HOMILY
FOR THE 15TH SUNDAY IN THE ORDINARY TIME, YEAR C
Rev.
Ezekoka Peter Onyekachi
It is very dangerous to
answer the name Eze onye agwala m or
to portray characteristics that can link one to such a name. It is good to
listen if you are blessed with a good adviser. It is also gracious to advice
well if you are lucky to have a good listener. In Catholic Institutions (which
I can unequivocally make an allusion to), there are offices which aid the
students to develop this act of sincere dialogue (one on one, not as a group)
about their life goals and spirituality; e.g Guidance and Counselling office,
Spiritual Direction department. Students are meant to consult those trained for
this office. In such consultation, dialogue ensues. Last Sunday, I spoke on the
importance of two (2) in missions; this Sunday I speak on the activity that
necessarily requires at least two persons. It concerns dialogue; for this can
only take place where there are two persons. Dialogue is simply an interaction
between two persons. When one talks and listens to him/herself, it is
monologue; but when one talks to the other as the other listens, it becomes
dialogue. Christianity involves a tripartite dialogical relationship; between
God and Man (vertical relationship), between humans, and between Humans and
Creation (horizontal relationship).
The Gospel of today
(Luke 10:25-37) has a peculiar structure. It has a dialogical pattern; and it
is this pattern that has influenced my choice of the theme of this Reflection.
While giving the lessons concerning mercy to those in need and the universality
of the mission to which we are sent to preach (cf. My Reflection on the 14th
Sunday), and the fact that eternal life is not limited to a particular group,
the pericope has a structure that is beautifully arranged in such a manner that
the lawyer speaks as Jesus listens and Jesus speaks as the lawyer listens. This
is seriously needed in our ecclesiastical society today.
a) The
question of the lawyer (Luke 10:25)
The
counter-question of Jesus (Luke10:26)
b) The
answer of the Lawyer (Luke 10:27)
The Imperative
of Jesus (Luke 10:28)
c) The
further question of the Lawyer (Luke 10:29)
The
counter-question of Jesus; in it is the story of the Good Samaritan (Luke
10:29-36)
d) The
answer of the lawyer (Luke 10:37a)
The command of
Jesus (Luke 10:37b)
What was the content of
this dialogue? This dialogue has four chains in which are contained discussions
that flow from one chain to the other in a connected form. THE FIRST CHAIN presents the reason for the consultation which
promoted the dialogue which was initiated by the lawyer: an expert in the law
stood up to test Jesus. This probably is an inordinate reason that is thwarted
by ulterior motive; this motive was not made known by the hagiographer. All we
can say is that it is most probable that he tested Jesus so as to have some
points for possible future indictment against Jesus on how he disregarded the
law (since he was a lawyer). The lawyer must have been present to hear what
Jesus said about mission in Luke 10:1-24. His question hinged on what he must
do to inherit eternal life. Jesus immediately referred him to the law which
necessarily he must have known due to his profession. This reference Jesus made
exposes our awareness to the role of God’s law in the salvation preached by
missionaries. THE SECOND CHAIN presents
what the law states as a condition for eternal life. The lawyer simply made
allusions to Deut. 6:5 and Lev. 19:18. This answer too has a dialogical pattern
between humans and God and between humans themselves; thereby forming a cross-like
structure: love of God and love of neighbour. Jesus confirms the validity of
the law for salvation and accentuates the doing of this twin commandment.
THE
THIRD CHAIN exposes the horizontal perspective of
this twin commandment, as the lawyer probed further to ask: who is my
neighbour? It would take Jesus the telling of a story –the famous story of the
Good Samaritan– to make him understand further. In the story, Jesus presented
three personalities; two of which are law-conscious people who believed in the
letters of the law more than the spirit. The priest and the Levite passed by
the wounded man for fear of becoming defiled. Jesus tried to correct the
impression that even though the observance of the law is very necessary for
salvation, we must merge the letters to the spirit so as to get the best form
of life for eternal life. Mere puritanistic observance may not help one; what
helps is to know how to apply (contextualize) the law to particular occasions
that needs it. Hence, it took someone (the Samaritan) who is more at home with
reality to help this wounded man. Jesus having told this story asked the lawyer
which of the three was a neighbour to the wounded man. This question turned the
lawyer’s question on its head. It was as if Jesus was correcting the lawyer in
this manner: do not ask about who belongs to God’s kingdom, but instead ask
about the conduct or lifestyle demanded of a member of God’s chosen people.
THE
FOURTH CHAIN presents the conclusion of the discourse
which had led the lawyer to a better knowledge. Having asked the lawyer who of
the three that was a neighbour to the wounded man, the lawyer did not want to
bring himself to mention the nationality of the one who was a neighbour since
Samaria was an outcast town, counted out from God’s people. He simply said: the
one who did mercy. But whether he was ashamed of the nationality or not, the
answer manifests only one person who had mercy and that was the Samaritan. Jesus
then enjoined him to go and do the same. Hence, the conversation/dialogue
came to an end with the lesson that eternal life is for all who struggles to
live the life that assures salvation.
1. This is what
consultation and dialogue does –to help dispel ignorance and inject knowledge;
one that leads to eternal life. Dialogue promotes and enhances peace. Whenever
dispute or acrimony is noticed in any sector of the human society, and dialogue
is sent to oblivion, then peace becomes but a wish. But when dialogue comes in,
and the parties reach a compromise, peace sets in. In the Nigerian society, if
the citizens can embrace consultation and dialogue in their polities, the very
many secessionist groups emerging from different parts of the country will be
minimized. The Government should try to pay heed to the cries of the citizens,
as the citizens should also cooperate with the Government whenever there is a
call for peace. Some citizens are given the roles of ‘special advisers’ in our
politics. The reason for this role is to assist the head that has the crown to
develop a listening ear and a dialogical spirit in such a way that when
challenging issues erupt, they can listen and dialogue in order to get them
resolved.
2. However, there are
persons who engage in dialogue, but with an improper intent. Our conversation
with people must be rooted in sincerity of heart and purity of intention. We
should not engage in dialogue so as to garner points to pull people down or to
imprison people from what they say. Dialogue must be oriented towards
self-improvement and growth. We must engage in dialogue so as to heal the
other, to bandage the wounds of the other and to assist the other towards
wholesomeness (of body and of spirit) just like the Samaritan. But for an
efficient dialogue to be met there must be a listening ear and an honest mouth.
Jesus never misled the lawyer who questioned him. We sometimes fall into the
trap of misleading those who come to us for an advice or suggestion. We
convince them to take particular actions and behaviours that are inimical to
the society, their families and their friends. Try as a Christians to always
offer a sincere admonition whenever you get an opportunity, for you may be
saving many souls through that.
3. On a spiritual
sense, many Christians have forgotten the importance of consulting their
spiritual leaders. Many are deceived into going to places and persons that do
not believe in good Christian ideals. Many are deceived into not sharing their
problems with their priests. Remember, problem shared is half-solved; so too
problem shared and admonitions given bring much relief and calmness. Never die
alone in your cubicle. Come out, meet with your priest, and be clarified,
consoled, admonished, or guided. When last did you consult your priest as a
Catholic? Or are you one of those who think priests are not approachable, and
so are deceived into consulting persons that make us derail? The Catholic
Christian spirituality urges all the faithful to have a spiritual director;
someone to whom you can comfortably discuss your spiritual needs and concerns
with. Indeed, it is an imperative to every Christian to find a spiritual
director, a counsellor who assists him or her in spiritual life. As a Catholic,
do you have one? If you have one already, when last did you consult him?
4. We must never
repudiate the importance of priests in the life of Christians. They represent
Christ and lead us to the one they represent. That is why they are regarded as
another Christ. The Second Reading (Col 1:15-20) assures us that Christ is the
head of the body the Church. Hence, we must not shy away from meeting Christ in
the person of his priests to discuss the concerns of our faith. Never allow
yourself to lose the sense of trust, humility, and obedience, for these virtues
necessarily are needed in our spiritual consultation and direction. Trust gives
you the courage to approach, humility gives you the strength to listen, and
obedience gives you the power to act according to the direction. Little wonder
Moses enjoined all Israelites in the First Reading (Deut. 30:10-14) to obey the
voice of the Lord and to keep his commandments. We must pray to God to bless us
with good consulters, interlocutors and spiritual directors just as Christ was
to this young man. I wish you a blessed week ahead. GOD BLESS YOU.
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