THE INDIVISIBLE UNITY

HOMILY FOR THE SOLEMNITY OF THE MOST HOLY TRNITY

Rev. Fr. Ezekoka Peter Onyekachi

Firmly I believe and truly that God is three and God is one. God is three in their persons. God is one in their nature. The revelation of this triune God received its fullness in the coming of the Holy Spirit. This fullness of revelation demonstrated the perfect life of love in God, so that the three persons, by one and the same essential love, love the supreme good, with which they are identified. In this love, there is a perfect union without any inordination of love, no egoism. The entire personality of the Father is the relation to the Son, the entire personality of the Son is the relation to the Father, and the entire personality of the Holy Spirit is the relation to the Father and the Son. In their inseparability, the Father is God, the Son is God, the Holy Spirit is God. In their distinctness, the Father is not the Son, because no one generates himself, and the Father and the Son are not the Holy Spirit. It remains a mystery and hidden to man how this comes about. This is what we celebrate today. It is the feast of unity (without uniformity) in diversity (without fragmentation).

The First Reading (Deut 4:32-34, 39-40) reminds us of the initial move of God towards mankind in creation and the choice of a people for his own. This already showed to us a God that creates and elects. He made an option for Israel, Moses through the manner of question reminds the people that God does not just choose and abandons. He speaks (just as he spoke in the burning bush). This act of speaking is a significant character in divine revelation. This links us to the story of the call of Samuel. ‘Speak Lord for your servant is listening’ is an assurance that God does speak to his people. He speaks so as to communicate and be understood. He never ceases to reveal himself to mankind. He does not only speak; he saves. Moses reminds the people that it was for the power and grace of God that they became victorious when enemies attacked them.

This is a revelation of a God who creates and saves. And in the economy of salvation, creation is the work of the Father, as salvation through death on the cross is the work of the Son. It is because of the immensity of the love manifested by God in creation and redemption that we are challenged to reciprocate to this divine love. This is why Moses made it compulsorily clear that the commandments of the Lord must be kept by us for our own good. To keep the commandments of the Lord, we require the Holy Spirit; the work of a Counsellor. The Holy Spirit reminds us of the teachings of God, and urges us on through the outpour of his gifts to remain adopted sons and daughters of God. We see how the First Reading unravels the work of the Trinity even when it specifically talks of the Father; and so, this revelation had already started, even though the human mind was not mature enough then to grasp it.

The Second Reading (Romans 8:14-17) dwells on the Holy Spirit. Those who are led by the Spirit are called sons of God. Again we see that in talking about the Holy Spirit, we cannot also talk about the father. They work distinctively and achieve inseparably. It is the Spirit that bear witness to the fact that we are children of God. In being children of God, we become heirs of God. This means that we become inheritors of the kingdom of God. In becoming heirs, we become that which Christ has become, and so, we are heirs with Christ. But there is a condition. We must suffer with him so as to be glorified. No cross, no crown. When you hear the glory, think of the story. That story is the story of suffering, because only it can perfect and purge the Christian.

The Gospel (Matt. 28:16-20) concentrates on Jesus. Jesus had already invited his disciples to the mount of Galilee. Immediately they saw him, they worshipped him. This signified that they believed that he is God. However, they doubted; but this doubt had to be cleared. So, Jesus had to give them the great commission. Jesus now transferred power to them and urged them to go and make disciples of all nations. And now he gave them the formula for evangelization: the Father, the Son, and the Holy Spirit. Here comes the clear revelation of the three persons in one God. The three persons that are inseparably united in nature can work as three, but execute as one. The life of love and unity among them must challenge us towards the life of love and unity among Christians today.

And so, the three persons of the Most Holy Trinity must inspire also our human society. The Father, the Mother and the Children must live together in unity and peace. The inseparable unity and love of the Trinity has to reflect in our domestic Church. Following this identity of the three, the Church has three hierarchical structures among the clergy: the deacon, the Priest and the Bishop. We must also work hard to reflect the love and unity of the Trinity in this hierarchy by being in one heart and mind with ourselves and with the Church. We must not allow ourselves the joke of not participating to work for an indivisible unity in the Church. It is true that no two persons are the same; but it is even truer that we can live as same. The three persons in the Trinity are distinct persons and this is shown in their function in the economy of salvation (the Father creates, the Son saves and the Spirit sanctifies); yet they are inseparable in their substance and essence. We may be different, but we can understand and tolerate one another. Happy New Week. God bless you.

GRABBING THE PENTECOST OPPORTUNITY

HOMILY FOR PENTECOST SUNDAY, YEAR B

Rev. Fr. Ezekoka Peter Onyekachi

The Pentecost as a historical feast was one celebrated on the fiftieth day after the Passover. It was a feast that attracted a great number of people. Never was there a more international crowd in Jerusalem than at the time of Pentecost. The word Pentecost simply means ‘the fiftieth.’ The feast had two major significances; one, it celebrated and commemorated the giving of the law to Moses on Mount Sinai. It also has an agricultural significance; at Pentecost, two loaves were offered in gratitude to God for the ingathered harvest. In Leviticus 23:21, we read that no servile work is done on the day of Pentecost. One can now imagine how great a holiday this day was. When God desires to communicate, which he often does, he speaks to everyone. It was the divine will that many languages would be present on the very day when the Christian message would be radically disseminated by his apostles.

Focusing on the Readings of today (Acts 2:1-11, Gal. 5:16-25, John 15:26-27; 16:12-15), we have discover what this day of Pentecost signified in the life of the early followers of Jesus, and therefore, what it may signify for us today.

1. The moment that marked the end of waiting

This day came as the fiftieth day after the story and reality of the resurrection of Jesus. Therefore, the appearances of Jesus became episodes of refining, cleansing, learning and gathering of enough knowledge needed for the Gospel. The experience of the crucifixion and resurrection need some ample time to get saddled in these men. They had too much to experience. They had too much to talk about. They had too much to think about. But it would be in these moments that mature faith would be established. Thus, the day of Pentecost signified the moment when maturity was reached. The time of waiting is gone. It is now time for action. Pentecost gives us the message that it is time to act, because we have been tutored, refined, cleansed and now ready for work.

2. The moment that marked the end of scattering

The Pentecost day brought all the believers together. After the resurrection, many of the disciples of Jesus had the tendency to go back to their homes and their own businesses (John 21:1). They nearly gave up on hope. They were scattered. Each tried going on his own. With the appearances (John 20:19.20:26. 20:1; Matt. 28:16-17; Luke 24:13-31.51; Acts 1:9) Jesus made them aware that he lives and urges them not to give up in seeing that the kingdom of God is continually established in the world. So, the day of Pentecost became the day the disciples were gathered again. They were all together in one room. This means that the Pentecost became a feast of unity and oneness that erased the desire to pursue self-interest, which is only oriented to disunity. Pentecost gives us a message to leave our nets and follow the Lord. The moment of unity has come.

3. The moment that dispelled Fear

The Pentecost was a day that initiated fearlessness in the disciples. From that moment, the disciples of Jesus did not lock themselves up again out of the fear of the Jews. They were poised to die for Jesus, ready to win souls, and ever ready to speak to all and sundry about the good news. As their fears were being taken away, as it became a moment of boldness for them, it was a moment of unrest for the evil. What a great shock it was for the Jewish officials and those who killed Christ. One can imagine the trepidation that visited these evil men in the face of seeing these disciples in a fearless mood. Even the sound and movement of the mighty wind was a great thunderbolt for the wicked. The movement of the wind that entered the room where they stayed was a remarkable destruction for the wicked and evil. Pentecost destroyed evil and sprouted boldness and courage.

4. That moment of vivification and animation

Not only that Pentecost made the disciples bold and courageous, it gave them a new spirit to fight without feeling the pains of the fight. There was a totally new thing that happened. The spirit descended on them like tongues of fire. Those tongues became symbolic of a new identity of a church that is lead in the light, a church that is alive, a church that is vibrant, a church that is animated in the Spirit. The Pentecost is a promise fulfilled. The Holy Spirit, the chief animator of mission has arrived. The Church lives because the Paraclete has been with her. Thus, the day of Pentecost signifies the day a new fire was set up in the world. This fire is unquenchable, and no power can put it off. Pentecost then gives us a message to be children of light and to dispose ourselves to this tongue of fire, so that the Spirit perches on us. The Holy Spirit animates, and makes whatever that is dead alive. Being with Him is an assurance.

5. That moment of one voice and one understanding

It was on the day of Pentecost that humanity spoke one language which was understood by all. This was the language of the Holy Spirit. Only the Spirit can dispel such confusion. Before now, Galileans spoke to Galileans and only understood each other. This means that Parthians never understood the Galilean and vice versa. But with Pentecost, there was understanding. This is a clear sign that humanity is one. The message of the Pentecost then is to remind us of the oneness of humanity, and to exhort us to make this oneness felt now. We must pray with the Psalmist (Ps. 104:30) that the Lord sends his Spirit to renew the face of the earth.

The way to grab this Pentecost opportunity is to walk by the Spirit as Paul advised the Galatians (Second Reading; Gal. 5:16-25) and so advises us today. If we walk by the Spirit and expunge any sort of evil from us, the fruit of the Spirit will become saddled in us. We thank the Blessed Trinity for allowing humanity to experience the fullness of revelation in the Holy Spirit. All we need do is to continually allow the Pentecost experience to guide us. Happy Pentecost Sunday. God bless you.

MAY WE BE ONE AS YOU HAVE PRAYED

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

Rev. Fr. Ezekoka Peter Onyekachi

Once upon a time, a devout Christian was shaving issues with his neighbour. It reached the extent that a fight suddenly broke out between them. The devout man had to run into his house, picked up his machete, and went in pursuant of his neighbour. On seeing this, his neighbour had no option than to run for his dear life. As both were still on the run, one following after the other, suddenly the church’s angelus bell was heard for it was 12:00pm. The neighbour kept on running. However, the enraged and pious Christian dropped his machete, stood upright with folded hands, and prayed the angelus as his piety demanded of him. Immediately he finished praying, he dramatically loosened up his folded hands, bent to the ground, picked up his machete, and then continued the pursuit. Christians nowadays have tried to differentiate between devout life and life in the street. They pray to God and at same prey on their neighbour. They prefer fraternity and togetherness with people in the same social groups and unions with them more than their fellow Christians. They fight, destroy, pursue and even kill fellow church members, while at the same time portray piety and religiosity. Such a thing and its likes bring about disunity and hatred. Jesus knew these challenges and human inclinations, and already prayed for us: Father, may they be one.

The Gospel (John 17b:11b-19) of today deals on the Priestly Prayer of Jesus. It is a prayer that is rooted in unity. Jesus prayed God to keep his disciples as one. The world is known for its divisiveness, selfishness and aggression. The world today is full of prejudice, unhealthy competition, lust, selfishness, egotism, hurt, angry spirit, possessiveness, pride, self-praise, hate and war. It is against such influence that Jesus prays. Christians are to be one just as Jesus and the Father are one. The unity that ought to exist amongst us should be as strong as the indestructible unity between the Father and the Son. Jesus in this prayer tries to open our minds to the bad characters that come as the result of the depraved nature of man. The divisive world was a threat to the early disciples and even a threat to us today. Being in the world implies that they are prone to be led astray by such an influence. Jesus had to pray that they be kept together in unity.

Who is the paradigm of this unity? The model of this unity is that existing between the Father and the Son. No other example of unity is worthy of being emulated. Christians are to be united as the Father and the Son are. This implies that we possess the same kind of unity that the Father and the Son have. We are to be one in nature, character and purpose, just as the Trinity. In nature, we must go beyond the inclination of the human nature, and embrace the new creation which God moulds us into. Indeed, if we are in Christ, we are a new creation; the old has gone, and the new has come (2 Cor.5:17). Being one in nature is a clear reminder of our identity as new nation, new temple, new family, new fellowship and new race. The requisite for membership in this newness is unity.

In character, we must be holy, denying the sins of the flesh, and living holy lives. Detachment from evil and attachment to God is a sure way of bearing fruits, especially the fruits of the Spirit. The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control (Gal. 5:22-23). In purpose, we are to surrender and give all we have for the success of the message of salvation to a degenerated society, a world full of people in desperate need. We are to give all (not tithe) for the salvation of the world, just as Jesus and the Father gave all for the salvation of the world.

There are some other features Christ in his prayer assures us. These are the consequences of unity. United we stand, but divided we fall. The more we are united, the more we are secured. The more we are united, the more we are impenetrable and invincible. Unity gives birth to many other societal virtues. Christ prays for our protection. He does not want anyone to be loss. He gives us the free will to choose him, but does not force us against our will. Only the children of perdition will go with the option of not choosing Jesus. Jesus wants our joy to be complete. In joy, there is a better performance. In joyful calmness and equanimity, there is a better productivity. Joy would make the good news we preach productive. The intention of the devil is to introduce sadness where there is joy. And so, Jesus prays that we should be kept from the evil one. We must be preserved from the evil one because the evil one stands opposed to the message of Jesus, which is the message we bear.

Unity breeds one voice. This is evident in the First Reading (Acts 1:15-22). Peter and the brethren had one voice, and they were able to reach a decision regarding the replacement of Judas, who allowed himself to suffer perdition. When there is one voice, decisions are easily made, conclusions are easily reached. But if there is no one voice as a result of many who want their voices to be heard, meetings are prolonged and conclusions to be reached are adjourned. The easy way to go about installing unity is love. We must learn to love God in our fellows. We must learn to love God in our neighbours we meet daily; that way we grow in unity. If we act like the man in our lead story who even in the face of wickedness and rancour claimed pious, then we end up deceiving ourselves. The perfect love we may claim to have for God is to love him in or neighbour. This is the message of the Second Reading (1 John 4:11-16).

 

A story is being told of a man who woke from his dream and saw an angel writing in a golden book. The man quickly asked the angel: what are you writing? The angel replied: the names of those who love the Lord. He asked if his name was there, and the angels answered a no. At this, the man beckoned on the angel to write his own name as one who loves his fellow men. The angel then wrote and vanished. The next night, the angel came again with a great wakening light and showed the man the names of those whom the love of God has blessed, and lo, the first name on the list was the man. If anyone says he loves God and hates his neighbour, he is a liar, for the one who does not love his neighbour whom he has seen cannot love God whom he has not seen (1 John 4:20). With these words, I wish you a blessed week ahead. Happy Sunday. God bless you.

WE ARE ADVERTISEMENTS OF JESUS

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

Rev. Fr. Ezekoka Peter Onyekachi

Advertisers seek to persuade their targets to make a preference for their products over the others. They work and present their products so as to entice the consumers to love and buy from them. This is what we are called to be for Jesus. However, unlike the advertisers of this world who sometimes present that which is not in congruence with the product being advertised, ours is an advertisement which is real and represents exactly the importance and the benefits of the product. This advertisement is done in love and for love, and not for money. Jesus said: It is not you who chose me, but I chose and appointed you to go and bear fruit, fruit that will last. These words in the Gospel of today (John 15:9-17) are demonstrative of the purpose of the mission to which we are commissioned.

It remains non-negotiable that we are chosen because of the love God has for us. His love for us led him into choosing us. We are not our own callers. We did not make the choices of ourselves. It is God, who, by his grace called us to be with him and to live for him. He loves all equally. This is the ground-breaking discovery that Peter did in the First Reading (Act. 10:25-48). In his love, God shows no partiality. The implication of being chosen in love is a clarion call to learn and show love to God and to others. The first manner of showing love is directed to God, by obeying his commandments. We abide in God when we keep his commandments. The choice God has made for us has reasons, for God does not act without purpose. The second manner of love is seen in the Second Reading (1 John 4:7-10). We must love one another. We now explore the reasons of God’s love as shown in the Gospel of today.

1) God calls us towards complete joy. This is what he desires to achieve in us through his love. He wants his joy to be in joy and that our joys may be complete. He does not believe in mediocrity. He believes in perfection, because he is perfect. Having joy at the superlative level implies that such a joy has gone beyond mere comparison. This type of joy does not compare one Christian and the other. What it does is that it makes every Christian fulfilled and wholesome. The Christian then becomes a person of joy. We must then see ourselves as harbingers and carriers of joy who infects the world that needs it. We must be joyful, for we are not sinners anymore, but sinners who are redeemed in the blood of the lamb.

2) God calls us to be his friends. He does not work in or with us as slaves but as friends. Friendship is an institution of honour by the honourable and for the honourable. This is why everyone desires an honourable friend who does not make him/her less a human being. Friends respect each other, love each other, sacrifices for each other and can even die for each other. Becoming the friends of God is a proof that we are wise. In Wisdom 7:27, wisdom is said to make men the friends of God. Friendship is also a sign of our fidelity and faithfulness. In Isaiah 41:8, Abraham was regarded as a friend of God. When God calls us his friends, he restores that ruptured relationship he had with the first family of Adam and Eve. So, friendship with God is a restoration of the original standing with God. However, we must also note that God did not end in calling us his friends. He went beyond this restoration to a new installation of us as his brothers after the resurrection of Christ.

3) God calls us to become his ambassadors. He chose us to send us out. Only trusted people can be sent out for serious messages. This is a proof of the trust Jesus has invested in us. We must work so as not to disappoint him. Jesus chose us to represent him. For we are ambassadors of Christ (2 Cor.5:20).

4) God calls us to be fruitful. It is by being fruitful that we can convince those we preach to that they too would be fruitful. So, fruitfulness becomes a sort of advertisement. We are advertisements of Jesus. We are his marketers. We entice people to come and buy from Him. Thus, our fruitfulness becomes a source of attraction to those who desire to be fruitful. The way to spread Christianity is to be a Christian. To be a Christian, we need to practice what we preach. Hence, Christianity involves action even more than it involves words. There ought to be greater discipline and devotion in the life of a Christian than greater arguments and doctrines. Do not forget that our calling is to a lasting fruitfulness. We must remain fruitful. It is our calling.

5) God calls us so that whatever we ask of Him, he does it for us. This is prayer. He calls us to the life of prayer. But remember that praying and getting an answer involves a lot of things. Prayer must be made in faith (cf. James 5:15). It needs to go beyond mere formality and routine to embrace hopefulness and constant newness. Prayers have to be made in the name of Christ. We cannot pray for things which contradict the nature of God, just like a thief praying for success in his robbery attack, or a liar praying not to be caught. This is a show of a lack of faith. When we pray, we must have the consciousness that the will of God be done, not our will. The real prayer is that God should make us able to accept the things he wills. Prayers must be selfless. Our prayer must be for the good of all, not just for our own good.

May we be ardent and authentic advertisers of Jesus the Christ now and always. Amen. Happy new week. God bless you.