CUT OFF FROM WHOM?

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

Rev. Fr. Ezekoka Peter Onyekachi

We live in our world where many believe in the securities they can offer themselves. We experience the people of this era who are so concerned with clinging extremely to things that cannot offer them security. We have also witnessed the characters that see themselves as lords and masters without whom no one succeeds. We have also mat in one way or the other individuals who believe in the power and security offered by what they have (possessions) or whom they have (connections). We live in a society where very few can succeed without being connected. We have seen situations where by the less qualified gets appointments meant for the more qualified. This is a degenerated lifestyle that undermines the dependency of the human person upon the divine person. Those who place all their hope and trust in contingent persons and things end up either frustrated or running out of the track. Only with God can we run well according to the track so as to end up in glory.

The Gospel (John 15:1-8) presents us with the allegory of the vine. Jesus calls himself the true vine. This suggests that there are vines that are untrue. We must recall that Israel was regarded as the vine of God in the Old Testament (cf. Ezekiel 19:10). She continued to disregard the dictates of God, and was constantly unfaithful to the covenant she had with God; thus she as a nation was untrue. In calling himself the true vine, Jesus brandishes his fidelity and connectedness to God. He tells us that he is our own fidelity to God can only be got though our cleavage to him who has in the most truthful manner been one with the father. The only thing that can save us is to have an intimate living fellowship with Jesus. For us to succeed and bear fruit, we must become the branches of the true vine. No external contact can make anyone fruitful and right with God; only the anchoring on Jesus can do that.

Yes, we can become the branches of Jesus. But that is the first stage. The second stage is that we must strive to bear fruit. The more we bear fruit, the more Jesus looks after us by pruning us, and then the more we bear more fruit. Bearing fruits can be likened with the effort we must make as Christians. We must develop that for which God has endowed us with. We must not allow anything or anybody to strangulate or stifle what God has put into us. Constant effort must be made by us, for it is in making these efforts that we invite Jesus to come and cleanse us of the frailties surrounding us and prunes us of the unnecessary adaptations we make over time. By so doing, we remain in shape. This is because we are abiding in Jesus. Anyone who does not bear fruit while claiming to abide in Jesus simply grows wild and dirty till he/she withers away for absence of care and pruning. These are the ones regarded as the useless branches.

There are many ways we can become useless branches even when we claim to abide in Jesus. The first is that we can refuse to pay heed to Jesus and his message to us. The second is that we can listen to him, but however render lip service unsupported by any deeds. The third is that we can accept him as our master, but in times of difficulties or the desire to follow our own will, abandon him. The fruitless branch has only one goal. It is on its way to destruction. But who are these useless branches? It can be the Jews. It can be us today. The Jews have refused to listen to Jesus; they have refused to accept him, and thus can be seen as useless. Christians today can also be useless vines. They are those who profess Christianity without practice, and words without deeds. Their leaves blossom and spread so well that people think they are healthy. However, they will never bear fruit because they are fake branches. This type of Christian may be anyone. We need only make effort not to be those branches that are only with leaves without fruits. If these branches are cut off, only one awaits them –withering away.

We only bear fruit when we are abiding in Christ. Christ is the only reality apart from whom we bear no fruit. No other human spirit or evil spirit can make such a claim. Do not be discouraged when someone tries to convince you that you are nothing without him. That one is not your God. Do not be frustrated when you think that there is a gigantic door trying to be closed against you. Jesus is the master and has the master key. And if you abide in Jesus, he borrows you this master key to unlock every door you deem fit. No human being is a possessor of success; only God possesses it. Anyone who looks down on another and gives others the impression that he is the true vine is like the branch that has fallen from the true vine. Sometimes, the branch may think it can survive outside the main vine, as it tries hard to root itself on the ground, but it is a pity that it cannot achieve this since it has no power to produce roots.

Nothing in life should become one’s untrue vine. We must be aware that it is only to Christ that apart from whom we are nothing; not to wealth, not to academic qualification, not to age, not to positions of power, not to human connections, and not to purported self exultation. The things of this world are all vanity, and cannot be regarded as true vines, and no one should gain your conviction by the impression he gives you that he/she is a true vine.  Only Christ assures fruitfulness. Only he can make something grow. Anyone can plant and water, but only God grant the growth. The First Reading (Acts 9:26-31) is a clear sign that if Christ is with you, acceptance and fruitfulness awaits you. Paul was a figure the disciples dreaded, but when Barnabas explained his relationship with Christ, the disciples accepted him. It was because Christ was with him that he bore fruits in all Judea, Galilee and Samaria. Christ was with his people; they grew in number. The growth there signifies fruitfulness.

All we need do is, as John in the Second Reading (1 John 3:18-24) advised: we should believe in the name of Jesus and love one another just as Jesus commands us. He avers that those who keep the commands of Jesus remain in him, and he in them. If we forget Jesus, we wither. If we abide in him, we are pruned and bear more fruits. Cut off from Jesus, we do nothing. May this week be a week of greater rapport with Jesus. May it be fruitful too for all the branches of the true vine. Amen. God bless you.

THE SHEPHERDS THAT WE ARE: GOOD OR BAD?

HOMILY FOR THE 4^TH SUNDAY OF EASTER, YEAR B

Rev. Fr. Ezekoka Peter Onyekachi

The Good Shepherds Sunday reminds us of the love and care of God. It is a day that preaches Christ as our good Shepherd, and as well challenges us to imitate Christ in becoming good shepherds ourselves. In the Gospel (John 10:11-18) of today, Christ spells it out categorically that he is the good shepherd as against the bad ones. He makes a comparison between the good and the bad shepherd.

1) The good shepherd protects and fights for the sheepfold in readiness to offer his life for them. An example of this is in 1 Samuel 17:34-35 when David told the story of how he wrestled with the lion and the bear in a bid to protect the father’s sheep. The good shepherd was always ready to risk his life in defense of the flock. There was also the bad shepherd who is not ready to protect the flock. He is only there in the guise of a shepherd when there is no intruder. But when an intruder comes, he leaves the flock and runs away. This shows that he never truly loved the sheep. He does not really care for the sheep. Perhaps, his interest is to shepherd the sheep simply to maturity when they can be sold for financial income. All he sees in the sheep is money and personal enrichment. This is also true about some relationships; some friends are like bad shepherds to fellow friends. They are there to be with you during the peaceful moments, but when the going gets tough, they take to their heels.

2) Now, the difference between the good and the bad shepherd is this. The good shepherd is faithful while the bad shepherd is unfaithful. As the good shepherd loves and cares the sheep, the bad shepherd only pretends to love and care for the sheep. And because the good shepherd loved truly his sheep, the sheep were his friends. He smells like them, plays with them, pets them, and takes care of the wounded among them; and so he thinks of them even more than he thinks of himself. The bad shepherd detests the smell of the sheep. He claims to be a shepherd, yet does not act like one. He hates to get so close to the sheep for the fear of being soiled or stained. He is prone to allow a particular sheep to die of ill health, because he hates to bear it on his shoulders for treatment. The good shepherd sees his work as a vocation and is truly called. He lives out his calling. He acts as the owner of the sheep. The bad shepherd sees his work as solely a career; as a means of making money. He does the work solely for the pay he could get. He acts as a hired labourer. He is not interested in the enormity of the task but in the financial pay after the work.

3) The good shepherd knows that there are threats to his work. He builds himself ready to face the challenges. For the time of Jesus, wolves were a great threat. This is why Jesus told his disciples that he was sending them out as sheep in the midst of wolves (Mat. 10:16). Paul also warned the elders of Ephesus that grievous wolves would come not sparing the flock (Acts 20:29). We know a good shepherd when he is able to face and withstand the challenges. He knows that surmounting challenges is part and parcel of his duty. However, a bad shepherd does not believe in such. He believes that the challenges only multiply the work, and if at all he works to surmount them, he expects an extra pay. The point in all these is that the good shepherd loves the work more than the reward, whereas the bad shepherd loves the reward more than the work. The bad one prioritizes money over any other thing in his area of work, where as the good one prioritizes service over any other thing. This teaches us that challenges are bound to be involved in our areas of work; indeed, they make work more interesting. Embrace the challenges and work to conquer them.

4) Taking the issue to how employees manage the business of the employers, these questions come to mind: What is it that I do that makes me a good shepherd? What is it that I do that makes me a bad shepherd? To strive to be a good shepherd in your area of vocation, career or profession, certain things are involved. There is an employer, and there is an employee. Employers are happy when they see employees handling their business ventures as theirs. House owners are happy seeing tenants take care of their building as if it was theirs. The government is happy seeing the citizen work for the state selflessly. Every employer desires maximum cooperation and sacrifice from the employee. Now, a good employer takes care of the employees so well that he goes beyond the normal salary. He not only pays the employees their due, but goes beyond it to ask them about their welfare, takes care of their health (if he sincerely can), takes them out for sight-seeing, protects them against any unjust aggressor, visits their homes, giving lunch (if he sincerely can), etc. Bad employers do not do all these; they even find it difficult to pay the salaries of their employees. This is evil.

5) The employees must understand that service is paramount. The employee too is a shepherd. It pays to work and handle the business of the master well, for such a good attitude makes one to acquire his. We have to handle the property of the landlord well for in so doing we attract the grace of becoming landlords. This is also true in our relationship with God. If we work well for God in service to Him and to humanity, we qualify to live with him in heaven. The employee ought to strive sincerely to keep to the rules of the business. He must go beyond the work assigned him, to include loving the work. He does this by checking for ways and avenues of improving the business and giving candid advice for that, calling the attention of the employer or landlord on seeing any possible danger, fighting against enemies of the business. Bad employees/tenants (shepherds) join forces with enemies to bring about the downfall of their hosts. This is evil.

6) Christ is the Good shepherd. The Church of Christ is the flock. He takes care of the Church so well, irrespective of her sins. Just as facing challenges as part of the mission of the good shepherd, Christ faces crucial challenges in the Church. He wards off the enemies of the Church. Surely, the Church is always under attack, from outside and even from within from wolves and robbers. Christ is her cornerstone, and this is why no weapon can destroy her. Our Good Shepherd has laid down his life for the Church and even still does. He heals the Church of her sins, and bandages the wounds caused by these aggressors. This is why Peter in the First Reading reminds us that the healing of the cripple is done in the name of Jesus Christ. He is the cornerstone of the Church and the dispenser of salvation to all. This is/was possible because of the love of the Father; it is because we are God’s children, the sheep of his flock (cf. Second Reading; 1 John 3:1-2). May we continue to remain in this sheepfold, now and always. Happy New Week. God bless you.

BEGINNING FROM JERUSALEM

HOMILY FOR THE THIRD SUNDAY OF EASTER, YEAR B

Rev. Fr. Ezekoka Peter Onyekachi

To begin a venture, one needs to properly choose a starting point. The starting point can make or mar the venture. But a good starting point assures progress and success. What makes a starting point good is its power of being a propellant. Propellant here implies the ability of a thing, place or person to become the first spring of the platform of success. The mechanisms of the spring determine the height of the person who uses it as the take-off arena. The success of people and institutions we consider successful is linked to their first spring. A weak spring will not make the one who jumps on it to soar very high, but a strong spring makes the one who jumps on it to soar high. Surely, ‘higher’ is higher than ‘high.’ This is the relevance of a good starting point. Learn to choose it well. Christians after the death and resurrection of Christ needed a good platform to diversify the Gospel to other countries and villages. This starting platform would greatly influence the success of the mission. In this lies the choice of Jerusalem as the place from which the Gospel would be spread.

In the Gospel Reading (Luke 24:35-48), the abrupt appearance of Jesus removed fear and doubts from the apostles. Christ gave them more courage and faith to believe and proclaim him; after which he made them aware of the salvific role of Christ which they must proclaim in clarity and courage. This is the proclamation seen from the mouth of Peter in the First Reading (Acts 3:13-15.17-19). The fearless Peter was sure of his message that Christ was risen. Having been made a strong witness of the message of resurrection and of repentance, he called the people to repentance. Do not forget that this message of Peter came after the healing of the lame beggar at the beautiful gate of the temple in Jerusalem. The proclamation he started on the Pentecost day he continued after the healing experience. This message began in Jerusalem. It was according to the instruction of Jesus that the message of resurrection and deliverance must begin from Jerusalem. And this instruction constitutes the last lap of the Gospel. Thus, Jerusalem was an enabling ground where it all started. It is the first city to be evangelized by the apostles. But why must it be Jerusalem?

1. Jerusalem was the capital of Israel. During the reign of King David, Jerusalem became the capital of Israel (2 Sam 6-11). In politics then, Jerusalem was a respected city. It is known as the dynasty of David. And Christ is the son of David. Thus, having the city as a starting point would give great honour and respect to the message. Not only that, it would also ensure the continuity of the dynasty of David in Christ whose message would be proclaimed therein. If the message would be preached in Jerusalem and be accepted by many, it is much easier then to preach it in other towns and villages.

2. Jerusalem was the seat of worship. It was regarded as a holy city. During the reign of King David, the Ark of the Covenant was brought down to Jerusalem (2 Sam 6), and subsequently, the temple was erected by Solomon. It is the place which God chose for his name to dwell there (Jer. 3:16; 2 Kings 21:4). Ever since, the Jerusalem temple became the most important edifice in the whole of Israel that brought people together. Jerusalem then became renowned for religious and pious activities. Thus, Jerusalem contains those who are religious and who understand so much the religious history of Israel. If the message begins in Jerusalem, then it will receive greater receptivity by the hearers than other cities who are merely interested in trade and economy.

3. Jerusalem has a theological symbol. Jerusalem would be constantly destroyed, but would also be constantly restored. But the restoration is always the work of God. It became a very important messianic conception. The restoration of Jerusalem is the work of God, and since Christ is God, then this restoration rested on the shoulders of Christ. This is where this message must start. It is the known earthly Jerusalem. It is the restoration of this earthly city of Jerusalem that can assure thetotal restoration of the heavenly city of Jerusalem, otherwise known as the New Jerusalem, where the millions of angels are gathered. The New Jerusalem is eternal. The vision in Apocalypse gives us the insight to confirm that the New Jerusalem is the kingdom of God. And Christ’s mission was to establish the kingdom of God, as he himself is the kingdom. So, starting the mission in Jerusalem has a strong theological motif which is in line with the history of salvation and redemption.

Now come the questions from which we draw few lessons: how do you choose your starting point? What do you when you are about to start? How do you make your starting point a good place to start?

The beginning of an endeavour is a nut not so easy to crack. There is involved great planning and thinking. To choose a starting point, you must look at your goal. You must know your intention and what you intend to achieve. You must scrutinize too whether that platform can land you to wherever you desire. Discover your territories well, and choose a friendly one. Making the choice of an enemy territory would surely ruin your dreams and goal. No wise man purposefully allows himself to be burnt by a blazing fire; the friendly, the better.

Charity begins at home. This is said with the view of home as a peaceful place; a place where progress is encouraged, and development is founded. When you are starting, the place you must remember is home. Be homely with your success. Do not decide to begin in a distant land. Jerusalem was the land of Jesus and the apostles. Begin from your hometown. Begin from your village. Begin the correction from your various families. Start the spiritual cleansing from your home. Start the message of repentance from your home.

In line with this, begin your business establishments in your home. Your wealth and riches have to be felt at home. Home here can mean ones village, family, community, Church, and working place. Some persons grow comfortable in looking outside than looking within. Make your family a priority. Many times, in death, friends withdraw. The carcass is then left in the hands of family members. To make the decision to offer your first salary to the parents who trained is not a bad decision, rather than waste it on things unimportant. These things are important because the first platform in life endeavours matters a lot.

Finally, Jesus is the beginning and the end. You must remember Jesus when you are about to start. Jesus must be your unseen foundation. This is because it is with Jesus that you can fly well. Jesus was with his apostles; that was why they succeeded. If you make Jesus your focus and locus, you will surely succeed. Cling to him, no matter the situation. This was the same admonition St. John gives us today in the Second Reading (1 John 2:1-5a). We have a father who desires the success of our mission, be it evangelical or professional. He is our advocate who does not abandon us. Even when we sin, he easily pardons. Begin your life with Jesus, so that you can end with Jesus. Happy new week to you. God bless you.

RESURRECTING TO “ONE HEART AND SOUL”

HOMILY FOR THE SECOND SUNDAY OF EASTER, YEAR B

Rev. Fr. Ezekoka Peter Onyekachi

The resurrection and the appearances of Jesus were the strongest and deepest foundation for the unity, love and peace lived and experienced by the early Christian community. Any form of unity without a solid foundation crumbles in no far time. The resurrection faith was a great propellant towards more courage and determination to spread the gospel of the risen Jesus. It was a proof that the journey of faith is not ended yet. It opens the way and shines the light for better livelihood and lifestyle. A story is told of an African Muslim who became a Christian. His friends asked: why have you become a Christian? He used an analogy to answer this question. He answered: it’s like this. Suppose you were going down the road and suddenly the road forked in two directions, and you didn’t know which way to go; and there at the fork are two men, one dead and one alive –who would you ask which way to go? Jesus is alive. Only he can show us the road. His resurrection is directive; only if we believe and preach it. Believing and preaching it requires a worshiping community, since such a community assures us of the unity we need for the solidity and mobility of this message.

The Gospel of today (John 20:19-31) gives us a clear message of what a community of faith does. The story tries to convince us that it was most likely that the disciples continued to meet in the upper room where the last supper had been held. However, they were so afraid that they constantly locked the entrance doors. Having witnessed how Jesus was killed, they were afraid of whose turn would come next. This they did in the eve of every first day of the week; the content of such meeting would surely be to pray and console themselves, and to make sure that no one would be vulnerable to the pranks of the Jews. As they were together, Jesus suddenly came into their midst. He greeted them in their normal way: peace be to you. Jesus comes when we are together. He is attracted to a faithful community. If you want to see Jesus, join the believing community and gather with those who believe. In there, more experiences that enhance faith abound.

Yes, a family that prays together stays together. Praying was their bond; and thus they were living in unity. And because they were united, Jesus gave them peace. Peace is the consequence of unity. Peace does not come where there is disunity. The reward for peace then becomes the Holy Spirit. After offering them peace, Jesus proceeded to give them the Holy Spirit. And since the Spirit had been given them, empowerment followed. The empowerment was one of the power to forgive and retain sins. The process then goes this way for a worshipping community: Unity – Peace – Holy Spirit – Empowerment, whereby their sequence flows logically. Ubi caritas, et amor, Deus ibi est. This means that where charity and love is, God is there. The Holy Spirit does not dwell in a violent place. He is the Spirit of peace.

However, one of the disciples was not around. Thomas was not there during the visit of Jesus. Had it been he knew that Jesus would come that day, he would have been there. There are lessons we can grab from this. Thomas was absent when Jesus gave them the Holy Spirit and the empowerment that came with it. Even though we might allude that this empowerment was generally meant for all, both those present and those absent, but we must be aware that whenever we are not where we ought to be, we run the risk of denying ourselves certain privileges and opportunities. All that may happen is to partake in the blessing and anointing of others. It is better to be the direct recipients of God’s favours than to partake in the favours of others. We must be carriers of anointing ourselves. We need to be present in the church, and not merely asking the other faithful how the worship time was.

When he was told about the visit of the resurrected Jesus, he doubted. Thomas was someone who was prone to doubt; that is why he is called the doubting Thomas. We must recall too his expression when Jesus told his disciples that they are going to raise Lazarus. He said: let s go that we too may die with him. This is an expression of doubt and of trying to give some medication to a dead man. Thomas was however cured of this threat to faith when Jesus visited the second time, and challenged him to touch him. Then came the greatest confession of faith by Thomas, My Lord and my God. Thomas saw and believed that it was the Lord. Doubting Thomas did not stay in doubt. He became a courageous witness of the resurrection faith to many lands, in ancient Babylon, South Malaba and even to the East coast of India. The problem is not simply connected with doubting but remaining in doubt after experiencing Christ. His belief added to the belief of the other disciples, and thus there was more unity in faith.

This unity in faith got from the resurrection and appearance experience is chiefly seen in the First Reading (Acts 4:32-35). There in, we see very importantly, five indispensable characters of unity as seen in the life of the early Christian community.

1) They were of one heart and soul. The resurrection experience and faith bonded one believer to the other. They understood so well that the mission at stake warranted their unity. Mission requires unity, just as unity enhances mission. This is so during the reign of King Hezekiah who desired to gather the whole house of Israel and Judah for the celebration of the Passover. The hand of the Lord was on them to give them one heart to do what the king and the princes commanded (2 Chro.30:12). Having one heart softens the heart of all. In Ezekiel 11:19, we discover that the promise made by God to the house of Israel of giving them one heart most probably leads to keeping the commandment of God. When we are of one heart, we achieve more, and we become more prone and wilful to obey God. This is what says in the Second Reading (1 John 5:1-6) that our love and obedience to God is weighed by our love of the children of God.

2) They owned everything in common. The responsibility that the members of the early Christian community had one another led them to develop a lifestyle that destroyed poverty and wretchedness in their midst. We must note that this sharing was not as a result of law. It was as a result of love, which came spontaneously. It is not when the law compels us to share or give that we have really done well or have become Christians. It is rather when the heart moves us to share that we live the Christian sense of charity.

3) They gave testimonies with great power. The unity among them translated to the practical lifestyle 

of bearing more witness to the foundation of their unity. They continued to bear witness to the resurrection of Jesus. Unity is power (Igwe bu ike). We have more power to proclaim our faith when we are united with one another.

4) Grace was upon them. Surely, grace attracts more grace. Holiness attracts more favours. Unity attracts more love. The life of oneness and love they practiced drew them much closer to the grace of God. Grace was there to bond them towards indestructibility and solidity. When we are one in heart and mind with our brethren, God is surely there.

5) There was justice. This justice is seen in the manner in which they distributed what has been brought by members. It was distributed to each man just as the man needed. This is distributive justice. This means that those who had not began to have, while those who had in excess were not interested to have more. Equity is giving to each man what he deserves and needs at a particular. This is what St. Paul makes the people of Corinth to understand when he advised them to be more generous: your abundance at the present time should supply their need, so that their abundance may supply your need, that there may be fairness. Equity solves the social problem of the society whereby the rich become richer as the poor become poorer. Any society that fails to understand the tenets of distributive justice impoverishes her citizens, to the extent that the economy may seem to be growing but the people are suffering.

It is in this last point that the mercy of God shines forth so much. God desires us to practice mercy. We practice mercy when we are not selective about whom we show mercy. God’s mercy is for all. And this is the emphasis of today which is the divine mercy Sunday, when we recall once more the great mercy shown to us by God in the sending character of his son, Jesus. May we too tap immensely from this mercy of God and learn to practice it. Amen. Happy Divine Mercy Sunday. God bless you.