MAY I SHARE IN YOUR GLORY

HOMILY FOR THE 7^TH SUNDAY OF EASTER, YEAR A

Rev. Fr. Ezekoka Peter Onyekachi

Today, we are confronted with John 17 which is known as the High Priestly prayer of Jesus Christ. It is a chapter in the Gospel which contains the words uttered by Christ, with eyes lifted up to heaven in prayer to the Father, and was uninterrupted by any question or interaction until the end of it. After this prayer, the next set of words Jesus uttered which was a question to the band of soldiers who came to arrest him was: whom do you seek (John 18:4)? This reminds us too of the very first set of words Jesus uttered in the whole of the Gospel of John which was a question to the two disciples of John: what do you seek (John 1:38)? As the first concerned things (what), the second concerned a person (who). As the first was a quest to discover the works of the Messiah so as to be with him, the second was a quest to discover the Messiah himself so as to arrest him. And so, the priestly prayer stands as a nexus that corrects the limitations of John 18:4 and John 1:38. The disciples should rather have sought the person of Christ and not the works. The soldiers should rather have sought the Christ to be with him and not to arrest him. Hence, from the foregoing, the prayer came directly before the betrayal as it clearly demonstrates the end of Jesus’ ministry.

 

In John 17, we meet the sacred words which are incomparable with ours in prayer. But a deeper scrutiny and reflection over the words of this prayer reveal to us three major petitions of Jesus to his Father: GLORIFY (John 17:1.5), KEEP (John 17:11b), and SANCTIFY (John 17:17). For the purpose of this reflection, we shall have to dwell on the first petition which actually is the Gospel reading of today (John 17:1-11a).

The word glory (which is rendered in Greek as Doxa) regardless of its occurrence in different forms appeared five times in the Gospel. Jesus prayed: Father,...glorify your son that the son may glorify you. The glorifying in the Son is fully explained in the Father as being that which the son possessed in that ineffable fellowship with the Father, not merely before incarnation, but before creation. However, the glory Christ now prays for points to the appropriate recompense of his earthly life and character. The petition not only reveals the divinity of the son but the acceptance of divine will, which is the death on the cross, and the introductory clause the hour has come points to the impending sufferings as the first step in the answer to the petition. The purpose of this petition is clear. It points to the mutual nature of the glory shared by the Father and the Son and the Son’s selflessness (not for himself, but for men). He sought glory not out of weariness of the earth, impatience in suffering or limitations of mankind, but that he might manifest fully the name of the Father by that glory they share. All gears towards the revelation of the Father; that they may know the only one true God. This is the perfect culmination of the glory of God which before the incarnation has many prefigurations.

Obedience exhumes divine glory. And that is what I call covenantal glory. In Exodus 24, we encounter the confirmation of the covenant between God and the Israelites. When Moses read the book of the covenant and read to the hearing of all the people, the people in unison concord: all that the Lord has spoken we will do, and we will be obedient (v.7). And the word of God made us aware that when Moses went up to the mountain, he met the glory of the Lord in the forms of cloud and of fire. Now, the glory that came down in form of cloud which covered Moses appeared to the people like a devouring fire. When you obey, divine glory is attracted.

Truthfulness attracts glory. And that is the type I call vindical glory. And when in Numbers 14, the people rebelled against Moses and Aaron, and even wanted to elect a leader that will lead them back to Egypt due to the majority report of the spies sent into Canaan, Joshua and Caleb came up with their report of encouragement which expressed total faith in God. They warned the people against the spirit of rebellion and fear, but the people rather wanted to stone them, for perhaps they had thought that they were not realistic with the situation. As they planned to do this, the glory of the Lord descended and vindicated them. The Lord is the King of glory (cf. Ps. 29:7-10). When you are about to be persecuted unjustly, divine glory is attracted. Glory vindicates. You will experience the Lord repeating the words he uttered to the Prophet Isaiah in 48:11, for my own sake, I will do it. For how should my name be profaned. My glory I will not give to another.

Divine glory protects and guides. This type is known as the Shekinah Glory. In Exodus 13, the shekinah was evident. The Israelites set out from Succoth in their escape from Egypt. There the Lord appeared in a cloudy pillar in the day and a pillar of fire by night. By day, the Lord went ahead of them on their way and by night in a pillar of fire to give them light, so that they could travel by day and night (Exodus 1:20-22). This type of glory insofar as it guides and protects also makes us to be quick achievers, to be vibrant, to avoid laziness, and to be fast. When you see yourself marking time in your business or you feel your destiny is being delayed, call on the shekinah glory.

The Psalmist prays in 72:19 that the glory of the Lord may fill the earth. It is this glory that ensures obedience and justice. In Psalm 108:5, he continues to pray that the glory of the Lord will be over all the earth. It was this prayer that we came to notice answered in John 1:14 when in the incarnation, the word became flesh, and dwelt among us. The Evangelist expressly wrote that the world which became flesh was the highest manifestation of God’s glory, the glory as of the only Son from the Father, full of grace and truth. Therefore, the glory which Moses prayed for to be shown in Exodus 33:18 was manifested in John 1:14; and that is in the incarnation. An awareness of God’s glory in Christ develops two consequences. 1. Such glory is centred upon the cross, resurrection and ascension of Jesus Christ as the events which helped to establish the kingdom of God on earth 2. Such glory develops in us an understanding of the Spirit poured out into the hearts of believers as the one who enables men and women to give glory to God by working for the justice of God’s kingdom. The glorification of God consists in the salvation of this world and the divinization of humanity.

There are therefore some ways of demonstrating our experience of the glory of God.  The first is a life of prayer. In the First Reading (Acts 1:12-14), the apostles after having witnessed the glorious ascension into heaven went back to Jerusalem and did no other thing than to devote themselves to the life of prayer. However, to pray well, we must begin with the acknowledgement of God’s glory just as in the priestly prayer of Christ he began with acknowledging the glory he shared with the Father. An acknowledgment of the glory of God brings us down to our knees in obedience of a God who is our creator and redeemer. This is the way of maintaining our own glory. We maintain our glory by glorifying God. This is the last sentence of the Second Reading of today (1 Pet. 4:13-16). St. Peter enjoins us that even in suffering we must glorify God because it is in suffering that glory is revealed.

Glory challenges us. We acknowledge the omnipotence of God. We discover our nothingness before Him. We carry ourselves with dignity by not sinning. We see the divine glory in others by not mistreating our fellow humans. We work for justice, love, and peace to ensure that the glory of God is felt in our world. It is because God is glorious that we humans are glorious. May we have this at the back of our minds as I wish you a blessed week ahead. God bless you.

MOTION FOR PROMOTION

 
HOMILY FOR THE SOLEMNITY OF ASCENSION OF THE LORD, YEAR A

Rev. Fr. Ezekoka Peter Onyekachi

No one has gone up to heaven except the one who came from heaven, the son of man who is in heaven. Today is ascension Thursday; a day we commemorate Christ going up to heaven. His ascension to heaven returns him to the heavenly throne at the right hand of God from whence he came to earth (cf. John 1:14). Jesus’ ascension brings to an end the resurrection appearances. Whereas resurrection expresses the reality of Jesus’ triumph over death and the identity between the risen Lord and Jesus, ascension brings out the divine aspect of Jesus’ destiny. After the nailing on the cross comes the hailing into glory. Thus, the reality of the ascension of Jesus into heaven is a truth which provides the key to an understanding of many different aspects of our faith. For John Chrysostom, in the resurrection, the disciples saw the end but not the beginning, and in the ascension, they saw the beginning but not the end.

But what is ascension? This is the transfer of the risen body of Jesus to heaven, which implies his corporeal survival, final glorification, and his departure from the material universe. The same author wrote the Gospel of Luke and the Acts of the Apostles (from which the first Reading is got; 1:1-11). In his Gospel, Luke had given a very brief account of the ascension (Luke 24:51). There is a certain difference which is needed to point out between the two accounts. In the First account (Luke), the ascension appears to have taken place on the day of resurrection at Bethany, but in the Second account (Acts), and the ascension took place after forty days after the Resurrection. About this, we can simply suggest that it is a deliberate retelling of the story with more explicit details. Thus, Acts 1:9 is an extended version of Luke 24:50.

Having charged his disciples to remain in Jerusalem and wait for the promise of the Father, which is the Holy Spirit, and having interrogated with them concerning the power of this same Holy Spirit, Jesus was taken up to heaven. As the disciples were still gazing into heaven, two men in white robes came and spoke to them concerning the hopeful return of Christ. From this episode, we notice that the ascension of Christ is a prelude to Jesus’ sending of the Holy Spirit upon his disciples at the feast of Pentecost. There are some theological features in this episode. The cloud is clearly an allusion to the coming of the son of man in the clouds at the parousia. Also, the ascension here is a necessary prelude to the coming of the Spirit who is the paraclete. But in all, the ascension is a necessary proof of the completion of the mission of the Christ.

There is the significance of the mountain. The mediator of the new covenant Jesus has ascended not a mere mountain but that which represents heaven. In order to draw us up, he needs to be up. He ascended into heaven. Heaven, according to the Old Testament is the inaccessible home of God which symbolizes his transcendence (Isa. 66:1; Ps. 115:16). For human beings to even aspire to scale its heights is utter arrogance (cf. Gen. 11:4ff), although by God’s gift, some chosen ones like Enoch (Gen. 5:24) and Elijah (2 Kings 2:11) were taken up to be with God. The mountain here signifies a platform for greater heights. Ascension calls to our mind the move we must make with Jesus to the mountain which is a place for greater heights. Going with Jesus to the mountain assures our success and eternal life with God. The mount of ascension is the mountain of upliftment and promotion. Your motion to the mountain ensures your promotion. I wish you the blessings that flow with ascension. God bless you.

I WILL NOT LEAVE YOU ORPHANS...

HOMILY FOR THE 6^TH SUNDAY OF EASTER, YEAR A

Rev. Fr. Ezekoka Peter Onyekachi

There was an eight year-old boy. He was found inside the Church, praying. Seated beside him was his younger sister. Together with his sister, they were muttering silent supplications to the Almighty God. Their father who died of a ghastly motor accident had just being buried. They were orphaned. And their mother had been struggling all alone to see that the two children survive and at least eat. The children knew that the relatives were mistreating the mum, as even some elderly men had started to cultivate forcefully in the lands own by their dad, which virtually belong to the family now. But the mum would always make the children to believe that everything was alright. They need only to struggle and the sky would be their limit. This little boy never lost hope as he was aware that the only person they needed to talk to about the situation of their family is God. Soon, an old man who had been watching them decided to talk to them. He moved closer to these orphans who were deeply in prayers. When he got to them, he contemplated the boy and the girl, as the boy cuddled the sister as if to console her. The boy looked emaciated. His shirt bore testimony to the good old days; days when children had parents who cared and catered to their needs and comforts. Their shirts were old but not dirty. The boy had learnt during one of the sessions of his catechism classes that cleanliness is next to godliness. Thus, even in their state of deprivation, his shirt was very clean.

However, the boy and the girl were not aware that they had attracted the interest of the man. They were engrossed in their prayers, as their disposition demonstrated an absolute faith in God as their father. As the old man was still looking at them, the little boy began to weep. Tears occasioned by his experiences, and his powerlessness to help the situation of the family, but also filled with hope in the presence of the Lord. Then the man touched him slightly and spoke to him: what is it that you are asking from the Lord? And the boy looked up to the strange man and replied: my earthly father is no more; I am praying to my heavenly father to grant him paradise. My mother has kept on crying since then; I ask the Lord to give her patience, fortitude and peace. My sister always cries for clothes; I am praying that the Lord gives me money to get her clothes. Then the man probed further: do you go to school? The boy replied ‘yes’. What class are you now? The boy said: I don’t go there to study. My mother makes some pies; and I go to that school to sell them for her. That is how we survive now. At this point, the man could not bear it any longer. He too started to clean the tears from his eyes.

He quickly asked the boy: don’t you have any relative? The boy responded: we had relatives when my father was alive, but now, we have none. The poor orphans have no relatives. The encounter reached its climax when the old man asked the boy: if anyone takes care of your school fees, will you study? The boy responded: Never. Educated people are selfish and hate the poor. None of the literates here have bothered to talk to us or even tried to help us. All these people knew my father when he was alive. But now, they do not want to know us again. As if the boy was trying to advice the old man, he added in conclusion: Uncle, when your father dies, every single person whom you know turns to be a stranger.

This long story, apart from the fact of showing the plight of these orphans also shows the mentality which goes with demise. Often times, we are afraid when we sense that we are losing someone close to us. Even in friendship, there is some tension and fear that goes with us when a friend withdraws far from us. Jesus was well aware of this tension and fear. The Gospel (John 14: 15-21) of today opens to us the promissory words of Jesus to his disciples. Jesus clearly told his followers that he would not leave them as orphans; that means fatherless. Orphans are easily prone to hopelessness, fear of the unknown, discouragement, feelings of hatred, inhuman treatment and their likes. He knew that his disciples might be tensed since he was already talking about his death. At the moment, they were bewildered and numbed with the sense of impending tragedy, but the day will come when their eyes will be opened, their minds will understand and their hearts will be kindled, and then they will really see him. The resurrection of Christ actually changed despair to hope and it was then they realised his divine sonship. And so he continued to calm them.

Jesus never wanted his followers to be despaired on account of his physical absence. We noticed this feeling of despair in the small orphan boy whose experiences taught him some lessons. And so, he promised them that they will not be deserted. Christ never wanted his disciples to be withdrawn out of their fatherlessness. To be withdrawn would greatly hinder the good news which needs mobility and great charisma. They needed not to see anyone as a stranger, but as a possible convert to the message they were to proclaim. He promised them that another helper was coming to be with them so that no one will take away that which he has given them. He had given them faith, truth, courage, love and unity; and therefore the Spirit of truth would come and remain with them forever. This spirit has been active in the Church of God till today. Christians must realize that Jesus never left us orphans. The Spirit of truth is always there with us to direct, defend, counsel, and help us through the vicissitudes of our Christian life on earth.

Not long had Jesus promised his followers the Holy Spirit that the early Christian community started to experience the wave. In the First Reading (Acts 8:5-8.14-17), we see the fruits of this same Holy Spirit. This is a proof that Christ promise was actually fulfilled and continues to be fulfilled. Philip went to Samaria and proclaimed the good news. This is that same Samaria that was mesmerized by Christ after the encounter with the Samaritan woman. The Scripture is clear that Philip exorcised and healed many held who were in bondage, and there was joy all over the city. They became believers, were baptised and thereupon were confirmed. The apostles laid their hands on them, and they received the Holy Spirit; that same counsellor promised by Christ. Christ does not only bring God to us, in the person of the Holy Spirit. He also takes us to God. The Second Reading (1Pet. 3:15-18) makes it vivid to us that Christ death on the cross has the reason of bringing us to God. So, we must strive to be in the list of those who will enjoy this journey of faith and love to God.

Christians are never orphans. The Holy Spirit is with us. We are sure of this. Since we are not orphans, we must make effort not to neglect those who for no fault of theirs have found themselves as orphans in the society. It is the wish of God that we all enjoy love from our fellows here on earth and in heaven. Never indulge in laying heavy burdens on those who are fatherless. Help them, love them, and care for them. The cries of the poor are so loud in the ears of God. We must cease from intimidating and causing pains to the orphans of our society. At this juncture, we must acknowledge the efforts of those in our society who are fighting tooth and nail to see that orphans are cared for. We appreciate the efforts of Reverend Sisters and many Non-Governmental Organizations who have homes for orphans. Their work is really a noble one. We pray too that Christians would not contribute in putting children in the condition of being orphans, or making orphans feel the pains of not having at least one of the parents. We must help to clean the tears from the eyes of those who suffer in our society. Christ never leaves us orphans; and so, Christians must really not leave humanity orphans. We must go to those who suffer, just as Christ says ‘I will come to you’ and not relax at our comfort zones waiting to be approached by the poor. Leave your comfort zones and go to those who need your help. In that way, we succeed together. May God give us the disposition to tap from the riches of divine grace and the strength to help our neighbours. Amen. I wish you a splendid week ahead. God bless you.

HOW MANY ROOMS ARE THERE IN HEAVEN?

HOMILY FOR THE 5^TH SUNDAY OF EASTER, YEAR A

Rev. Fr. Ezekoka Peter Onyekachi

A man was on his deathbed. He was a man of great wealth, and was known for his joking question he always asked his rich friends concerning the house they built. He would always ask: how many rooms does your house have? This man built a gigantic house of 16 rooms, and furnished all. He reserved 12 for himself that even his household found it difficult to know the actual room he would sleep in each night. When asked why he did that, he would reply: for security purpose. Now, friends and family were silently there in the Hospital to sympathize and solidarize with him, when one of his little sons who hated the pompous way the father had lived and had made jest of poverty prudently broke the silence in the room and said to the father: But dad, how many rooms will you have in heaven?

   

Some people think that they are created only to seek the vanities of this world, work or otherwise steal to build houses, mansions, monuments, and amass wealth for themselves and for their unborn children. Some others believe that all that matters is to pursue money without any ethics. Some others yet think that what makes them human or dignified is the amount of money they have or the number of houses they are able to build. These people are just unconscious of the ephemeral nature of this world. You may get these things, but if you are not careful, they will become distractions for you from getting well prepared for heaven. The question that begs for answer is: how many rooms do you have in heaven? How are you furnishing it to be really an eternal abode for you?

In the Gospel (John 14:1-12) of today, Jesus gave his apostles a powerful assurance; an assurance that rejuvenates and re-invigorates. It was most probable that the apostles were despaired and disappointed with what they perceived as a hard teaching in the 13^th chapter of the Gospel. Jesus had predicted his betrayal and the denial of Peter, and so one can imagine the feeling the apostles were left with. If it was something they could avert, they would do so. So, Jesus had to make them understand that the betrayal, denial, suffering and death were all necessary and pathway towards the place he was going to. He must go through that means to prepare a place for them. He comforted his apostles. He said to them: do not let your hearts be troubled. Believe in God, believe also in me. In my Father’s house are many rooms. He is going to prepare the rooms for us, but we must provide the materials for the internal decorations and furnishings.

What does Jesus mean when he said that there are many rooms in His Father’s house? Barclay made us to understand that there are three suggestions to the Greek word monai which has been translated variously by the English versions, but here has been translated as rooms. For the purpose of this reflection, two have been selected. 1) The Jews believed that there were different levels of blessedness which would be given men according to their goodness or fidelity on earth. In the world to come, there are many mansions prepared for men; good for good, evil for evil. This likens heaven as a vast palace in which there are many rooms, with each assigned a room such as his/her merited. So, Jesus used a picture that they understood so well. By this, he brings to their consciousness that they must fight to have the good rooms and not the bad ones by the life they live on earth. 2) Jesus’ statements that there are many rooms could have also implied that there is room for everyone. I have my room, you have your room. And no one has more than one, for in heaven, equality exists. Some earthly houses can see someone having more than the necessary one room; it can even see many people inhabiting in one room and so becomes overcrowded; it can even shut its door against some visitors because its accommodation is exhausted. This is not so with the house of our Father in heaven. There, there is room for all. This answers the question of the little boy to the dying father: in heaven, I will have only one room, and no longer 12. Then I will lose the morale of ridiculing those who may have just one or may not have one at all but squats with others.

The next question comes: how do I help to furnish my room in heaven? The first thing to note is that it is Jesus who is preparing a place for us. John 14:2-3 makes this vivid. The function of Jesus becomes to work for us. Any material we give him is what he uses. How do you make Jesus to accept your material readily for proper furnishing of the room? Look at your spiritual life today; think about the way you live your life today, and then answer for yourself how your room in heaven is like currently. The Second Reading (1Pet. 2:4-9) helps us to understand better what we need to do to make good our rooms in heaven. The first condition is that you must come to the Lord; you must make effort to be present wherever children of God gather. Try to reckon yourself with the saints. Tell me with whom you go, and I will tell you whom you are. The second condition is that you must yourself be built into a spiritual house so that your sacrifice may easily be accepted by the Lord. We must not just belong to the worshipping community but must uplift that community through our commitment, sacrifice and holiness. Seven deacons were noted to have committed themselves to the ministry of service today. This was their way of sacrificing and contributing their own quota. When your sacrifice is accepted readily, your room in heaven is furnished. Indeed, your abode in heaven is furnished by those accepted sacrifices you make.

What are the materials you are gathering and sending to Jesus for that single room you have in heaven? The First Reading (Acts 6:1-7) is explicit on a particular virtue which is a strong material for our rooms in heaven; the virtue of service. There was tension in the early Church and there was the need to calm that tension. Seven men were chosen for the ministry of service. They were men of good repute, full of the Spirit and of Wisdom. Service is a good material for our heavenly abode. Service ensures a constant cleaning and sweeping of our rooms in heaven. But there are many other virtues which serve as furnishing materials.

These virtues are extracted from the Psalmist today (Psalm 145:8-9). The Lord is kind (kindness) and full of compassion (Compassionate), slow to anger (Patience), and abounding in great mercy (merciful). How good is the Lord to all (Impartiality/Justice). Kindness makes for the mattress and curtains of your room, compassion for the cooling device, patience for the wardrobe and its contents, mercy for the flooring, and impartiality/justice for the luminary device. With these virtues, you have a perfect room over there in heaven. If we are kind, compassionate, patient, and merciful and just, our society will become a better one for co-habitation.

On earth, it is clear that you can buy as many rooms as possible but you cannot buy rest, you can buy mattress but you cannot buy sleep, you can buy Air Conditioner, but you cannot buy peace of mind, etc. But in heaven these internal furnishings give you what they give on earth and even more. They give you rest, peace, and joy. Resting in peace implies that one has helped to prepare a good place for himself/herself for eternity. There is no need accumulating many rooms here on earth, but the one room you have in heaven is under furnished with not even a carpet. Jesus reminds us today to help him prepare a place for us in heaven. He has shown us great example to follow. He is even leading us and going ahead of us to make sure that we do not stumble. Do not join the group that are rebellious of God. What I wish you this week is that God gives you the consciousness of discerning the best thing in your life. May he give you the strength to practice those virtues that contribute to our eternity with Him through Christ our Lord. Amen. Happy new week and God bless you.