God's Mercy awaits us

(Reflection for 24^th Sunday in Ordinary Time Year C Ez 32:7-11, 13-14; 1Tim 1:12-17; Lk 15:1-32)

  

In line with this year of Mercy, the readings of today reveal the surpassing greatness and the foundational nature of God’s mercy. Ironically, this great mercy is revealed to us through man’s great recklessness in sin. The newly delivered people of Israel quickly turned to idols, and God’s anger was roused. Sin operates with a certain “quick appeal” and an underlying sense of impatience. But Moses came to their rescue. He mediated and God’s mercy became the final word. The mercy of God awaits us.

Jesus, the new Moses, reveals to us the depth of God’s mercy. With the parable of the lost coin, the lost sheep and the prodigal Son, Jesus shows how the mercy of God triumphs over sin, and turns it’s sadness into rejoicing. The prodigal son falls in line because he was equally lost but found. The task of recovering that which was lost is the “work of salvation.” What is lost by sin can only be recovered through the work of salvation, which Jesus achieved on the Cross. That was why the saints described sin as a crucifying of Jesus.

Seated with the Tax Collectors and sinners, Jesus becomes a concrete manifestation of that mercy of God which shines out through human weakness and fallings. This dialogical representation is elongated in the sacrament of Reconciliation, where God’s mercy is available and readily accessible. The joy of the woman who found her coin, the joy of the shepherd who found his sheep, and the joy of the father who got his son back, together with the joy of the Angels over a sinner who repents, are shared and communicated to the penitent who receives the Sacrament of Confession. Oh! What a tremendous reality of God’s mercy we have!

In other words, sin sucks this joy away. An unhappy man may readily blame others for his mood. But beyond what can be seen or said, may be a lurking sin hiding at a corner of his heart. Such was the mood of the prodigal son. After travelling far and wide, and trying all sorts of “enjoyment”, he came back to his senses; he entered into the depth of the silence of his heart. And he quickly discovered that it was neither his father nor his elder brother that caused his sad situation. However, searching through his conscience was not enough. Man cannot save himself. A drowning man cannot put his hand on his head and rescue himself. He must get help outside of himself. The young man tried to rescue himself by reaching out to his fellow man for salvation, “But no one gave him anything” (Lk 15:16).

Then he realized his father was a merciful and generous man: “How many of my father’s hired servants have bread enough and to spare” (Lk 15:17). He decided to reach out to his father’s mercy: “I will arise and go to my father and I will say to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me as one of your hired servants” (LK 15:18-19). This appeal for mercy represents the diagraphical structure of sin: vertical and horizontal; against God and man. This is equally the sign of the Cross, on which sin is crushed and mercy revealed!

The mercy of the father was foundational; It prepared a home for him. In other words, we can say that the return of the prodigal son evolved from the mercy of the father, which inspired it and awaited him. His journey back home began at that moment he realized there was room for him in his father’s heart. Love is the tree, mercy the fruit!

Upon his arrival, we are scandalized at the surpassing mercy of the father. The joy of the father subsumed the wretchedness of his young man. The disappointing story of the prodigal son disappears into the joyful story of a merciful father, who won his son back. We see beside the man his repented son receiving the unmerited embrace and kiss, wearing the unmerited best robe, ring, shoes. Above all, we see him devouring the meat of the fatted calf he never worked for. His hunger is quenched; his sadness has turned into joy. But it is an unmerited joy.  He makes merry because his father is happy. He has no joy of his own. He tried to create his own initially but lost it all. Now, his only happiness is the one he shares from his father. The joy of the father is poured out into the son.

The faithful son, who was on the side of the father, should add to the joy shared by the prodigal son. He should increase the reason for the joy resounding in the family. So the elder son must not view his good works in comparison with the sinful acts of the younger brother. This would lead to anger and frustration. And, of course, it could bring about a sense of slavery, where the free man thinks he is salving! He works from the side of his merciful father...

Therefore, St Paul enjoins us in the second reading to display God’s mercy given to us through faith and love in Jesus Christ. We have become apostles of mercy as we mark this Jubilee year of mercy. Our good works and perseverance in God must give an example, and constitute reason for others to repent, embrace the Sacrament of Reconciliation and share in the joy of the Lord, the joy of angels. The mercy of God awaits us!

Fr Jude Nwachukwu, C.Ss.R

Our Mother of Perpetual Help Shrine,

Enugu, Nigeria.

September 11, 2016.

THE WISDOM OF DISCIPLESHIP

(Reflection for 23^rd Sunday in Ordinary Time Year C. Wisdom 9:13-18, Philemon 9-10, 12-17,

Lk 14: 25-33)

What man can learn the counsel of God? This is the opening question of today’s first reading. The body weighs down the soul, so it’s difficult to pierce through mysteries or get wisdom by our own power. However, wisdom trickles down from on high. It is the action of the Holy Spirit. “And thus the paths of those on earth were set right...” Therefore, the wise follow the dictates of the Holy Spirit as the wise men followed the star! Disposition for human knowledge comes with the same orientation with which we incline our mind and heart to the contemplation of spiritual things. The human mind must be opened to the Holy Spirit so that it can transform human knowledge to wisdom—the Wisdom of God that has taken flesh in Jesus Christ. 

In the Second reading, Paul displays such wisdom that is not just flesh and blood. He intercedes for Onesimus to his master, Philemon. Paul sacrifices his own need for the servant boy by sending him back to his master. He asks Philemon to make the following sacrifices: forgive the young man and take him back; renounce his mastership over Onesimus and take him back as a brother. “So if you consider me your partner, receive him as you would receive me.” Philemon would have to make a very tough decision, informed by his faith in Christ Jesus. To be a disciple of Jesus is a radical choice!

Hence Jesus turned and addressed the multitude that accompanied him. He is not interested in “crowd following” but He came to make disciples. Jesus places the radical choice of discipleship above the natural and strong attachment to father, mother, brother, sister, wife, children, even to one’s own life! This sounds surprising, but no more.

This is so when we realize that Jesus himself has gone ahead of us. He did not cling to His equality with God, but emptied himself for us (Cf. Phil 2:6-8). He gave his own life to win us as his disciples, his close friends. Therefore, our response must be paralleled. We too must value Him above all else. But this depends on the extend we allow ourselves to be touched by His love. In other words, we have been bought by His laying down His life in exchange for us out of His love. “You are not your own property, then; you have been bought at a price” (1Cor 6:20).  “You have been bought at a price; do not be slaves now to any human being” (1Cor 7:22-23). Therefore, the detachment from family, self and property for the sake of discipleship come in the form of an exchange.

The love of Jesus fills and satisfies our deepest yearnings. He touches us from within, and is even deeper in touch with our real self than we are to ourselves. If God is thus close, He knows us more than we know ourselves. He knows our needs and gives us good things. The Spirit of God pierces the hidden secrets of our lives. That means, God is more to us whatever father, mother, brother, sister, wife, children, property, or we are to ourselves. And we must recognize His love as surpassing. If not, we cannot be His disciple.   

Jesus watches over us and provides for us a father, shows us mercy like a mother, journeys with us like brother, sister, wife, and we possess Him like a treasure! The transaction is done. Whenever we fill the need for any human attachment or love, we offer it to Jesus first and trust that only Him can satisfy that need. In turn we receive our human ties and possessions as gifts from God. “And everyone who has left houses, brothers, sisters, father, mother, children or land for the sake of my name will receive a hundred times as much, and also inherit eternal life” (Mt 19:29). This is the radical choice of discipleship—the ultimate exchange! What is received is greater than what is offered. We sow sparingly and reap abundance of harvest in Christ Jesus. This too is the wisdom of discipleship, which cannot be gotten by flesh and blood.

“Who, then, is that wise and faithful servant...?” (Mt 24:45). He takes counsel, examines the cost and finds out if he is capable. “Otherwise, when he laid the foundation, and is not able to finish, all who see it will begin to mock him” (Lk 14:29). The uncompleted building becomes a landmark of shame and disgrace, and a solid evidence of lack of wisdom. Such foolishness can lead to death as in the case of the defeated king (Lk 14:31-32). Today, Jesus reveals to us the wisdom of discipleship.

So, like a man undertaking a building project and like a king matching out in battle, we follow Jesus as His disciples. The edifice of discipleship is built by carrying our crosses daily and detaching ourselves from all earthly ties, and attaching ourselves totally to Jesus. This requires an enormous grace. But the grace is always available; “My grace is enough for you”. Like Jesus at the Garden of Gethsemane, we enter into deep prayer to take stock of our strength, and to receive help when in need. Finally, we get a new answer to our opening question: What man can learn the counsel of God? It is the one who has offered himself as a disciple of Jesus.

Fr Jude Chinwenwa Nwachukwu, C.Ss.R

St Mark’s Catholic Church,

Ohovbe, Benin City, Nigeria.

September 4, 2016.

THE SHADOW OF THE FORERUNNER

        (Reflection for the Memorial of the Beheading of St. John the Baptist, August 29)

 Today we celebrate the heavenly birth of St. John the Baptist, the forerunner of Jesus Christ. He bore witness to Jesus with his life, as his head was carried on a platter. He was the Voice that announced and pointed to the Messiah: “Behold, the Lamb of God that takes away the sins of the world” (Jn 1:29). This proclamation he did, not just verbally, but in the circumstances of his life. In the shadow of the events surrounding the life and death of John, Jesus was being revealed. 

From birth, John the Baptist was already preparing the way for Jesus. Elizabeth’s barrenness introduces Mary’s virginity. This is so because, though barrenness and virginity are not exactly the same, both await fruitfulness. The two parents had unique closeness to God. Zachariah and Elizabeth came from priestly families and lived uprightly (cf. Lk 1:5-6). Joseph, of the house of David (Lk 1: 27), was an upright man (Mt 1:19), as Mary was a woman of faith (cf. Lk 1:45). Angel Gabriel’s encounter with Zachariah assumed a more perfect status during his Annunciation to Mary. Then, the earth has yielded its fruit (Ps 67:6). Elizabeth’s humiliation was taken away (cf. Lk 1: 25), as Joseph tried to save Mary from disgrace (Mt 1:19). From the womb, John was already announcing in silence that Jesus is the Lord as he leapt for joy (Lk 1:44).

Silence speaks! In it the Baptist’s life points to Jesus. His days in the desert would pave way for Jesus’ entry into the desert, with fasting and prayer, accompanied with temptation (Mk 1:12-13). His preaching and baptism announced the immediacy of the coming Messiah (Mt 3:2). “...But someone is coming, who is more powerful than me, and I am not fit to undo the strap of his sandals; he will baptise you with the Holy Spirit and fire” (Lk 3:16). However, the Pharisees did not believe John (Lk 7: 30, Mk 11:31) and they questioned him (Jn 1:24-25), thereby mastering their deceitful act of questioning and setting trap for Jesus. Both John and Jesus called them, “brood of vipers” (Mt 3: 7; 12:34), as if Jesus used to listen to John before beginning His public ministry.  The grudge of the Pharisees for the Baptist lingered...

 

And Herodias embodied this grudge. Then John was imprisoned for speaking the truth. By this he foreshadowed the future: the Messiah would be exchanged for a prisoner and questioned about the truth. Herod liked to listen to John, and he longed to see Jesus (Lk 9:9). While he had no intention of killing John, he did not find Jesus guilty. So, while Herod was perplexed at hearing the voice of John (Mk 6:20), Pilate was disturbed at the presence of Jesus (Jn 19: 12). But both rulers had pride and prestige to protect, even at the cost of the innocent ones. 

 

The ‘silent’ voice of Herodias echoed in the banquet hall (which points to the Praetorium): “I want you to give me John the Baptist’s head, immediately, on a dish” (Mk 6:25). Such demand would be heard again as they shouted, “Away with him, away with him, crucify him” (Jn 19:15).  Herod was perplexed as Pilate tried to save Jesus, but another background voice of a wife echoed, “Have nothing to do with that upright man...” (Mt 27:19). The vengeful grudge of Herodias became more bloodthirsty in the Chief Priests and elders of the people: “If you set him free you are no friend of Caesar’s” (Jn 19:12). Those background voices signed the execution sheet of the innocent ones. 

 

We almost excused Herod since the King must abide by his oath, just as we get confused whom to blame for the death of Jesus as Pilate washes off his hand. In all pride and excessive love for power ruled. The Baptist points to Jesus as in his shadow we get deeper insight into some of Jesus’ proclamations: “Do not swear at all...” (Mt 5:33-37), “Anyone who want to be great among you must be your servant” (Mk 10:43), “You have heard how it was said to our ancestors, You shall not kill...but I say to you, anyone who is angry with a brother will answer for it before the court” (Mt 5:21). How can the head of John the Baptist be part of the property of the King to fulfil an oath? 

 

The gang up never changed. From Herodias through her daughter to Herod, so it played out from the Chief priests through the Pharisees and scribes to Pilate. The order was given. As the soldier matched to the guard room to fetch the head of John, so we hear their footsteps in the Garden of Gethsemane...Herod’s daughter, consumed by the greed of Judas, exchanged John the Baptist for a price! We are shocked at such cruelty meted at the Baptist. His absence when judgement was passed on him points to Jesus silence at his own judgement (Jn 19:9-10).

 

“When John’s disciples heard about this, they came and took his body and laid it in a tomb” (Mk 6:29). After the death of Jesus, “Joseph of Arimathaea, who was a disciple of Jesus—though a secret one...asked Pilate to let him remove the body of Jesus” (Jn 19:38). In the case of John, unnamed disciples took his body, in that of Jesus, a named disciple took his body away. The body of John the Baptist foreshadows the Body of Jesus. “This is my body which is given for you” (Lk 22:19). The secret disciple will be revealed as he takes the Body of Christ. Discipleship is now open to all peoples of every nationality. The Baptist’s dead body continues to bear witness that part of the duty of the would be disciples of Jesus includes taking responsibility for the Body of their Master. Every Christ’s faithful is entrusted with the Body of Christ. And he must order his life accordingly so as to contribute to the building up of His Body, the Church and the reign of His Kingdom. 

 

At the conclusion of his ministry, John the Baptist testified, “My purpose of coming to baptise with water was so that He might be revealed to Israel” (Jn 1:31). “I am not the Christ; I am the one who has been sent to go in front of him...He must grow  greater, I must grow less” (Jn 3:28-30). John’s life and ministry were offloaded into that of Jesus Christ as two of his disciples follow Jesus (Jn 1:37).

 

In Jesus, therefore, what appeared like a shadow in John is realized and fulfilled. “Do not imagine that I have come to abolish the Law or the Prophets. I have come not to abolish but to complete them” (Mt 5:17). Now, joy dawns in our hearts as we come to realize that the Baptist’s witness to Jesus has a deeper meaning. His life as the Forerunner, above all, was a participation in that of Jesus. He could say with Paul, “I am alive; yet it is no longer I, but Christ living in me” (Gal 2:20). In him also, the eternal dimension of Jesus’ work of salvation shines out. 

As we celebrate today, John the Great, the Voice in the Wilderness, speaks to our hearts as we trace the shadow of his life and ministry. Each of us should live as to reflect the image of Christ. We are to foreshadow Jesus to our neighbours for he is close at hand, and as we await His second coming. Our lives should always re-echo the words of John the Baptist: “I have seen and I testify that he is the Chosen One of God” (Jn 1:34).

Fr Jude C. Nwachukwu, C.Ss.R

Memorial of the Beheading of John the Baptist

St Mark Catholic Church,

Ohovbe, Benin City, Nigeria.

Monday, August 29, 2016.