THE INESTIMABLE VALUE OF COMPANIONSHIP

(Reflection on 27th Sunday Yr B. Gn 2:18-24, Heb 2:9-11, Mk 10:2-16)

When I first came across the readings of today, my mind centred on marriage. It was a good topic, rich and easy to get by. However, I wasn't too excited talking all about marriage to a congregation of married and singles, who were not seated for a wedding. While battling with this dilemma, two questions from the first reading obstructed my flow of thought: 1) Why was it that Adam himself never complained of being alone, but it was God who identified Adam's loneliness and solved the problem for him? (cf Gen 2:18). 2) How can God declare Adam alone in the midst of all the beauty, resources, animals, trees, etc of the Garden of Eden?

Reflectively, God as Trinity of Persons is the source of communal living. The implication of God identifying man’s loneliness is that human togetherness, the family, my neighbour—comes from God as a gift. This gift forms part of God’s plan for man’s completeness and happiness. On the other hand, it is obvious that God created man with a latent inclination to companionship. This inclination appears open ended. Then comes my neighbour, ‘‘flesh of my flesh’’ (Gen 2:23). With this, the question of man’s inclination for companionship finds its immediate answer. This answer finds its most concrete expression in the human family (cf. Gen 2:24). Immediately we observe that the moment the human person begins to turn away from his family, ‘my neighbour’, ‘flesh of my flesh’, alienation and loneliness set in.

However, inasmuch as God himself implanted this inclination for completeness, human companionship cannot fully resolve it. It is fully resolved only in God. Therefore, the moment man begins to separate himself from God, he experiences a deeper alienation and loneliness, which in turn affects his capacity to establish genuine and lasting communion (cf. Gen 3:10-12). Isn’t this what played out at the fall of Adam and Eve?

Jesus, the New Adam, goes ahead of us to form a new human family. He sanctifies and brings to perfection our broken human communions, forming us into one family, one stock with Him (cf. 2^nd reading). Jesus comes down to us, made lower than the angels (cf. Heb 2:9) to lead us as one family with Him into that perfect union and completeness which becomes the bedrock of our human communion. So in Christ Jesus we are able to build up our capacity for genuine and lasting union. Then we need a docile heart to receive Jesus like little children (Mk 10:14-15).

Here we find the root of divorce. It comes from a stubborn heart (cf Mk 10:5); a heart unlike that of a child! The ingredients that cook divorce are prepared in a heart that is not docile to the friendship that Jesus offers. The broken humanity must go back to God in order to go back to one another.

The second question almost answers itself: 'my neighbour' has no alternative. The Human need for companionship, solidarity and support cannot be replaced by pets, trees, wealth, etc. Unless we embrace one another in love, we remain lonely even in the midst of all the wealth of the earth. And such loneliness bespeaks of fear and vulnerability. Engrossed with material wealth, the human person may live in delusion of false completeness (cf Ps 49).

Dear brothers and sisters, we must wake up to a renewed appreciation of our families and one another as God's gift. But this is just the beginning. We must grasp Jesus' hand of Communion to achieve the completeness that our souls desire, and to overcome fear and remain secure. Communing with my neighbour gives concrete expression to that inner quest for transcendence which the grace of God makes possible.

Fr. Jude Chinwenwa Nwachukwu, C.Ss.R

St. Michael's Catholic Church,

Kado, Abuja.

07/10/2012

THE COMMON IDENTITY OF CULTURES

(5^th Sunday of Easter Yr A. Acts 6:1-7, 1 Pet 2:4-9, Jn 14:1—12)

Gathered here this morning some of us are looking like local chiefs. This shows our diversity.

Each culture can be said to be a response to God’s call in Gen 1:28 to be fruitful, multiply and subdue the earth, and be masters of creation. Cultures arise as man forms repeated adaptive behaviours in thought and action to master his environment. So we see how cultures can be different as environments and societies vary.

But we have gathered here, not to celebrate our diversity but our unity and oneness. We are here today as a people with different thought systems but a common purpose; a people with different languages but a common message. There is something that transcends each unique culture that has dragged us here today.

We see this in the first reading of today where there was quarrel in the community resulting from cultural differences. Earlier in Acts 2:42—44 we were told that the whole believers who came from different cultures were united together in the breaking of bread and the apostles teaching. So when signs of division appeared in today’s reading, the apostles insisted that they must remain focused on that which unites, which transcends all cultures and gives new life to all cultures—the word of God, the life of Christ proclaimed.

Culture gives us identity. In Jesus we have a common identity within the diversity of our cultures. In Christ we move and have our being; in Him we become masters of ourselves and masters of the earth; in Him and through Him we achieve the purpose of our creation. Therefore, Jesus is the life; He is the truth that every culture tries to capture and he is the way to the Father; the ultimate purpose for which we were created. When I am lifted up, I shall draw all peoples to myself.

Brothers and sisters, our celebration today becomes a celebration of the identity we have in Christ, given to us through our diverse cultures. Therefore, our cultural expression must not negate this unique identity we have in Christ, who sanctifies human culture by sharing in it. As Jesus challenged the wrong understanding of culture and tradition of His time, He still challenges us today to remove in our lives the culture of death, sexual immorality, bribery and corruption, and  tribalism.

Let us develop the culture of prayer and of communion with Christ through the Word and breaking of the Bread like the apostles. He says, “I am the Way, the Truth and the Life. No one can come to the Father except through me.”

Jude Chinwenwa Nwachukwu, C.Ss.R

GIVEN ON THE OCCASSION OF REDEEMER HOUSE CULTURAL DAY CELEBRATION,

IBADAN.

22/05/2011

‘I AM THE RESURRECTION’

(FIFTH SUNDAY OF LENT, 2011-04-09)

Introduction

In the beginning, God created men and women so that they may live, not for death. But death entered through man’s disobedience (cf. Gen 2: 17, Rm 5:12). See how death tried to rubbish the beauty of creation. And God began the process of redeeming man from death. Within this process came the moment of the law. Since only God can give life, the law was meant to unite us with God the source of life. The Israelites were warned to keep the law and live (Deut 30:15-20). But mere observance of the law could not bring them live. Moreover, they grossly disobeyed the law.

1^st reading

The house of Israel was described as dry bones because of their transgressions of the law. By rejecting God, though they were breathing, the prophet addressed them as dry bones. But God promised to restore them to life by His Spirit.

2^nd reading

The second reading reminds us that it is the Spirit that gives life. If our life is not guided by the Holy Spirit we are dead though we might be breathing. So we must allow the Spirit to make His home in us such that our interest is no longer in unspiritual things. This is how we are to know when the Sprit has made his home in us. How much interest do we have in spiritual things? How eager are we to contribute and advance the kingdom of God? We begin to understand here that when the Scriptures talk about death it is not merely bodily death but spiritual death.

Physical death is not the problem, yet we often work hard to avoid it; self-preservation. But how much effort do we put in to avoid spiritual death? Some people are spiritually dead; they can no longer perceive God. They have lost interest in things of God—their source of joy, strength and fulfilment no longer come from things of the spirit. The hunger to live which God has put in us exceeds physical life. It has its roots in the spiritual life.

Gospel

In the Gospel, our resurrection has come. In Lk 20:37-38 He is God not of the dead but the living. The Sadducees and Pharisees argued about the idea of the resurrection. But Jesus shows us today that the resurrection and the life is a person. So we no longer ask what is the resurrection and life but who is the resurrection and life. The issue is: do you believe?

Martha believed in the resurrection on the last day. At least it is easier to think of the resurrection when all has ended. If so Jesus would have said I will be the resurrection...! But how can He be the resurrection in the present to the living and the dead now? This is because He is the resurrection both of the body and the spirit. And we can be dead in spirit though our bodies live through not believing in Christ and living out our faith. Jesus is the one who restores our lives lost to sin. He is the Word spoken on dry bones and they live.

Jesus wept! Why weep when He knew He was going to raise Lazarus? He saw their tears and was greatly distressed because He had associated Himself with their pain and made it His own. He is the compassionate saviour who shares the miseries of His people.

In Jesus’ distress and tears we see His sadness for the fallen man; how man’s disobedience tried to destroy God’s beautiful work. We began to perceive the distress of God as Adam and Eve were being driven out of the Garden of Eden. But He is here to rescue man from death.

Jesus wept! He weeps for suffering humanity. In His tears we see the distress of God for man’s inhumanity to his fellow man. We see the tears of God when life is offered to us but we prefer death, the resurrection is given but we prefer to remain in the grave of sin. In His tears we see the agony of God for innocent blood shed everyday through abortion, violence or careless living.

Jesus wept not because Lazarus was dead, but because He felt the pain and agony of man, which man brought upon himself when God is offering peace and joy.

Dear brothers and sisters, we are asked today to believe in the Resurrection and life. If we believe, then we are one with Jesus. And if we are one with Jesus we cannot be smiling and partying while Jesus weeps. We too must associate ourselves with the suffering humanity everywhere. This is one of the things we are called to do this Lenten season. We associate with suffering humanity to offer them the hope of the Resurrection as Jesus did by raising Lazarus to life.

Jude Chinwenwa Nwachukwu, C.Ss.R

REDEMEER HOUSE, IBADAN

9/04/2011

THE PHARISEE AND THE TAX COLLECTOR

(REFLECTION FOR 30^TH SUNDAY IN ORDIANRY TIME)

1. Jesus speaks in parables: There are about 50 parables in the Gospels. 40 are found in the Gospel according to Luke, of which 15 are narrated only by him. Today’s parable is among the 15 that are found only in the Gospel according to Luke. He uses signs and images familiar to us to pass the great messages of the mystery of God to us. This use of familiar imagery is another expression of humility. The workings of God and how they relate to us can overwhelm us and be difficult to understand. But Jesus lays these mysteries bay before us in signs and images, and in parables. Does Jesus still speak in parables today?

The use of these familiar imageries shows that Jesus was in touch with the ordinary daily experiences of the people at that time. He still speaks to us in parables: in familiar daily experiences. He speaks to us today in our daily moments of happiness, sorrow, hardship or achievements. So we must always be attentive, and look upon such moments with eyes of faith in order to understand the message of Christ. If Christ has humbled Himself to associate with our ordinary experiences, we must always be humble and entrust such moments to Him. There is always a message Christ has for us in every situation we find ourselves.

2. The parable of today enjoins us to be humble before God. Since God humbles Himself and identifies with us (Phil 2:7), he equally supplies the strength and grace we need. Without Him we can do nothing (Jn 15:5). What is the disposition we need in order to respond to our God, to have our prayers answered, our fears resolved and to be at rights with God? The first reading tells us that with humility our '‘prayers will pierce the clouds;'’ we receive the answers we are looking for. A humble heart realizes how close God is and submits totally to Him. He’s like the poor and orphan whose help comes only from the Lord! Hence the Psalmist says “This poor man called the Lord heard him”. Blessed are the poor in spirit, the humble—those who realize their need of God—for the Kingdom of God belongs to them (cf. Mt 5:3).

And this promise of the Kingdom of God, the crown of glory, is what St Paul emphasized in the 2^nd reading. He tells us that there is a crown of righteousness for all those who look forward to it; those who humble themselves before God—who work hard to please Him. Therefore, we must have our eyes focused on God’s kingdom and its righteousness. We must instil in our hearts a longing for this crown of righteousness in order to be strengthened as we humble ourselves before God.

3. The parable of the Pharisee and the Tax Collector reminds us that prayer is one vital way we express our dependence on God. And the way we pray reflects the way we believe. Our prayer reveals the nature of our relationship with God and the secrets of our hearts. Jesus invites us to pray; He is the one who has summoned us here this morning. Our response, our prayers reveal how much we have accepted that invitation. We see the in the attitude of the Pharisee and the Tax Collector the following:

a) “The Pharisee stood there...” but “The tax collector stood some distance away...” God, by coming close to us, has sanctified time and space, distance to be a living imagery of His presence and closeness to us. He has ordained that the chapel/church be a place of prayer. In the church, the altar and the tabernacle are designated as special places of God’s presence. So when we see people kneeling down before the altar, prostrating before the tabernacle, that becomes a living gesture, an expression of the inner yearning for God’s closeness in one’s life. But that can be abused. The Pharisee stood there at the sanctuary as a sign of his self-confidence, pride and self-righteousness. But the tax collector stood some distance away, at the rear end of the temple, expressing his recognition that God is close at the sanctuary and that he’s not worthy to draw close. In humility he was asking God to draw him close.

b) The Pharisee prayed to himself. We must always be careful where our prayers are directed to. We do not pray to ourselves, or to others or to our problems and desires. Also, we must not pray against anybody. But we only pray for people and for our intentions. We pray only to God. Even when we ask the Saints and Angels to pray for us, it is still to God that our prayers are designated. Therefore, we must carefully examine the love that motivates our prayers, and where the love that flows from our prayers are directed.

c) The Pharisee used himself as the standard of judgment to exalt himself and to condemn others. We do this when we use ourselves to justify our own actions and give excuses why we cannot improve, pray or change our behaviour. When we use human power as standard, we set limits. We become a barriers preventing ourselves from reaching out to both God and man and even to our own detriment. God is our judge. Christ is the standard. When we allow pride to get hold of us, and we use ourselves as standard, we not only limit ourselves, we equally cut ourselves off from God’s blessings and righteousness.

Brothers and sisters, Jesus speaks to us in familiar signs and images. He humbles himself, identifying with our ordinary experiences to give us hope and crown of righteousness. Let us approach Him in humility “for everyone who exalts himself will be humbled, but the man who humbles himself will be exalted.”

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

Jude Chinwenwa Nwachukwu, C.Ss.R

Redeemer House, Ibadan.

24/10/2010

UNDERSTANDING HUMAN COMMUNICATION

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

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

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

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