THE TWO CROWDS

[Reflection for 10^th Sunday in ordinary time Year c

 1Kg 17:17-24, Gal 1:11-19, Lk 7:11-17]

The widow of Zarephath, who harboured Elijah, lost her only son. She began to throw blames. Maybe it was the prophet that brought this calamity upon her or it was a punishment for her sins. Elijah prayed to God and the Child came back to life. Her mourning was turned to joy. She exclaimed, “Now I know that you are a man of God, and that the word of the Lord in your mouth is truth.

A similar story in the Gospel tells of Jesus entering the city of Nain. And a great crowd went with Him. At the city gate he met an ‘opposing’ large crowd from the city going out to bury a young man, the only son of his mother, “and she was a widow.” We see in this woman the deepest form of human agony, devoid of hope. Her future has been annihilated. This is the threat of death; it speaks of a concluded future. Then the two crowds met at the gate—the rejoicing crowd, centred on Jesus, moving in, and the mourning crowd, centred on the agonizing widow and her dead son, going out!

The compassion of Jesus on the widow reflects his love for humanity. He is in touch with our deepest misery. “Young man, I say to you, arise.” He has overcome death. Jesus has conquered our deepest agony and restored hope. He turns mourning into dancing (cf. Ps 30:11). Life itself is within him; ‘‘I say to you...’’ He is the life and the Resurrection (Jn 11:25-26). With the intervention of Jesus, the mourning crowd mingles with the rejoicing crowd of Jesus, and goes in with Him (like the drop of water that mingles with the wine at the Holy Eucharist and becomes part of the wine). “This I remember...how I used to pass under the roof of the Most High...among cries of joy and praise, the sound of a feast” (Ps 42:4).

Therefore, there is no need to throw blames. Sometimes we are more interested in who is the cause of our problems than who has the solution. Such attitude can lead one to sorcery. “Why cast down my soul, hope in God! I will praise him still, my saviour, my God” (Ps 42:11). It is no more death that is the dividing line of our lives since Jesus is now Lord of the living and the dead. He has conquered sin and its resultant death. “So alive or dead, we belong to the Lord...(Rm 14:8-9). Like St Paul in the 2^nd reading, our life-history is now divided between living for Christ or not. 

The calamity of life is no more death, but living without Christ. The deepest human agony becomes our inability to meet Jesus at the gate. Only Him can save us from the agony of a concluded future posed by death. With Jesus our life will be renewed. “He who is in Christ Jesus is a new creation” (2 Cor 5:17). Let us go forward to meet Jesus at the gate (“Behold, I am standing at the door, knocking” Rev 3:20). He will have compassion on us, and we shall join the rejoicing crowd and enter into the city of God.

Fr Jude  Nwachukwu, C.Ss.R

St John Mary Vianney Catholic Church,

Trademore Estate, Lugbe,

Abuja, Nigeria

June 5, 2016.

SILENCE IN A RELATIONSHIP

Introduction

It is generally believed, and truly so, that no relationship can survive without communication. Often times, breakdown in interpersonal relationship is ascribed to poor communication. In this era of super-abundance of means of communication, it has become easier and faster for people to reach out to one another. And falling in love has become rampant, and often presumed even before it actually happens. As this generation is heavily armed with ultramodern gadgets, it might be taken for granted that communication barriers can easily be conquered. Nevertheless, it has become increasingly difficult to sustain a relationship. Healthy and life-giving relationships have never been this scarce. In most cases, surviving marriages are “endured” rather than “enjoyed.” It is obvious, therefore, that the super-abundance of modern gadgets does not automatically guarantee deepened interpersonal communication. Words alone are not enough.

Words and Silence

However, words and gestures of love are indispensable. Where either of these two is lacking, the relationship will be covered with a cloud of doubt. And if this cloud thickens, it will rain tension and separation. Good intention is not enough; we must say and express in concrete gestures what we feel and mean. Therefore, words and gestures are symbolic! This implies they point to something other than themselves. Yes, when these become ends in themselves, they become deceptive and dangerous. Thus, what is said and what is expressed through gifts and gestures of love must reveal “the secrets of the heart,” and open up the heart for interpersonal encounter. Hence, the love to be exchanged resides in the silence of the heart.

It is from this silence of the heart that the love relationship germinates. Fulton Sheen would say, “Love begins with a dream”—in the silent imagination of the heart. Over and above words and external expressions of love, silence is the platform, the habitat, or the appropriate atmospheric condition to plant, nurture and grow a loving and life-giving interpersonal relationship. But words and gestures are the indispensable nutritional condition without which the relationship becomes malnourished and deficient. 

It appears we are faced with an irony: words flow from silence—the contemplation of the heart—and should lead us back to a deeper and more diversified contemplation. Where interpersonal communication does not give one space to oscillate between words and silence or where silence is extinguished, there is every indication that a malfunctioning has been set in motion. On the other hand, where silence becomes concentrated and does not allow words and gestures of love to germinate, it has become acidic. No interpersonal relationship can germinate on such acidic soil. And if an existing relationship begins to grow on that acidic soil of silence, it becomes poisonous. 

The Sound of Silence in a Relationship 

The place of silence can further be highlighted when we realize love speaks louder through the eyes than through the mouth. Silence speaks. Love cannot be said to germinate until we can hear its sound in silence. This is so because love enables us to have a personal touch, an interpersonal encounter that goes beyond words. Such a loving encounter must be freely given and freely received. And its continued existence should enhance the inner freedom of the self. Thus, to be in a relationship can be simplified as opening oneself to “receive” the other, and allowing oneself to be “received” by the other. Here lies the freedom and joy of the encounter. A healthy relationship cannot be formed by “imposing” oneself on the other, often through much “noise” or excessive communication, and bombarding the fellow with gestures. A healthy communication must be personal—it carries an aspect of the person. In other words, we “share” ourselves because healthy communication flows from the silence of the heart.

Love should be received. A relationship cannot be said to exist until one is freely received by the other. Fear of rejection and different kinds of complexes have made some people to end up in unhealthy relationship. We must seriously consider whether the other has freely received the love before moving ahead in the encounter. Silence is important in building up our capacity to receive others and in allowing ourselves to be received, and to patiently journey with them until they receive us. 

Nature takes its course. If our mansion of relationship is not laid on the foundation of the silence of the heart, sooner or later, the edifice will collapse into an acidic soil of silence.

........To be continued
 

Fr Jude Chinwenwa Nwachukwu, C.Ss.R

7/06/2016

www.nwachinwe.blogspot.com

The Journey of Silence

After months of 'Silence', I'm waking up to continue my reflections on Silence. With more responsibilities on my shoulder, I'll be dragging myself along this pathway of silence.

According to Fr Ron Rolheiser, OMI, "Silence, until properly befriended, is scary and the process of befriending it is the soul's equivalent of crossing a hot desert. Our insides don't easily become calm, restlessness doesn't easily turn into solitude, and the temptation to turn to the outside world for consolation doesn't easily give way to the idea of quiet."

No matter how much we try to run away from confronting our inner self, there is a peace and a meaning that can only be found inside the desert of our hidden selves, irrespective how chaotic and ragging our inside might be. Therefore, we must take the tedious journey in silence to befriend our deep and hidden inner self. "The deep wells of consolation lie at the end of an inner journey through heat, thirst and dead-ends that must be pushed through with dogged fidelity," says Fr Ron.

This journey through silence helps one to become conscious of the "mystery of the self" that awaits him. Confronting and befriending this "naked" self, opens the door for  a new journey to unfold--encounter with the Divine presence.

‘MY PEACE I GIVE TO YOU’

Tuesday of the 5th week of Easter (Acts 14:19-28; Jn 14:27-31) 

                                                            ‘MY PEACE I GIVE TO YOU’ 

At the instigation of the visiting Jews, Paul was stoned and left half dead. He regained consciousness and continue to preach the Gospel saying, ‘through many tribulations we must enter the kingdom of God.’ It's obvious that he did not hold anything against those who stoned him, rather he saw it from the perspective of the Kingdom of God. ''I can endure all these things through the power of the one who gives me strength'' (Phil 4:13). In the Gospel of today Jesus declares, ''Peace I leave with you; my peace I give to you; not as the world gives do I give to you.'' What kind of peace is Christ offering us? 

From Paul we see that the peace Christ offers is stronger than any tribulations. It is a peace tested on the Cross to overcome every cross. The world rejects such peace and tells us that peace is the absence of cross. In fact, what the world offers is momentary excitement. Jesus makes peace by laying down His life.''And through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross'' (Col 1:20). Since Christ died once for all, it means that only Him can give us peace.  

  

For Paul, If we live, we live for the Lord; and if we die, we die for the Lord. So, whether we live or die, we belong to the Lord (Rm 14:8). So the peace of Lord, which comes through the Cross and is stronger than any cross, must be received as a gift. It is a gift we receive when we receive the Lord. Thus, the peace of Jesus begins in the individual who is reconciled with God. Unless we are at peace with God, we know no peace! Jesus said to the disciples on mission, ''Whatever house you enter, first say, peace be to this house!'' (Lk 10:5). Peace comes when we receive Jesus as our savior. He is the king of Peace.

The First Fruit of The Ascension

‘If I do not go, the Advocate will not come’’ (Jn 16:7). Jesus’ ascension opened way for the Holy Spirit to come. His ascension was not a departure; He ascended but still present in the Spirit and the Eucharist. With His Ascension, humanity now has a sure reference in God. Our pleas can be heard through Jesus. Again His ascension asserts the universality of salvation!

While we are looking upwards waiting for the Holy Spirit, the Virgin is already full of the Holy Spirit. She is the Spouse of the Holy Spirit. It implies that she is already sharing in the fruits of the Ascension, which includes the universality of her motherhood. She is the Mother to all of whom Jesus is the Saviour.

Mary cannot exercise her universal motherhood if limited by time and space. So, being assumed into Heaven, she shares closely to Jesus' Ascension. Her life is closely tied to that of Jesus. Being in God, body and soul, Mary shares in extra ordinary way in the merits of Jesus’ Resurrection and Ascension. Her participation enlivens our hope that we too shall be who she is already.

Being in God, and only in God, can she exercise her universal motherhood on all the faithful. Thus, it is through the power of God that Mary can hear the prayers of her children all over the world. Her apparitions and interventions in the lives of the faithful are possible because of her insertion in the power of God as the Daughter of the Most High, Mother of the Son and Spouse of the Holy Spirit. Thus her motherly care glorifies the Lord as the Most High lifts her up in her lowliness.

Therefore, without the Ascension of Jesus, the Assumption of Mary would not be possible and would lack meaning. Jesus’ Ascension bore its first fruit in Mary. And she manifests the beauty and glory of the Ascension.

Solemnity of the Ascension
Ss Joachim & Ann, Ijegun, Lagos.
14th May, 2015

SILENCE IN THE LITURGY

The liturgy of the Church gives room for silence. We see this in the brief pauses before prayers, the prolonged pause after the homily and Holy Communion, etc. These moments of silence indicate that in the Mass, we offer, not just external gestures or acts, but our whole selves; our hidden selves. Silence is important in the Liturgy.


It gives room for the internalization of the mysteries we celebrate, or rather, the personalization of the objective sacrifice of the Body of Christ, the Church. If silence is destroyed, the celebration becomes more external than internal, and may be reduced to a ‘’show’’. The moments of silence in the Liturgy give deeper meaning to our singing and clapping.

In fact, it is as if all the moments of ‘’noise’’ are directed towards the period of silence and awaits it. Silence shines out in the liturgy as the culminating point of our external gestures. In other words, without this heightening point, the external gestures appear to be open ended. And when this occurs, in-depth and lasting fulfillment from these external gestures may not be felt.

As an act, silence enables us to open our inner life to the spiritual reality we celebrate. As the liturgy is the action of Christ through the Church, we must learn to give way to Christ to lead us and draw us to a deeper communion. We must not forget that it is around His table that we gather; we must not forget that the priest only stands in persona Christi, i.e. it is Jesus who offers Himself but through the action of the Church. These deep mysteries are loudly expressed in the liturgy when we pause before prayers and observe moments of silence. Here silence speaks to us about the Unseen, and deepens us into the mystery we celebrate.



Links to previous articles in the series 'Why am I afraid of Silence?'
Part I: Silence Confronts  http://nwachinwe.blogspot.com/2009/12/why-am-i-afraid-of-silence.html
part II: The Nature of Silence (a): Silence as Behaviour http://nwachinwe.blogspot.com/2015/05/why-am-i-afraid-of-silence-ii-silence.html
(b): 'The Conscious Rest' http://nwachinwe.blogspot.com/2015/05/the-conscious-rest.html
  (c) Silence and Spirituality  http://nwachinwe.blogspot.com/2015/05/silence-and-spirituality.html




Fr Jude Nwachukwu, C.Ss.R
National Shrine of Our Mother of Perpetual Help,
Ugwogo-Nike, Enugu, Nigeria.
Feast of Pentecost, May 24, 2015

SILENCE AND SPIRITUALITY

Part II (C) Silence and Spirituality

If silence is an act, and a form of communication, why can’t it be used as a means of prayer? Since we can pass message to each in silence, then we can equally interact with God in silence. God sees in secret and hears the promptings of our hearts (Mt 6:18, Rm 8:27). Our ability to communicate in silence is one of those unique qualities of man that distinguishes him from other animals, and makes him ‘little less than the gods’(Ps 8:5). God communicates to us both in silence and in speech, and we can reach Him or rather, respond to Him in both ways.

In silence we communicate from the heart, not just lip’s service! More so, we communicate with the heart. Further still, in silence we communicate the heart! This is where friendship and bond are formed. Hence, prayer offered in silence (or from the silence of the heart) transforms and unites us the more with God.

The restless and noisy society we commonly experience these days is a reflection of the people’s restless hearts, which remain restless until they rest in God, as St. Augustine would say. A heart that encounters God is less noisy and more humble. Calmness and tranquillity are part of the strength of those filled with the Holy Spirit. Therefore, silence is a grace. Thus, we not only need to pray in silence, we equally need to pray for the gift of silence.

‘Be still and know that I am God’ (Ps 46:10). Allowing God to lead the way; to determine the paths we follow, is a grace beyond measure. It is in the stillness of our hearts that we can recognize the God who is active in our lives, give way to Him and follow accordingly. Silence is a grace, a treasure, a platform for interpersonal encounter with God. It is a catalyst to spiritual growth.


Links to previous articles in the series 'Why am I afraid of Silence?'
Part I: Silence Confronts  http://nwachinwe.blogspot.com/2009/12/why-am-i-afraid-of-silence.html
part II: The Nature of Silence (a): Silence as Behaviour http://nwachinwe.blogspot.com/2015/05/why-am-i-afraid-of-silence-ii-silence.html
(b): 'The Conscious Rest' http://nwachinwe.blogspot.com/2015/05/the-conscious-rest.html