynamic.

Life itself is at the centre; the human person is the subject of culture. In other words, life is prior to culture. There is no culture without the human person. Man is created in the image and likeness of God and is destined for eternal life through Jesus Christ. Therefore, human life is sacred and is endowed with dignity. Thus, life is objective from the perspective of its beginning and end. However, culture gives practical and specific expression to life. It adds glamour and beauty, wholeness and originality to human life. As a result, every aspect of culture must respect human dignity and be at the service of man’s eternal vocation. For instance, my dress pattern, thought-system, mode of language, etc must respect my dignity. Unfortunately, this is not always the case.

Wrong models of culture abound. Cultural relativism is the attempt to see each culture as absolute and to judge it based on its own standards. Relativism denies the intercommunicability of cultures. Cultural eclecticism sees cultures as substantially equivalent and interchangeable. This means one can culture can replace another. The fact that cultures intercommunicate and borrow from one another does not imply one culture should replace another. Cultural levelling neglects the profound uniqueness of varying cultures of different nations by which the individual defines himself in relation to life’s fundamental options. It indiscriminately accepts all sorts of conducts and life-styles. This is the problem of the New Age Culture in which “everything goes”, and the culture of death, which promotes abortion, euthanasia, sexual abuse, etc.

According to Pope Benedict XVI, these wrong notions separate culture from human nature. Thus, cultures can no longer define themselves within a nature that transcends them, and man ends up being reduced to a mere cultural statistic. This, in turn, exposes humanity to enslavement and manipulation (Caritas in Veritate No. 26). Cultures need one another, above all, they need Redemption.

My Culture, My Faith

What then is the nature of this marriage between culture and the Christian faith? Both culture and faith stand in relation to man, his dignity and his eternal vocation. However, faith transcends culture. Though it is expressed though cultural elements, faith cannot be reduced to a mere form of culture. It is more! Faith has its origin in God as its object, and is enshrined in the human person as its subject. Therefore, it is in the light of faith-values that all cultures must be certified. Since culture originates from man’s adaptive capacity, and is applied by man, who is weakened by original sin, culture can easily be misinterpreted and abused. Hence the need for faith to intervene. Faith comes in, not for people to despise their culture, but to align it to higher values—the Gospel values. It does this by introducing a divine character into culture. Thus, faith transforms culture into a means of salvation and leads it to an eternal end. For instance, cultural elements such as language, music, dress, artefact, etc can be employed by faith in divine worship.

The marriage between faith and culture is necessary for the Christian to make the Good News of Christ his own. Faith must be communicated in familiar concepts and imageries, rendered more intelligible and appear more relevant to one’s situation in life. Still, we must never forget that faith challenges and enhances cultural identity.

However, the holy Catholic Church is often accused of imposing foreign cultures, especially Jewish and Roman cultures, on others. Christianity is a historical religion. It demands that the Church and her members in every age and place be connected to Jesus in interpersonal relationship. The expounding and handing-on of the faith since apostolic times, in certain concepts and imageries, has developed into the patrimony of the Church. This patrimony has a “life” of its own over and above the cultures from which it developed. This living patrimony has become a necessary means of expounding and transmiting the faith. It has become a living and dynamic means of getting connected to Jesus and apostolic faith, thereby rooting the interpersonal relationship with Christ in a historic deposit of faith. The Christian faith cannot be isolated from the cultures in which it was first inserted because the Tradition contains certain irreducible elements conditioned by biblical and subsequent cultures. Instances of this living patrimony is found in the Church’s liturgy, organization, moral patterns, Sacraments, etc. However, the apostolic patrimony must dialogue with other cultures. The power of the Gospel everywhere transforms and regenerates. If the faith had to change as it enters a new culture would amount to “emptying the Cross of Christ of its power” (I cor 1:17). Just as the Word took flesh and came to dwell among us (Jn 1: 14), the Christian faith takes flesh in various cultures.

Christ my Life: A Realized Authenticity

“Life to me, of course, is Christ...” (Phil 1:22). These words of St. Paul sums up our reflection. By His incarnation, Christ assumed our human nature to Himself so that we can be one with Him. In Him all cultures hold together (cf. Eph 1: 10, Col 1:17). In Christ we realize the fullness of our lives (cf. Col 2: 10). Thus, it is only in Christ that our identity as Image of God shines out and we realize authentic living. Culture must be at the service of this realized authenticity. Christ is our life! Our life is now hidden with Christ in God (cf. Col 3: 3), who, through His Cross draws all peoples to Himself (Jn 12: 32). Life in Christ makes all cultures a new creation (2 Cor 5:17).

REFRENCES:

McBrien,Richard. Catholicism. London: Geoffrey Chapman, 1994.

Shorter, Aylward. Toward a Theology of Inculturation. New York: Orbis Books, 1988.

Otite Onigu & Ogionwo W. An Introduction to Sociological Studies. Ibadan: Heinemann Books, 1979.

Iheriohanma, E.B.J. Sociology: A Practical Understanding of Social Reality. Owerri: Tropical

Publications, 2002.

Second Vatican Council. Gaudium et Spes nos. 53—62.

Benedict XVI, Encyclical Letter “Caritas in Veritate” No. 26

JohnPaul II, Apostolic Exhortation “Catechesi Tradentae” No. 53.

The article was originally written for Plentiful Redemption Magazine (3rd Edition), Ibadan. 2010. It appeared on page 43.

ANGER AND FORGIVENESS

2010-03-30T22:39:00.001+01:00

."Don't let the sun go down with you still angry—get over it quickly"(Eph 4:26).

One of the biggest barriers to forgiving those who have hurt us is our unresolved hurt and anger. More often than not, where there is hurt, there is anger. Both need to be resolved.

Unresolved or buried anger is extremely destructive. This is why the Bible teaches us to resolve it as quickly as possible. Unless we do, it can turn into resentment, bitterness, hostility, and even rage if enough of it is bottled up for long enough. It is destructive to our physical, emotional and spiritual health. It is also very damaging to relationships and can lead to deep depression. Being angry is not sinful. It is how we handle it—or fail to handle it—that is either right or wrong, creative or destructive. No matter what the other person does to me, my anger is always my issue and my responsibility. Nobody makes me angry without my permission.

Anger needs to be directed to its source and felt and expressed (not just talked about) in creative ways. Wherever possible it pays to express these feelings to the one who hurt us remembering always to "speak the truth in love"(Eph 4:15). Where this isn't appropriate or possible, we can write out our feelings as David often did in the Psalms, read out loud what we have written, and then burn or throw away the copy. Or we can express these painful feelings to a trusted friend or counselor. Whatever we do we need to express them creatively and get them off our chest once and for all. This then clears the way for forgiveness; for as long as we nurse grudges and "sit" on our anger, we can never genuinely forgive anyone.

As Paul said, "Don't let the sun go down on your anger!" Don't sit on it. Don't deny it. Don't bury and don't repress it. Express it in healthy ways. And remember, what we fail to talk out creatively we will inevitably act out destructively in one way or another.

This is my prayer: Dear God, when I feel angry, please help me to express it creatively without blaming others for my reaction. And help me always to speak the truth in love. Thank you for hearing and answering my prayer.

From,

Opara Ethelbert O.

Ikeja, Lagos,

Nigeria.

WHY AM I AFRAID OF SILENCE?

2009-12-06T15:43:00.001+01:00

PART 1

Silence draws one into an encounter. In it we hear all the noises, especially the noise from within. We gradually began to hear the numerous voices speaking from within. Through these voices, we become conscious of our inner being. In silence, therefore, we encounter our inner self. This self-encounter can be confrontational. Could this be the reason why I am afraid of silence?

Whatever may be the answer, confrontation is not usually a pleasant experience. When confronted, we are challenged, exposed or made insecure. However, through it we learn to readjust, improve or fortify our defense. But if not properly handled it can be destructive. Who likes to be confronted? Such is the one who is not afraid of silence.

No one is completely good and none is totally bad. The struggle lies in weakening our weaknesses and growing in virtue. But do I really want to see myself as I am? There is a certain sensation we derive from momentary escape from this naked experience of self. This sensation carries the aroma of: I am a good guy and even better than this other guy, my weaknesses are mere mistakes, I’ll improve but there is no urgency for change, I understand myself and (most probably) God understands too, what do you know about me! So there is always the tendency to shut-up the real self—to attempt an escape. The escape may seem to be succeeding but it is momentary. Sooner or later life events (including supernatural events) will intervene to expose the hidden self, to confront us. At this time, the sensation turns sour.

In silence, this deceptive sensation is easily exposed. But I enjoy something of it and it is, at least at the moment, pleasant. Why should I allow silence to stir the still water? I am afraid not only because I might be confronted with the truth I already know, but because of the demands of such realization—demands which I’m not sure I am prepared to meet at the moment. So if I can dodge this confrontational silence, I may at least continue to swim in momentary peace and self-glorification. Is this why I am afraid of silence?

The weapons I need to shoot silence down are not far-fetched: phone, TV, computer, Newspapers, music player, radio, chartering, excessive and constant eating and drinking, procrastination and sloth, instinctive and addictive behavior, over reactive behavior, etc. Once silence encroaches with its confrontational attitude, only one of these weapons will suffice for me, but to ensure drastic result, at times a couple of these weapons might be employed. However, once silence is shot dead in my life, what is left within? The death of silence implies the birth of noise, which does not confront one from within but rather takes him away from himself. Therefore, a vacuum is created.

But what kind of silence am I afraid of?

My personal reflections

Redeemer House, Ibadan,

Started writing on 4th August, 2009

DO WHATEVER HE TELLS YOU

2009-09-06T20:22:00.002+01:00

PREFACE

They have no wine (Jn 2: 3), the gentle voice of our Mother Mary echoed into the ear of her son. Her voice carried an air of urgency and total reliance on Jesus for solution. Woman…my hour has not come yet (Jn 2:4), Jesus responded, almost to the disappointment of any onlooker. But Mary is not an onlooker! She is the mother. The rhythm of her heart resonates with that of her son. She had soaked herself into the mystery of Christ. Who else could at that time know what Jesus could do? Who could so daringly approach Him at the “not yet” hour? It is only the immaculate Mary so closely united with the Sacred Heart of Jesus. And so receiving such a response, Mary was not perturbed, not discouraged and she said to the servants, “do whatever He tells you” (Jn 2: 5).

MARY OUR MOTHER

How close is the union between a mother and her child! Their level of understanding is so deep that their communication goes deeper than words; deep calling unto deep! (Ps 42: 7). Mary the mother of Christ, the Theotokos, is equally our mother; the Mother of all believers. God has made us his adopted sons and daughters in Christ (cf. Eph 1: 4—5). And inasmuch as we do God’s will, we are brothers and sisters of the Lord (cf. Mk 3: 35). As adopted children, Christ handed Mary to us as Mother in the person of John (Jn 19: 27). See how much Jesus loves love: He emptied His whole self for us (Phil 2:7), giving us all that belongs to Him, including His mother! Thus, our interaction with the Blessed Virgin Mary must bear every characteristics of the relationship between mother and child.

The effectiveness of Mary’s motherhood to us flows directly from her union with Christ. “This union of mother with her Son in the work of salvation is made manifest from the time of Christ’s virginal conception up to his death; it is made manifest above all at the hour of His passion” (CCC 964). She submitted herself wholeheartedly to God’s will and to every prompting of the Holy Spirit. Mary cooperated by her obedience, faith, hope and burning charity to Christ’s work of redemption. She is the model of all believers; our mother in the order of grace. All generations that will proclaim God’s salvation will have Mary as their model and Mother, and call her blessed (cf. Lk 1: 48). Mary is our mother. She continues uninterruptedly to cover us under her mantle with her manifold intercessions (CCC 967—970). Her gentle motherly voice re-echoes once more in our day, almost from the depth of her silence: do whatever He tells you!

AT THE SCHOOL OF MARY

Therefore, we come to the school of Mary. As a member of the body of Christ who achieved the perfection we strive for, in Mary the Church is already all-holy (CCC 829). Full of grace (Lk 1:28), she is ever ready to train us to obtain and cooperate with God’s grace so that we too can achieve that same perfection and holiness in Christ. But do we realize how urgently we need this training?

In the feast of life, we easily run out of wine: the wine of moral courage, faith, hope and burning charity. Our relationships easily loose all their freshness and get sour. Sometimes the sweet wine of good health disappears. In some cases, the jar of the fresh wine of married life or religious commitment dries up, if not shattered! What is the result? Like the host of the wedding in Cana, we are confused, tensed and in search of hope with an eye of hopelessness. All we see at this time is emptiness and dryness. But Mary, the Mother of Perpetual Help is attending our feast! She is not a mere by-stander. She is mother wherever Christ is Savior (cf. CCC 973). So she trains us that our will may be strengthened, our faith enkindled, our hope enlivened, such that our charity becomes an oblation unto the Lord.

Hence, at the school of Mary, we are pre-disposed and guided for an overwhelming encounter with Christ. When Mary said to the servants, do whatever He tells you, she at once introduced her Son to them, calmed the heat of their hopelessness and directed their heart to the source of hope—Jesus Christ. Thus, the servants were prepared for that encounter, which would lead to the manifestation of the power of Christ and effective discipleship (cf. Jn 2: 11). What would have happened had it been the servants disregarded the Mother of Jesus? It is erroneous to claim Jesus as Savior while at the same time heaping all sorts of contempt and disrespect on His Mother. Again, we need a training at the school of the Blessed Virgin Mary at our moments of happiness and success, so that we would never get over excited and forget that it was the Almighty who has done these great things for us (cf. Lk 1: 49). Devotion to Mary in no way obscures or diminishes the unique mediation of Christ for us, but rather shows its power (cf. CCC 970).

DO WHATEVER HE TELLS YOU

The Virgin Mary’s voice re-echoes in our day. Her admonition reminds us that she keeps nothing to herself but as the humble handmaid of the Lord solely desires that the will of God may be done (cf. Lk 1: 38). More than ever, there is urgent need amongst us today to renew in hearts the biddings of Jesus: “Come to me” (Mt 11: 28, Jn 7: 37), “Follow me” (Lk 18: 22), “Love one another” (Jn 13: 34), “forgive those who offend you” (Mt 6: 14), etc. Authentic Christian living lies in doing the will of God as Mary did. Do whatever He tells you, Mary’s admonishes us. This implies first of all that we must listen to Him and then abandon ourselves to His influence. We must begin to dispose ourselves to the authority of the word of God, and allow it to subsume our own authority (cf. Gal 5: 16—17). Encounter with Christ does not automatically annihilate our human authority. But by continuous listening to Him and doing whatever He tells us to do, the authority of the Word refines and directs our natural inclinations.

Do whatever He tells you leads us to experience Christ even in concrete signs as in the water turned wine. Christ manifests Himself today in create signs in the Sacraments. I am the bread of life…for my flesh is real food and my blood real drink. Whoever eats my flesh and drinks my blood lives in me and I live in that person” (Jn 6: 35, 55—56). Christ has given us Himself in concrete forms in the sacraments, especially in the Holy Eucharist to aid us put his words in concrete actions—to do whatever He tells us. We need the sacraments to carry out this injunction, and in responding to Him accordingly, we become much more disposed to receive the sacraments.

Trained at the School of the Immaculate Mary, Our Mother of Perpetual Help, we are comforted, encourage and directed to encounter Our Lord Jesus, especially in the Breaking of Bread (Lk 24: 35). Deepened in the Sacraments, we become one heart and mind with Christ, such that what he says or commands or the authority of His word would no longer be an external force infringing us. Instead, it becomes a fire of love burning within us; impelling us from within (cf. Jer 20:9).

Written by

Jude Chinwenwa Nwachukwu, C.Ss.R

(This reflection was originally published in Plentiful Redemption, a magazine produced by Redemptorist Students, Ibadan, Nigeria. April, 2009).

MARY HAS AN ACTIVE VOICE

2009-07-02T18:32:00.001+01:00

A flashback at my attitude towards devotion to Mary over the years, right from when I was growing up in the village, attending Bloc Rosary with my brothers and Sacred Heart with my mother till now, reveals almost a disappointing attitude. The years have been characterized by inconsistency and disproportionate commitment to devotion to Mary. But there is something that has remained consistent over these years: the trust and love that propelled the devotion. On reflection, I’ve been able to categorize my attitude towards our Mother Mary into three, each overshadowing my devotion at a particular time. These three categories I’ m about to mention are strictly Marian in character, and should together form every devotion to Mary. But the fact that I related to our Mother Mary in three distinct categories shows, not necessary growth in understanding, but a ‘shift’ in understanding.

First I related to Mary almost solely as a messenger in time of need. Devotion at this stage is geared towards ‘manipulating’ our Mother into bringing the blessings we need. Of course, she is our intercessor but still more…

The second sees Mary as a model. In fact, an idealistic figure, well portrayed and acknowledged, and deserving of honor. Instead of allowing her high virtues of influence one’s life, this idealistic attitude tends to give her disinterested honor.

The third is when I allow the above two to influence me, allowing the mystery of the presence of the Blessed Virgin Mary and her role in salvation history to permeate my being. This is when I begin to realize that Mary has an active voice, an influential presence. She was the one who said to the Angel, “how can this come about?” (Lk 1:34). She raised her voice and proclaimed the greatness of the almighty (Lk 1:46—55). It was the Virgin Mary who directed the servants to Jesus with the sound instruction: “do whatever He tells you” (Jn 2: 5).

The experience of Mary’s active voice in our Christian journey became more compelling to me during my pastoral year. When we relate to Mary as a person—a Mother—and respond to her active voice, we begin to enter into the experiences of the servants at the wedding in Cana. Our heightened anxiety over having run out of wine—the wine of moral strength, fidelity to our commitment, empty jars of spirituality—would be calmed down. And we begin to encounter Jesus in a new way. All leads to Jesus! Jesus, our ultimate end, will refill us. And we begin too to relate to Him in a concrete way, as a person. Most of the time, the attitude we mete out to our Mother Mary is the same we transfer to Jesus.

Jude Nwachukwu, C.Ss.R

Mother of Perpetual Help Devotion

Redeemer House, Ibadan.

17/02/09

2009-06-22T21:36:00.002+01:00

Feast of Our Mother of Perpetual Help comes up on the 27th of June. Mary our Mother, help us love Jesus as you do...

SILENCE! Shih!

2009-06-18T18:27:00.001+01:00

JESUS, THE MODEL OF SELF-SACRIFICE AND BREAD OF ETERNAL LIFE

2009-05-06T22:44:00.001+01:00

“Subsisting for a long periods solely on the reception of the Eucharist, St. Catherine of Siena prayed incessantly and suffered especially for sinners who refused to pray for themselves.”

It was after a frightened and disheartened Friday, when all hope was gone, that two of Jesus’ disciples who were on their way to Emmaus discovered the risen lord at the breaking of bread. The bread that was life giving; the bread that energizes them to carry out the Easter kerygma: that is proclamations of Jesus’ dead, resurrection and of course his appearance.

It is this bread of life that we celebrate today in our liturgy. We bring in our celebrations natural thing like water, produce of the earth like bread and wine. But in their natural symbols they are being transformed and yet remain as important examples of the universe, now graced and redeemed in Christ (SC no 7).

Bread and wine are symbols of the sacrifice, and they represent our entire lives. They can represent our giftedness, fears, insecurities, woundedness, brokenness, sinfulness and humanness. As the bread and wine are transformed and made sacred, so are we transformed and made sacred, if we unite ourselves consciously and prayerfully with these symbols of sacrifice. But now we must ask what it means to sacrifice. When we sacrifice we are giving away something that belongs to us without expecting anything in return.

A sacrifice comes from a deeper love and commitment and it expresses the true intentions of the heart. The kind of sacrifice, the meaning the object of sacrifice has to do with the person giving it, and the abandon (or lack) with which it is giving all express and reveal the true nature of the person making the sacrifice. Total respect or love demanded a total sacrifice that is giving away the most precious possession one could have, a child for instance in the case of Abraham and Isaac; God and Jesus.

What is important to realize is that when we identify with an object and perceive it as ours, it begins to matter to us what happens to it, simply because it becomes attached to our egos. It has become, unconsciously, a symbol of ourselves and so we see it as a part of our personality.

Celebrating the Eucharist means becoming poor. It means giving our lives as a gift and not receiving any “thing” back but just a relationship. It means facing the poverty of our humanity. It means letting go of our cherished values.

The sacrament of the Lord’s Supper encourages us into this kind of spiritual poverty through continuous sacrifice of our selfishness. When we continue to sacrifice more and more of ourselves and our lives to God, we begin to hold back our desire for and need of things which fill our egos by adhering to them and making us self-centered people. Freeing our dependency on things makes us empty and it is only in our emptiness that we realize our hunger and thirst for God like the deer that yearns for running stream so will our souls yearn for God (psalm 42.1-2). It is only then that we can say, “oh God, you are my God for you I long, for you my soul is thirsting…”

Self sacrifice also demands from us the awareness of how deeply we are attached to the things in our lives. It challenges us to admit our dependency on things and let go of them. It challenges us to depend ultimately on God alone.

At each Eucharist, then, Jesus calls us to celebrate with him. He calls us to sacrifice ourselves with him, as he says to each of us “do this in memory of me.” Let go of your anger in memory of me; let go your aggressiveness in memory of me; let go of your competitive attitude in memory of me; let go of your attitude of character assassination in the name of reporting brothers in memory of me; He asks us to become conscious of various parts of ourselves we have not yet given to the father, and to sacrifice them to him. He asks us to become aware of how much we depend on things to make us feel good about ourselves and to give security and meaning to our lives. When we do this, then, he will offer us the true glory that the father offered him, for when we join in his sacrifice with a all that is in us, we open ourselves to the father’s ability to transform us.

Jesus was transformed, was raised from the dead, because of the perfect way he offered his life to the father. In every Eucharistic celebration, Jesus offers the same opportunity for transformation and renewal to us in every part of our lives that we choose to sacrifice with him to our father. Normally Jesus assumes our humanity at the transubstantiation, because it is only then, that he is incarnated. Thus, the Vatican II fathers were very quick to proclaim in Ad Gentes that what was not assumed by Christ was not healed. Therefore, during communion, we go to the altar expectantly to receive a new humanity: a humanity which was once brokenness and wounded but now renewed, revived, restored, refashioned, remolded; a humanity that was deformed but now reformed and transformed.

The transformation, wholeness, healing and renewal which we experience in the Eucharistic sacrifice do not happen because God is returning a gift to us in recognition of our gift to him. Rather, they are natural result of the dynamic of every self sacrifice. For sacrificing our egos creates an emptiness that needs to be filled; a motion toward the one to whom the sacrifice is made. As we are filled with God, we can be nothing but filled with new life.

When we open ourselves to God by empting ourselves of selfishness, we enter a state of union and communion, with Jesus, his father and the Holy Spirit. The union God achieves with us therefore, causes transformation in our lives, for God is now filling what has previously been filled with ourselves.

It was this eternal bread that transformed the hopelessness of the disciples and propelled them to sacrifice their lives in the midst of persecution. It was also this eternal bread that gave them courage to testify to the resurrection and appearance of the Risen lord. In the same way, St. Catherine of Siena was sustained for several days on the holy Eucharist. Through the Eucharist, she prayed for the sick and they were healed.

Donatus Abul, C.Ss.R

Redeemer House, Ibadan, Nigeria.

EASTER: AN EVENT REPLETE WITH HOPE

2009-04-10T19:58:00.005+01:00

The resurrection of Jesus Christ is an event beaming and anchored on hope. In fact, it is ad rem to affirm that the life of Jesus is a life anchored on hope. His was a life lived in a total abandonment in the hands of the Father. More than anything else, the cross is the icon per eccellenza of Jesus’ hope, and indeed from his cross we learn how and what it entails to hope.
As a matter of fact, we see the total self-emptying of Jesus and as such an entrance into Kenosi, to the extent that he was subjected to all sorts of evil. On the cross all sorts of evil befell on Jesus:

-PHYSICAL EVIL: The death on a cross is the highest form of physical suffering and corporal torturing.

-PSYCOLOGICAL EVIL: Jesus was abandoned by all, he was denied and betrayed. We cannot but remember the ingratitude of those who wanted Barabbas instead of Jesus. There was the wickedness of those who gave him vinegar while he was thirst.

-MORAL EVIL: The injustice of Pilate who suffocated and sacrificed the truth at the alter of unfounded consensus. The condemnation and death of an innocent.

-SPIRITUAL EVIL: Then here comes the pertinent question: where is God? Here we see the seemingly absence of God, and Jesus feels this abandonment: My God, My God why have you forsaken me?

How did Jesus die on the cross? He died in the profession of the great Hope: “Father, into your hands I commend my spirit”. Even in the midst of all these evils Jesus did his profession of hope. Little wonder, on Good Friday the Holy Mother Church proclaims the cross “sign of hope”. Here Jesus transformed the cross to an icon of love and hope.

Above all else however, the resurrection of Jesus is the response of the Father to the hope of Jesus. For St. Paul , Jesus does not only teach us hope, he is our hope(cfr. 1Tm1,1). On the other hand, the silence of the Father reveals that the paternity of God is not a paternalistic paternity. Little wonder, his absence during the crucifixion was apparent. Why was it unshakeable the hope of Jesus? Because it was founded on the communion with the Father. At the basis of the communion in question, there is the Holy spirit “Vinculum comunionis”. Jesus dies abandoning himself to the Father who brings the dead to life and calls into existence what does not yet exist (Rm.4,17).

Dear brethren in the resurrected Lord, even in the present economic, moral, political and religious crisis we may be experiencing, together with St. Paul it is my utmost desire to reawaken in you the knowledge of the nature of the hope founded on the God of hope(cfr.Rm.15,13). On discovering this, St. Paul averred: “Our hope will not disappoint us, because the love of God has been poured into our hearts by the Holy Spirit which has been given to us” (Rm.5,5).Therefore, “ we should always have our answers ready for those who ask us the reason for the hope that we have”(1Pt.3,15). Our Hope is Jesus and the resurrection is the reason for the hope. Yes, Christ among us, is our hope of glory (Col.1,27).
Wishing you a grace-filled Easter celebration.

Vitus M.C Unegbu S.C
Rome.

VERONICA WIPES THE FACE OF JESUS

2009-04-09T21:06:00.001+01:00

Fierce looking soldiers surrounded Jesus. They were determined to execute the order; nothing must stop them from ensuring that Jesus was crucified at Calvary. Who dare stop them! Their sight alone was a warning. So all who loved Jesus followed mournfully from a safe distance.

However, a woman in the weeping crowd matched her compassion for the bleeding Jesus with courage. She was so deeply touched that her attention faded from the fierce-looking soldiers and was singularly directed at the person of Jesus and His wounds and pains. This experience made her to begin to associate herself personally and totally with Jesus. Thus, it did not matter whether she was not the only one weeping or following Jesus; it did not matter what the blood-thirsty soldiers would do, neither did it matter what people would say! All that concerned her then was the good she could do for Jesus at that moment.

Therefore, she stepped out of her comfort zone to wipe the face of Jesus with her veil. It was as if she wanted to share her comfort with Jesus. Today we encounter the bleeding face of Jesus wherever there is hardship, tension, misunderstanding, unforgiveness, injustice, etc. Veronica has given us an example. Our compassion at such situations must not be mere self-pity. We must translate it into a living experience of encounter by backing it up with courage and action. Jesus says “In so far as you did this to the least of these brothers of mine, you did it to me” (Mt 25:40). Like Veronica, we must focus our attention on Jesus and recognize His face in our brothers and sisters. This will energize us to move out of our comfort zones to bring comfort to others.

Good Friday reflection
April 10, 2009

Summary of Pope's Message for Lent 2009

2009-02-27T21:17:00.003+01:00

If you ask Pope Benedict XVI ‘what should I do this Lenten season?’ he will respond: “Fast”. This is the main focus of his message for this year’s Lenten season. Drawing from the Scriptures and Church Fathers, he explained the meaning and importance of fasting in our life.

In fasting we deprive ourselves of something that in itself is good and useful for our bodily sustenance. Why? He says it’s a great help to avoid sin and all that leads to it. But true fasting, following the example of our Lord Jesus Christ (Mt 4:4; 6:18, Jn 4:34), does not culminate in mere avoidance of material comfort/food, rather it is directed towards doing the will of God.

“In our own day, fasting seems to have lost something of its spiritual meaning, and has taken on, in a culture characterized by the search for material well-being, a therapeutic value for the care of one’s body. Fasting certainly bring benefits to physical well-being, but for believers, it is, in the first place, a “therapy” to heal all that prevents them from conformity to the will of God,” says the Holy Father.

Fasting helps us to mortify our egoism and open our heart to love of God and neighbor. Quoting St. Augustine, the Pope explains that in the face of divergent and negative impulses, fasting confers unity to the whole person.
“At the same time, fasting is an aid to open our eyes to the situation in which so many of our brothers and sisters live. By freely embracing an act of self-denial for the sake of another, we make a statement that our brother or sister in need is not a stranger. It is precisely to keep alive this welcoming and attentive attitude towards our brothers and sisters that I encourage the parishes and every other community to intensify in Lent the custom of private and communal fasts, joined to the reading of the Word of God, prayer and almsgiving.”

He urges us to cast aside all that distract the spirit and grow in whatever nourishes the soul. He says, “I am thinking especially of a greater commitment to prayer, lectio divina, recourse to the Sacrament of Reconciliation and active participation in the Eucharist, especially the Holy Sunday Mass.

“With this interior disposition, let us enter the penitential spirit of Lent. May the Blessed Virgin Mary, Causa nostrae laetitiae, accompany and support us in the effort to free our heart from slavery to sin, making it evermore a “living tabernacle of God.” With these wishes, while assuring every believer and ecclesial community of my prayer for a fruitful Lenten journey, I cordially impart to all of you my Apostolic Blessing.”

WHERE DO WE LOOK FOR WHAT WE WANT????

2009-01-12T23:21:00.002+01:00

What do you really want in life? where are you searching for it? how will you know when you have found it? Often, we think we are aware of these questions, and we think we know the answers, but unfortunatly, what we think we want may not be what we really want. The classic story of Siddhartha is a vivid illustration of this human conundrum.

Siddhartha was a young man, born in a tradional Hindu family, his father was a priest in a local temple and by tradition Siddhartha to succeed him. One day, Siddhartha begins to experience restlessness within himself. So he leaves his home in search of happiness. While on his search, he encounters a group of ascetics who live an austere life in the forest. Siddhartha is drawn to them and thinks to himself: This is what I really want. This will make me happy. He joins them and lives an austere life. He feels happy.But after some months, the restlessness returns. Siddhartha decides to leave the ascetics and contiunes his search. soon after, he meets a group of monks and is drawn to their monastic lives. He says to himself: This will make me happy. He joins them and experiences happiness. But after some months the restlessness returns. He then decides to leave the monastery and continues his search. Along his journey, he falls in love with a beautiful woman. For the first time he experiences the thrill of sexual love and says to himself: This is what I really want. He decides to stay with her. But after some time, the restlessness returns. He leaves her, Next he comes in contact with rich businessmen and he soon becomes a rich businessman himself. He has money, power and influence. He feels he has achieved what he really wanted. But the restlessness returns.

Tired of searching, Siddhartha decides to return home. Years earlier, at the start of his search for happiness, he had to cross a river. Now, years later, he is on the banks of the same river, waiting for the boatman to ferry him across the very same river. When the boatman comes near, he recognizies Siddhartha. He askes him, "weren't you the same man who, some years ago, went across in search of happiness?" Siddhartha answers, "yes" And then Siddhartha asks the boatman,"have you gone across in search of happiness?" the boatman responds, "no. i am not ready yet. The river is my teacher. i am learning much from the river and i have still more to learn." Just then siddhartha looks at the river and experience enlightenment. He deciedes to be an assistant to the boatman, helping him ferry people across the river.

Let's examin the story of its essential lessons. siddhartha, who is in touch with his restlessness, tries to deal with it by searching for happiness in one way of life after another. After many false starts he finds an end to his restlessness right where he began his search. Unlike siiddhartha,however, many of us tend to get stuck.We often relentlessly pursue what we think will make us happy. We might chase money, power, fame, status or achievement. A businessman may say to himself,"If i make a million dollars, i'll be happy."He works hard and makes a million dollars. He feels happy. but after some time, the old restlessness returns. Then he may say to himself, "perhaps two million will make me happy" Once again, he works hard and achieves his goal. He feels happy but only for a while. The old restlessness returns. Again, he ups the ante, "perhaps four million will make me happy"The man, like many of us, is stuck. Instead of realizing that money fails to make him happy and that, like Siddhartha, he should search for something else, he pursues more of what does not really satisfy him. We witness the same phenomena in a person's struggle for power, influence or achievement.WHAT ABOUT YOU?????

Vitus Chigozie Unegbu, S.C.

Rome

LOVE MUST BE RENEWED

2008-09-03T18:43:00.002+01:00

Sometimes those close to us are the ones that appreciate us less. Persecution is most painful when it’s from the one who ought to embrace us. Because we are afraid that when people get to know more about us they may begin to less appreciate and love us, we are sometimes afraid of familiarity. That’s why they say familiarity breeds contempt. But we are not alone in this situation.

Our Lord Jesus experienced the same in Luke 4:16—30. His own people who ought to embrace him more than others tried to throw him off the cliff. They could not accept him because they thought they knew him very well. “This is Joseph’s son, surely.”

And we sometimes are like these people: we get familiar with Jesus and persecute him. We get used to Mass and the Eucharist; we cram the prayers; we know a lot about the scripture and doctrine; we get familiar with the priests and Religious, etc. We thus treat all these with mechanism and contempt. We scorn and laugh at anyone who tries to bring life out of them. Thus, we persecute the one we ought to love….

Should we then not get used to Christ and things that relate to him because we may treat them with contempt. No! Familiarity breeds contempt when there is no love! Love makes all things new. We must back our knowledge of Christ and his Church with love. And continue to renew this love. For love not renewed grows arid. And aridity can lead to scorn and persecution.

Therefore, our love for Jesus in the Eucharist must be constantly renewed, especially through confession. We must constantly ask ourselves why we do the things we do in the name of Christ so as to get rid of all selfishness that may creep in. If not, we may try to throw off from the cliff of our lives the one who loves us so dearly and offers himself for us. We persecute the one who has come to us with the message of life and abundance of blessings. Our love, both for God and each other, must undergo constant renewal.

Our help is in the name of the Lord—who made heaven and earth.

Jude Nwachukwu, C.Ss.R (01—09—08 Archangels’ Parish Satellite Town, Lagos)

REVEALED INCLINATIONS

2008-08-27T19:34:00.004+01:00

Today we hear the story of the rich young man who came to Jesus to ask what he must do to earn eternal life (Cf. Mt 19: 16—22). It is interesting to note that this man had been faithful to the commandments—a man who rejoices in keeping God’s law. Above all, he’s one who desires God’s kingdom, God’s righteousness—a man who wants to behold the face of God—who desires life in its fullness and wants that perfect peace that only God can grant.

But prior to this upward desire for God and his perfect peace, this man encountered within him a downward experience of emptiness, incompleteness, an unsatisfied hunger, which propelled him to seek direction from Jesus. Interestingly, he recognized Jesus as the one who has solution to his problem—the way, the truth and the life. He saw in Jesus the one through whom his heart desires can be satisfied. Jesus, the Good Master, is the one through whom the deep yearnings of his heart can be quenched.

If one misses his way and seeks direction, he rejoices when he finds it. If I have difficulty with a mathematical problem, I rejoice when I discover the solution. In the case of this young man, he was in search of the direction to heaven, but when Jesus pointed it out to him, instead of rejoicing at finding his way, he went away sad… Why?

While he was sincerely searching for the heavenly treasure, unknowingly to him, his heart was secretly attached to another treasure—the earthly wealth. Now, the inordinate desires of his heart has encountered the true longings of his life—the reason for his existence. This encounter compels him to a radical decision. The fact that he had to shed off all else in other to attain the true longings of his heart made him sad. And he preferred his earthly treasure to the heavenly peace. This decision removed him from the happiness he was searching for.

LESSON
Every now and then, we find ourselves at this place of radical encounter as we strive to satisfy our heart desires. It is a point when our inclination to earthly treasure encounters the deep seated longing for perfect peace. Prior to this encounter, our choice for heaven is covered under the shadow of self-righteousness. The inordinate inclinations of the heart remain hidden. And they sometimes manifest in a self-ordained piety. But when we approach Christ like the man in the gospel of today, His radiant light reveals how far away we are from perfect peace. We begin to see those secret attachments of our heart. At the same time, the way to true treasure—‘what I must do to attain Heaven’—is revealed to me.

This twofold manifestation of our desires, revealed by Christ the Light of the world, compels one to make a choice. However, while one is free to ‘walk away sad’ or ‘enter into peace’, this encounter with Christ immediately graces him to choose Heaven.

Jude C. Nwachukwu, C.Ss.R
(Reflection given on 18/8/08 at Archangels’ Parish, Satelite Towna, Lagos)

GOOD LUCK AND HARD WORK

2008-08-14T20:42:00.003+01:00

The successes we achieve in life, do they mostly come as a result of good luck or hard work? My Dad, Celestine Obichere Nwachukwu once said, “I believe in hard work not good luck; but if good luck comes I use it to boost my hard work.” The above statement distinguishes rather than separates the two. However, his claim implies that he had his focus on hard work, while not ruling out good luck. What should be our attitude to our successes with reference to these two orientations to reality?

A success accrues to hard work if its life wire is solely connected to a conscious and persistent working out. Here, the individual involved is the harbinger. But can we have a success that is directly proportional to the effort committed to it? As far as the answer is no, our attitude to our successes should not be solely accrued to the effort employed. There is always some sort of good luck!

Good luck, in itself, refers to something unmerited. However, it must have some bases. This cultivation ground for good luck is given by our efforts. Hard work opens up the parameter from which success emerges. Thus, hard work gives the bases upon which we embrace and appreciate good luck, which is mostly hidden under our successes. In other words, one should not fold his arms and wait for good luck to fall upon him. He must be active. However, he should never forget that there is more to his good fortunes or otherwise than his efforts. We face much anxiety when we overlook activity while focusing on its fruits.

From the foregoing, it is obvious that man is not defined by his activity or earnings. He is not a robot or beast of burden. That is why his efforts can never be proportional to the outcome. He has dignity not because he works or earns, but because he is! Therefore, his dignity can never be compared with his works. Any thought-system, attitude or action that equates a person or treats him as means to some success is an insult on human dignity. The same applies when an individual is treated as an object of pleasure. Work is meant for man not vice versa.

So, man must neither be workaholic nor lazy. He should execute his task, earn his wages and take his time-off. Success should never be targeted at the expense of a dignified life.

Yes! Man has dignity because he is. And “he is” because God is! Man is who God has made him to be. Thus, his very worth or dignity is given! In other words, we cannot divorce God from any discourse about man without arriving at a distorted view. Interestingly, “givenness”, which is rooted in God, becomes an intrinsic part of man’s existential experience. There is always something unmerited, something given or rather, good luck, which lubricates our daily quest for survival.

That is why it is commonly said that we should work as if everything depends on us, and pray as if everything depends on God. Good luck and hard work are the two sides of every success or failure we experience. A silent pause on this issue will reveal to us the inevitability of prayer in our life.

Chinwenwa J. N (My holiday reflections, July 2008)

The Lazy one

2007-11-22T22:36:00.000+01:00

When do you describe someone as lazy? Often times when one is slow in executing his duty we describe him as lazy. Thus, we mostly judge "laziness" on the seat judgement of "smartness." However, "smartness" in this way, may be nothing other than physical exuberance. O yes! The real smartness is in the mind. So, if we are to pass a valid judgement on laziness, with smartness as the judge, then real laziness is psychical...

Sometimes, undue hurry in executing ones responsibility may be an expression of lack of the necessary psychical disposition to devote adequate TIME on the task. In this way, QUICK ACTION becomes a new form of laziness!

A really lazy man has problem with time. He assumes more time than is available for him in executing his task. Thus, he goes about his work with a flowering distracting disposition.

Jude C. Nwachukwu
Redeemer House, Ibadan, Nigeria. 22/11/07

2007-10-20T11:57:00.000+01:00

Dreaming of another Nobel Prize for Africa

During this second week of October, the Royal Swedish Academy has begun announcing the would-be recipients of this year’s Nobel Prize. As this author writes, three potential recipients of the five original categories instituted by that Swedish entrepreneur Alfred Nobel have been named. The five categories are those of Physiology or Medicine, Physics, Chemistry, Literature and Peace. The Nobel for Economics we are made to understand is a latter day addition and a very noble one at that, thanks to the thoughtful generousity of the Sveriges Riksbank. However, the three recently announced Nobel Laureates to be are in Medicine, Physics and Chemistry and as one would expect, the Prizes have gone to Europe and America. This being the case, only three more categories are left to be announced and most probably the end of the week or early next week at most, will witness the publication of the complete list. A simple question has been turning in my mind ever since the first announcement of this year’s Nobel Prize winners was made which was that of Medicine awarded to the American trio of Mario R. Capecchi, Martin J. Evans and Oliver Smithies. I have not stopped asking myself when next an African would receive this arguably most respected, most prestigious and most coveted of all world’s prizes. When next and who is it going to be?

This writer is under no illusions to realize that Africa’s options with regards to the Nobel are severely limited. If memory serves, the Nobel Prize has so far been awarded to a handful of our own sons and daughters in the areas of Literature and Peace, with the former going to our own literary legend- Professor Wole Soyinka in 19986, the very first time for an African to be so honoured with the prize in that distinguished class. He was followed a few years later by the Egyptian Naguib Mahfouz who received his in the same category in 1988. The Nobel for Literature has since then been received by two other South Africans, Nadine Gordimer 1991 and John M. Coetzee 2003. A few other illustrious sons and daughters of Africa have also been honoured with the enviable prize but mostly if not all receiving the Nobel for Peace, an equally well respected and distinguished category on its own right. Nelson Mandela and Frederik Willem de Klerk were both honoured with the Nobel Peace Prize in 1993, Kofi Annan and the United Nations 2001, Wangari Muta Maathai 2004, Muhammad ElBaradei and the International Atomic Energy Agency (IAEA) in 2005.

Africa is yet to receive a Nobel for Medicine, Physics, Chemistry or even Economics. From the way things appear at the moment, it would require something of a miracle for an African living and working in Africa to win a Nobel in any of these core scientific areas. Not even Economics which is also a science though of a social nature. It is not going to happen any time soon if the truth is to be told. One only needs to visit our Universities, to pass through the corridors of our Medical departments and our Laboratories to agree with this writer. It is stating the obvious to say that our citadels of learning and ivory towers are mere walking shadows. The ghastly state of our Hospitals is a story for another day. All these taken into account, we would only be articulating what is common knowledge that we are most likely to still be light years behind the developed nations in their continued bid to accumulate Nobel Prizes.

We are well aware that the Nobel today has become another testimony to a country’s economic advancement, human development and technological superiority. It is considered to be something of a measure of the quality of physical, academic and intellectual life that a country affords. Little wonder then that almost all of the 2006 Nobel Prizes went to Americans who scooped all four of the six categories in which the prize is awarded, leaving only the prizes for Literature and Peace for the rest of the world to share. How considerate of them! In any case, who is not aware of America’s place and position in the world? Is it for nothing that they style themselves as the leader of the free world? Free world indeed! However, although the country remains one that some people love to hate and hate to love, it’s undeniable that the country is organized and well managed, much more than most. It has remained the envy of many and the object of people’s dreams. In a way, it is for most people the contemporary example of the biblical land flowing with milk and honey.

Be that as it may, the view has continued to gain currency among many young African intellectuals that a Nobel Prize in Medicine, Chemistry, Physics and Economics remains a pipe dream for any African who is born in Africa, studies entirely and works in Africa. Perhaps this could somehow explain what lies at the root of the continued quest by our young people for greener pastures abroad and the much talked about phenomenon of brain drain. The infrastructure for modern academic research and development is yet lacking in our institutions of learning hence our best and brightest minds have continued to leave in droves. Sadly, it doesn’t yet seem that the tide is about to change.

Some would definitely disagree with this view especially those who accuse the Swedish of continued Racism in deciding who gets awarded the Prize -an accusation that perhaps may have some substance to it- and those who claim that the Nobel is essentially a European Prize, given once in any rare while to a ‘worthy’ African, which may well be the case, but what can we do about that? Unfortunately, the west still calls the shots in many things and there’s nothing much anyone can do about that. Acquiring one’s educational qualifications and carrying out all of one’s academic researches in Africa which supposedly lacks the required facilities for 21^st century teaching and learning is evidently a baggage. Hence we have to make do with whatever we are given from our ‘limited options’ and whenever we are considered worthy to receive one. After all, each of the prizes is equal to the other in value, prestige and worth. Or isn’t it? Yet how I wish we had more slots.

Many have wondered why Chinua Achebe has not yet been awarded a Nobel Prize for Literature. Some including the writer for instance, have argued that Achebe has a wider global appeal and has accumulated far greater literary clout than the little known Turkish writer Orhan Pamuk that was the 2006 Nobel Laureate for Literature. Here is a man whose works have not only sold millions of copies but have also been translated into scores of languages. A man of such literary sagacity and one who has been acclaimed world wide surely deserves the Nobel. Turn it the other way round, the Nobel Laureates Commission deserves the added honour of counting such a man among their rank and file. Or is it somehow against the rule to have two Nobel Laureates in the same subject from the same country? It doesn’t seem like it. After all has South Africa not had two Nobel Laureates in Literature already? Would we all suffer from some ‘literary intellectual constipation’ should this dream of receiving yet another Nobel Prize in Nigeria become a reality? That doesn’t seem likely either. In any case, it is becoming increasingly difficult especially these days to resist the temptation of comparing ourselves with South Africa, and every time this comparism is made, it sounds appallingly naive to believe that we are still the ‘giant of Africa’. If we ever were, are we still?

Alvan Amadi – United Kingdom 11 October, 2007.

POPE BENEDICT XVI: Happy Birthday Your Holiness!

2007-05-29T08:09:00.000+01:00

Catholic Pontiffs no doubt have a special place in history and while history has dealt reverently with most, it has on the other hand ridiculed and scorned the memory of some others. We have in mind here more especially, the Popes of the renaissance best remembered for their remarkably mundane tastes, unbridled luxury and glaringly scandalous lives of debauchery. However, this does not detract from the fact that the Papacy has always fascinated humanity down the ages. As this was true then, so it remains the case even in our own times marked as it is by this aggressively secular mind-set and the undisguised desire to relegate all things religious to the private domain. A clear evidence of this still enduring interest in this Catholic Institution was undeniably manifested in the events leading up to the death and burial of John Paul II and the election of Benedict XVI all in April 2005 during which time the spotlights of the global media were literally and unblinkingly focused on the windows of the Apostolic Palace in the Vatican. The papacy has never ceased to amaze and to command world -wide respect and attention.

It goes without saying however that some people at some time have tried to wish away this sacred institution and all that it stands for. These people have postulated the notion of a world where there is no formidable moral authourity personified in a single institution and embodied in a single person as does the papacy such that when such a person or institution speaks, the world listens. In any case, a fact that can not be wished away remains that, the Papacy as the famous British religious sceptic Lord Melbourne noted; “is a great historic institution and must be respected for all it represents”. Many will certainly agree with the former proposition but less so with the later, since it does seem to have become increasingly fashionable and indeed a mark of scholarship in some circles to mud-sling the Pope and the Catholic Church for every conceivable failing, real or imaginary. We do not intend to suggest or even to argue that the institution of the Papacy and the Pope is impeccable, nor that the Pope is in some way gifted with omniscience, since even the dogma of Papal infallibility does not say as much, as some anti-catholic and Pope-bashing ideologues may want us to believe. Papal Infallibility if we are to remind ourselves is restricted to the sphere of faith or morals where the Pope teaches ‘ex cathedra’ as the teacher and leader of the universal Church, guided by the Holy Spirit. Hence the Pope does not and cannot pretend to be an economic historian, a molecular Biologist, a nuclear Physicist or even a biotechnologist and proceed to make ‘infallible’ pronouncements in these departments.

However, the concern of this piece is rather with the charming and eminently interesting personality of Benedict XVI, the German Professor Pope who currently occupies the chair of St Peter and who just turned 80 this April. Here is a Pope who have held the world enchanted, spell-bound, and attentive during these two years he has stepped into the shoes of the Fisherman, as the leader of the over 1 billion strong Roman Catholic Church. Some watched with bated breath to see how this somewhat timid and reclusive academic –as some western journalists have tagged him- will fit into the gigantic shoes of John Paul II, the globe-trotting media superstar Pope who traversed the length and breath of the planet to bring the gospel of peace and reconciliation to the ends of the earth and in whom we were blessed with an extra-ordinarily charismatic leader, one that stirred the ship of the Church for 26 fruitful and eventful years.

Now after the initial hush and eerie apprehension that is many quarters greeted the election of the Former Prefect of the Congregation for the Doctrine of the Faith(CDF), to the chair of St. Peter, his former critiques have not ceased to be confounded and to be surprised beyond their widest imaginations. Indeed, it’s only those who never bought the cartoon Ratzinger that have not been left hopelessly stunned by the disparity between the real Ratzinger and the media make-up of him. The so-called arch-conservative chief Vatican doctrinal enforcer has scarcely lived up to his stereotype of a combative and fire-breathing German Rottweiler, swiftly going after all those who have deviated from the orthodox way to bring them forcibly back to the mainstream of the faith.

Perhaps some expected that a grave silence would have descended on the entire catholic world the very next day after Benedict XVI’s election, marking the beginning of another inquisition, and a ruthless clamping down on all liberal thinkers, extreme progressives and dissident ecclesiastics. He has instead captivated the world and indeed all peoples from different religious and ideological leanings with his grace and personal charm, springing infinite surprises at both supporters and critics. At the end of the first nine months of his Pontificate, he published his first encyclical entitled “Deus caritas est” (God is Love) which articulated with great clarity the Christian understanding of love, when perhaps some expected him to write a more political encyclical tackling head-on some of the burning issues on the global political scene. Drawing from the writings of the Church fathers, theologians, philosophers and poets, he was able to make his point strikingly that the love of God drives us on to love of our fellow human beings and that this expresses itself in various works of charity which the Church carries on as part of its nature.

Even some of his staunchest admirers have at times found it a bit too difficult to understand the personality of this Bavarian professor and theologian -Joseph Ratzinger who is now Benedict XVI. He further surprised many when he received in audience the radical Swiss liberal theologian, Hans Kung barely months into his Pontificate. It does seem that some expected him to be swifter in closing in on some of the western liberal thinkers renowned for their a la carte disposition towards the doctrines of the church, in terms of picking and choosing what to take seriously and what to ignore. They expected him to go after these people with the fiery zeal and the fanatic fervour of an Old Testament prophet. He did not allow himself to be that predictable.

On the other hand, he has continued to work with the certainty and self-assured pace of one that knows where he’s going. He does not appear to be unduly in a haste to make changes nor does he allow himself to be stampeded by public opinion to introduce radical reforms within the curia, which according to some so-called Vatican watchers, is long overdue. The man Joseph Ratzinger undoubtedly knows how to surprise. It has by now become abundantly clear to everyone both admirers and critics that if anything, this pope is one that can neither be predicted nor be taken for granted. Moreover, he has consistently raised his voice in condemnation of the European attempt at denial of its Christian roots and identity, in addition to criticizing the barely concealed attempt to abolish religion from the European public square.
It can not in any case be contested that the man is in his element, armed with a brain power of surpassing acuity, a fact to which any reader of his addresses and speeches, not to talk of his numerous publications, can readily agree to. The Holy Father’s polished use of words and language is to say the least, remarkable, impressive and elegant. I am personally most enchanted by it. Little wonder a commentator observed that while the crowd came to see John Paul II the Pilgrim Pope, they are coming to hear Benedict XVI the Professor Pope. In any case, does one expect anything less from a university academic, author and one of the foremost catholic theologians of our time?

One other thing that is by now evident is that this is a Pope that is not lacking in courage to say exactly what he thinks, if anything, that 12 September 2006 Regensburg speech says this most eloquently. Yes, that speech entitled “Faith, Reason and the University- Memories and Reflections” that was somewhat a lightning-rod that sparked-off visceral debates and fierce criticisms in some quarters. In Benedict XVI we have a Pope that desires to make his voice heard clearly and unambiguously in condemning all religious motivations for violence. Was that just a mere diplomatic gaffe, a slip of the tongue, perhaps of the pen by a Pope saying something that he shouldn’t have said, something nobody least expected or even something that nobody was bold enough to say, at least not as he said it? Many of us would beg to differ, since the Pope as we know him means exactly what he says.

In the beautiful words of Anna Arco “He has shaken us out of our complacency by saying things that we do not necessarily want to hear, but he does so in a rational way that makes it difficult not to listen”. Surely the Holy Father understands first hand that in as much as issues of inter-religious dialogues have to be handled cautiously with a considerable modicum of diplomacy, he equally understands that diplomatic niceties if not properly handled can often stifle the spirit of authentic dialogue, making it a boring exercise in empty rhetorics. There is therefore need for ‘straight talks’ and frank communication of views all in the spirit of ‘open exchanges’. Any dialogue that does not afford itself the wiliness to sincerely confront inconvenient truths is but a sheer waste of time. The Pope certainly knows that better than any one else.

In the wake of the furore generated by that Regensburg speech, some 38 Moslem scholars from across the globe -representing according to George Wiegel the A-list of international authourities in Islam- jointly responded with a letter which was sent to the Pope in the Vatican and which has also been responded to. This in itself is a feat, in every way unprecedented which boldly indicates that the Pontiff has set in motion the pendulum of open and sincere dialogue guided by reason. The Pontiff’s speech in a certain sense therefore, has already accomplished much and would certainly still bear more fruit in the future. That speech may go down in history as the greatest of this Pontificate. In addition his symbolic visit to Moslem Turkey and more especially his symbolic entry into and prayerful pause in the famous Blue Mosque at Instanbul, whereby he became the 2nd Pope to have entered a Mosque after John Paul II, is another unforgettable milestone in this path to authentic dialogue between Christianity -more precisely Catholicism- and Islam. History will surely be gracious and kind to him.

Written by
Amadi Alvan – 15 April, 2007.
United Kingdom

BENEDICT XVI DECRIES "LOST YOUTH"

2007-05-25T07:34:00.000+01:00

In his address to my fellow youth in Pacaembu, Brazil, the holy Father, Pope Benedict XVI, decries what he called “lost youth,” which results from the many physical and moral violence youths face today, not only in Brazil but all over the world.

But the holy Father is optimistic and has lots of encouraging messages for us all. He drew his inspiring message from the Gospel story of the rich young man who came to ask Jesus what he must do to possess eternal life. According to Pope Benedict XVI, the question of this young man represents a quest for authenticity of life; “the issue of life’s meaning” or the secret of good living. When we reflect on this, we discover that “life” transcends the confines of space and time—it is eternal and “we must apply ourselves to reach it.” How can this be done?

The Pope responds, “Jesus alone can give us the answer, because he alone can guarantee us eternal life. He alone, therefore can show us the meaning of this present life and give it fullness.” So, we must realize that Jesus is a good teacher—the truth, the way and the life—He has answers on the secret of a happy life. When we recognize deeply that Jesus is good, we love Him. “And whoever loves…knows God…To be open to goodness means to receive God.”

However, the Pope says, “To understand what is good, we need help.” Here lies one of the importances of the Commandments. The Commandments lead to life, which means they guarantee our authenticity.” We must hear witness to them by our way of life. They are basic principles of authentic living. Therefore, “the Commandments are not imposed upon us from without, they do not diminish our freedom…They are strong incentives leading us to act in a certain way.”

They holy Father wants us to have experience of goodness, and therefore, of God by keeping the commandments. In this way, we will be free and responsible. This may require making new decisions. We must be promoters of life in all its stages, protect the elderly, work diligently, and avoid excessive ambition for wealth and power. Above all, we must decide to have great respect for the boundaries of marriage. Prophetically, the Pope says, “God calls you to respect one another when you fall in love and become engaged, since conjugal life, reserved by divine ordinance to married couples, will bring happiness and peace only to the extent that you are able to build your future hopes upon chastity, both within and outside marriage.” In the midst of growing affluence, the Pontiff prays that young people, guided by the Holy Spirit, may decide to choose priestly and vocations.

According to the Pope, when we reject the invitation to participate in the saving mission of Christ, the invitation to leave off our treasure and pleasure to follow Christ intimately, the invitation to experience goodness, we cannot but be saddened like the rich young man in the Gospel. Further, when we go to the good Teacher to overcome “lost youth,” to receive authentic life, we must be courageous at the moment of the “the great decision” when we must wedge everything on Christ.

We cannot experience happiness or authentic living if our decisions waver and become cowardly and self-seeking or if we lack generosity. Therefore, the Pope appeals: “Do not waste your youth. Do not seek to escape from it. Live it intensely. Consecrate it to the high ideals of faith and human solidarity.”

Jude Chinwenwa Nwachukwu, C.Ss.R
21/05/07 (This is a summary of the address Benedict XVI gave on 10/05/07 in Brazil)

Pa Celestine

2007-04-13T18:37:00.000+01:00

Two years ago, just like two days ago, Pa Celestine Obichere Nwachukwu entered into the silence of death. Last Good Friday, 6th April, 2007 marked this unforgettable day in my life. As I reflected on the passion of Christ that day, I couldn't but recalled this day two years ago.

As Christ hung on the cross, his silence cried for 3 hrs. He accepted death. Our Lord Jesus entered into the silence of death. But the tomb could not hold him. Three days later he rose from the dead. Oh! Death, the greatest enemy of man, the one who snatched my beloved Dad away from me, has been defeated. All those who henceforth cling to Christ in faith shall equally triumph over death.

Once my Dad told me that one of his greatest happiness is that he had never put his trust in any other god or sought their help or protection--that his faith had always been rooted in Christ. It is worth emulating that despite trials and all sorts of hardships, Pa Celestine remained firm in Christ. So, I'm rest assured that he will share in the glory of Christ's resurrection since he clung to him in faith.

Christ's sound of silence on the Cross has shattered the scaring silence of the grave! Death where is your sting?

We must never forget that the virtues we accumulate today live after us...

The Cry of Silence

2007-04-10T18:27:00.000+01:00

One of the most interesting scenes in Jesus passion is His trial before Pilate. Initially the Jews were struggling to get false accusations against Him, for they thought He would do all things possible to elude them as He did to them in the past. Pilate, on his part, must be used to the accused vehemently defending himself. But Jesus' case was different. Here the accused was reluctant to defend Himself against the obvious false charges. Like a lamb before its shearers, Jesus was silent! He put up no resistance; no violence. What kind of accused is this? Pilate found himself on trial before Jesus. Oh! The power of silence! The more Jesus' silence cried, the more Pilate was thrown into confusion--his competence as a judge was at stake. The 'sound' of Jesus' silence shook him.

Silence is not only interwined with 'mystery', it is equally powerful. Have you discovered the power of silence in your life?

SILENT GAZE

2007-03-28T07:41:00.000+01:00

What is my brother Dibia doing in the picture above? He is gazing at the cross inside St. Patrick's Alaba. Yes! Lent is a favourable time to pause and reflect on the mystery of the Crucified. This is the message Pope Benedict XVI passed across in his Lenten address. “They shall look on Him whom they have pierced (Jn 19:37). This is the biblical theme that this year guides our Lenten reflection. Lent is a favourable time to learn to stay with Mary and John, the beloved disciple, close to Him who on the Cross, consummated for all mankind the sacrifice of His life (cf. Jn 19:25). With a more fervent participation let us direct our gaze, therefore, in this time of penance and prayer, at Christ crucified who, dying on Calvary, revealed fully for us the love of God"

It is rewarding to maintain a silent gaze at the Crucified. This will dispose us to internalize this mystery. The possibility of encounter with the Divine, which silence brings, in turn gives silence its great relevance--its elusiveness, its mystery!

SILENCE!

2007-03-24T12:28:00.000+01:00

Your God is listening as His faithful friends adore; tread softly in His presence and gently close the door! A noise may change the current of another's train of thought and steal from God the glory deep thinking would have brought. At Holy Mass you're standing on Calvary's lonely hill; a God is dying for your sins. For His sweet sake, keep still.

----From Joseph Odiah, OCD.

Silence...with "Attention"

2007-02-18T09:01:00.001+01:00

For sure, silence intrinsically involves quietness. The two are not separable, but are distinguishable. Personally I see silence as a deeper level of being quiet. To be quiet implies to be externally without noise--to be calm. Isn't this the same as being silent? It seems any distinction here is merely psychological.Nevertheless, Ashamu introduced the concept of "attention." The silent person is equally attentive. In silence, we gather up the heart, we recollect the principles of action in us. Thus, the silent person is in touch with his inner being. First and foremost, he is attentive to himself. But such self-conscious attentiveness is not blunt. The silent person is aware of the other. In fact, he enters into the mystery of the 'other.' This enwrapping sentivity to the 'other' is not arbitrary. It is consciously oriented and sustained as such. Interestingly, the other could be God...

"The divine word reveals its depths to those who, through silence
andmortification, are attentive to the Spirit's mysterious action. While
therequirement of regular silence establishes times when human words must
bestilled, it points to a style marked by great moderation in
verbalcommunication."----Pope John Paul II

SILENCE AND LISTENING

2007-01-23T18:01:00.000+01:00

On our way back from school yesterday, I was telling my brother an experience I had the previous day. Just before getting to what I thought was the peak of the gist, he exclaimed, "Ah!" I thought he was reacting to my story. To my amazement he added: "I like the design of that car that just passed." It then dawned on me that he was not listening. Without further "warning" I abruptly ended the story, and shyly joined in the rather new but odd discussion.

Some thoughts then flashed into my head. It seems there is a connection between silence and listening. Of course, we can only listen when we are silent. But to be quiet is not the same as to be silent. My brother was quiet while I was telling the story, but he was grossly distracted internally; he was not silent. Hence, he was not listening. What do you think? Which do we need in meditative prayer, silence or quietness?

After Silence

2007-01-03T20:13:00.000+01:00

...And God broke his "silence"! He spoke and things came to be...It was as if the universe evolved out of silence. Waoh! Silence must be very important to us, is it? But how much silence do we know today? The world is full of noise. I have come to accept my immediate environs as naturally noisy. But is it? Oh! The thought of this disturbs me...Come to think of it, silence and noise which precedes the other? What do we have after we have done away with silence?