UP UP JESUS!!!

HOMILY FOR THE SOLEMNITY OF THE ASCENSION OF THE LORD

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 the 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.

According to the Acts of the Apostles, for forty days, Jesus continued to appear to his disciples and instructed them about the Kingdom of God. And it has been forty days since Easter Sunday. Forty here can imply a time of fullness which allows the mind length of days so that the idea of the Lord’s glorification could germinate like a seed in the ground. And so, the ascension of Christ to His eternal glory in heaven reminds us of our Christian hope of eternal life with God in heaven. Since the fourth century, the feast of the Ascension has been celebrated on its day within the Easter season.

The First Reading (Acts 1:1-11) tells a version of the ascension story. In that version, before ascending to heaven Jesus promised to send the Holy Spirit to his apostles. Now that he was not going to be bodily present among them, it would behove on them, aided by the Holy Spirit to witness to all nations. In the Second Reading (Eph. 1:17-23), Paul describes the meaning of the ascension, which is that God has raised Jesus above all earthly powers, and made him not only head of the Church but Lord of creation. The Gospel (Luke 24:46-53) gives another version of the ascension story. Before leaving his disciples, Jesus sums up for them the meaning of his death and resurrection. He promises them the Holy Spirit, blessed them and before them was carried up to heaven. They worshipped him and went home very joyful, and continued to praise God in the Temple. Each of the Synoptic evangelists gave his own version to the ascension story. But here, Luke narrated his in the manner of the departure of Elijah, who was taken up to heaven in a chariot of fire, but whose spirit came to rest on his disciple Elisha (2 Kings 2).

However, there is something queer in that ascension story of Luke. The evangelist tells us that Jesus withdrew from them and was carried up to heaven; but then, he says again that they went back to Jerusalem full of joy. I think it would have made more sense and realistic to return to Jerusalem heavy hearted and sad that their master is gone because for the past 40 days, this same master had come appeared to them in many kinds. They saw him, touched him, spoke with him and even ate with him. He could walk through locked doors, even with his tangible body. He who was with them as the risen Lord now withdraws from them and is taken up to heaven. Therefore, he has gone back to his Father. But far from being downcast, these apostles went back to Jerusalem full of hopes and joy, and are found in the temple praising God. What is then the reason behind this different attitude?

The reason behind this is that the apostles had realized that even though Jesus withdraws from them and goes back to heaven, he would still remain with them. The ascension then, does not entail that Jesus had abandoned his disciples. It implies that Jesus had built his home in the hearts of the apostles. Jesus is risen. He is at the right hand of the Father, but he still lives among us. Thus, far from the feeling of abandonment, the apostles were right to have left in great joy. Jesus continues to live in us, his followers. So we must not look upon him as being far from us. A special perspective Luke draws our attention to in the story of the ascension is the reaction of the disciples: they worshipped Jesus, went back to Jerusalem full of joy, and were continually in the Temple praising God. This ought to be our reaction in the face of the wonders God does in our lives. There is always great joy in the thought of how Jesus transformed death into the dawn of a new life. And God is to be praised every day in the proclamation of his works. Ascension brings joy. May this joy endure. Amen. God bless you.

THE PROMISE OF THE PARACLETE

HOMILY FOR THE 6TH SUNDAY OF EASTER, YEAR C

Rev. Fr. Ezekoka Peter Onyekachi

As our celebration of the Easter season draws to an end, the liturgy of this Sunday reminds us of the enduring presence of Jesus who gives us the Holy Spirit to teach us everything we need to know, to remind us of all that Jesus taught and to bring us peace. The same Holy Spirit assisted the early Christian community to make decisions as regards the membership of the Gentiles in the Church (the First Reading). The same Holy Spirit reveals to John the hidden mysteries of the kingdom in the Second Reading. The Holy Spirit remains still with us today. He is the Paraclete the Father and the Son gave to us. One could imagine the sorrows that came with the crucifixion; and afterwards followed the joy of the resurrection. And now, the disciples would face another sorrowful challenge -the departure of the risen Christ. And so, noticing their confusion and sense of meaninglessness, Jesus offers his disciples  two basic gifts as if they were the will of a departing man: Peace and The Promise of the Holy Spirit. This peace would remain with them and would be sustained by the Holy Spirit who would be with them as their Paraclete.

The word Paraclete comes from the two Greek words παρα (preposition which can mean by, beside, in) and κλήτος (the called/invited/summoned). The conjunction of both words as παρακλήτος renders the meaning as ‘one called (invited, summoned) in’, most probably for support. We may want to imagine a situation where someone is convicted of a crime in a customary court, but then is unable to afford the assistance of a lawyer. On reaching the court, the plaintiff with his lawyer presents his case against the defendant who has no lawyer to defend him; no one iss there to speak for him. Suddenly, an observer in the court who happens to be a lawyer of great repute rises to the defendant’s rescue with no charge. In this case, the defendant has got an unmerited help that costs him nothing; as he cannot even afford the services of such a great lawyer. The defendant now has a lawyer to himself. In such a situation, the judge is then pleased to permit the volunteer lawyer whom he now “calls in” to speak for the defendant.

For the Greeks, that act of calling the lawyer in to speak for another would make him a παρακλήτος. That lawyer is a paraclete. He supported the accused/defendant. In this sense can we now understand the sense the evangelists would want to make when they used this term to explain the service of the Holy Spirit towards Jesus, as He was called in to support the disciples. And in this sense too can we understand the support the Holy Spirit gives to the Church. Worthy to mention too is the fact that the support the παρακλήτος renders can take the forms of advice and advocacy, counselling and defence, consolation and exhortation, and of guidance and teaching. This explains why various Bible versions favour varied terms -Comforter, Intercessor, Helper, Advocate and Counsellor- as translations of this Greek word, παρακλήτος as some have preferred to retain Paraclete which is, as it were, a direct transliteration. The English Missal would prefer ‘Advocate’. These terms, irrespective of their slight differences portray the same idea.

In the Gospel (John 14:23-29), Jesus identifies the Holy Spirit as the Paraclete: but the Paraclete, the Holy Spirit, whom the Father will send in my name will teach you all things, and bring to your remembrance all I have taught you (v.26). The Holy Spirit, then in the understanding of the evangelist was Jesus’ Paraclete. The Holy Spirit would continue to inspire the spreading of the Gospel. He will help people understand the correct meaning of the message of Christ in the midst of changing conditions and circumstances, he will ensure that the Church preaches the same truth she heard from their Master. It is the Father who would ‘call in’ the Holy Spirit to support and maintain the already completed salvific work of Jesus. This term therefore spells out the identity and the activity of the Holy Spirit whose work, according to the passage would be two-fold: Towards the Disciples (i.e, the Church) -he will teach you all things and bring to your rememberance; and Towards Jesus (i.e, the salvific mission) -all that I have taught you.

The Holy Spirit is ‘called in’ by God the Father in the name of Jesus to make the followers of Jesus remember all that Jesus said to them. To Jesus, the Spirit would accomplish in the disciples the work he started in them. The Paraclete is in the continuing life of the apostolic faith (and the Church) what Jesus is in its foundation. Hence, the Paraclete shares his functions with Jesus, not outside of Him. The Paraclete’s teaching revolves around the deeds and teachings of Jesus Christ. He does not bring in any teaching independent of the revelation in Jesus. Therefore, the work of the Holy Spirit is still strongly Christological. The Spirit becomes the power of growth of the Church (cf. Eph. 3:16). He is the vital principle of the body of the Church (cf. Eph. 4:4). He is the agent of holiness, of peace, of love, and of inspiration. Indeed, it was the Holy Spirit that inspired the biblical writers to write about Christ; for all scripture is inspired/God-breathed (2 Tim. 3:16).

The Holy Spirit is ‘called in’ by Jesus to teach us (guiding us to the fullness of the truth), to counsel us (advocating and defending us against every danger) and to comfort us (consoling us in all our sufferings).

1. As a Teacher

The Holy Spirit is ‘called in’ by Jesus to teach us about the Truth (Christ) and to lead us into its fullness. He is not a Spirit of mediocrity, but a Spirit of plenitude. He supports us in our mission which lies in proclaiming Christ. He gives us all the necessary knowledge we need about Christ and His kingdom. Christ had told us that the Holy Spirit has the function to teach us what we shall say (cf. Luke 12:12). The Holy Spirit ignites in us a special kind of knowledge and proclamation incomprehensible to any man (cf. Elizabeth in Luke 1:41 and Zechariah in Luke 1:67). He is the spirit of wisdom (cf. Acts 6:3 in the choice of the deacons). It was this same Spirit that taught Peter to see all peoples as clean and worthy of the gospel (Acts 10ff). The Spirit searches and reveals to us the deep things of God (1 Cor 2:10). It is this same Spirit in the Second Reading that led John to the heavenly throne and revealed to him the hidden knowledge about God (cf. Rev. 21:10-14. 22-23). The Spirit teaches us to teach. He teaches us to prophesy (cf. Ezek. 2:2, 3:12). The prophet/teacher is a man of the spirit (Hosea 9:7).

2. As a Counsellor/Advocate

The Holy Spirit is ‘called in’ by Jesus to counsel us. The Holy Spirit is there to support by speaking on our behalf, and in our favour. A Counsellor does two functions: He advices/guides, and he defends. In the legal context, the lawyer counsels and advices the accused on what to do and say, and thereupon defends him/her in front of all. The first function is one of guidance. In the first reading, we meet how the Holy Spirit led/directs the apostles to take appropriate decisions concerning the admission of Gentiles into the Church of Jesus Christ. They said :it has pleased the Holy Spirit and us to lay upon you no greater burden than these necessary things...(Acts 15:28). This means that the Holy Spirit has the the pride of place in their decision. This guidance extends through the whole of the Acts of the Apostles. The Spirit empowers the apostles to feats of courage and eloquence. He is a Spirit of encouragement (Acts 9:31). He led the Church to making important decisions (Acts 13:2; 20:28). Another function of the Holy Spirit is advocacy. Advocacy implies guidance and defence. He defends us against every evil. He liberated Peter from prison (Acts 12ff), and Paul and Silas too (Acts 16ff). He supports us and leads us towards goodness.

3. As a Comforter/Consoler

The Holy Spirit is ‘called in’ by Jesus to comfort us in our tribulations. He consoles us when we are suffering for the sake of Christ and His Church. He strengthens us (Acts 9:31) in our weakness. He is the Spirit of faith (cf. 2 Col. 4:13). The Spirit consoles us and tells us the manner to conquer all afflictions which is love. Actually, it is He who awakens love in the Christian (Col. 1:8). He is the principle of the mutual love of Christians (cf. Gal 5:13-36, Rom 15:30). The Comforter enables us to pray (Rom 8:15, Gal 4:6). The Spirit makes us to cry Abba father and he rests on all who suffer for Christ (1 Pet 4:14).

As Christians then, we are called to perform the function of the Paraclete, on the one side towards Jesus and on the other side, towards humanity. How do we support the work of Jesus? Or do we prefer to support our selfish interests in the guise of our service to Jesus? Is it not true to state that the various divisions in Christianity might be as a result of the tendency to support our interest rather than the Jesus interest? We need too to extend our service as παρακλήτος (paracletes) to our fellow human beings. We must console them in times of troubles; we need to assist to create more hopes and sense to life in general, and to offer to the depressed a fresh understanding of life filled with great hopes. As counsellors, our service should include welcoming sinners and treating the wounds caused by sin. Most importantly, Christ remains the focus of our advocacy. Our interest is to bring Christ to the people that we serve; and we are assured of the Holy Spirit to lead us through proper service of God and our neighbour. Happy New week. God bless you.

THE DIVINE NOVELTY

HOMILY FOR THE 5^TH SUNDAY OF EASTER

Rev. Fr. Ezekoka Peter Onyekachi

We enjoy novelties. We strive to be ever anew. Novelty has charms that our minds can hardly withstand (cf. William Makepeace T.). For those in the world of learning, students and teachers love to discover and to be taught new things. For those in politics, governments strive to introduce some novelties so as to be reckoned as successful. For those in the world of fashion and modelling, artists seek to appear in something new and appealing; and by so doing, introduce new ways of appearance, and are recognized in the fashion world. For the business world, new products mean a lot to them, as re-branding old ones to appear new is an important strategy. For the technocrats, the desire to discover and invent new machines and equipments never dies. For the priests and preachers, of course, the struggle to spread and approach the one good news of salvation in different directions and with a multiplicity of new approaches so as to speak to the modern world in a language she understands remains unending. We cannot totally avoid the strive for newness and new meanings. Novelties help to spice up our lives; without novelties, life becomes boring, stagnant and lifeless. I stumbled at a quote somewhere attributed to Roland Barthes that “ the new is not a fashion, it is a value.” Oh! The value of newness. This picture of the struggle, the value and the love for novelties can indeed help us now to understand the novelties and innovations God injected into human history. And should we not be right to say that God’s passion for novelty did indeed infect human beings?

THE NEW MISSION

However, we must know that the birth of the new constitutes a crisis. In the first reading (Acts 14:21-27), Paul and Barnabas, who had come back from their missionary journey narrated their mission experiences to the other disciples. The culmination of these experiences hinges on the new thing that God did by opening up the door of faith to the Gentiles. In the Church at Antioch where many disciples lived as a community, Paul and Barnabas were set apart by the Holy Spirit to go for mission (Acts. 13:2b). The new mission would not go without some struggles. This plan to go to the Gentile world would be something totally new; even though that there had been some missionary presence done in some Gentile towns by some disciples - Peter in Caesarea in Acts 10, and Philip in Antioch in Act 13. Paul and Barnabas encountered series of oppositions and persecutions as they moved from town to town, from Seleucia to Cyprus (where they encountered the opposition of the magician), from Cyprus to Antioch and Iconium (where they still encountered persecution), from Iconium to Lystra and Derbe (where Paul was almost lynched).

This was the crisis associated with their mission experiences. This is why, Paul in the First Reading which has the story of their return to Antioch, encouraged the faithful in Antioch by the saying: it is through persecutions that we must enter the kingdom of God. That new way and new move met some oppositions. Could this not be a lesson to us that no matter the opposition and persecution we might face as a result of the Christ-like novelties we bring into life, that we should not give up? And psychologically too, should this not tell us that oppositions must come at every new thing or level we find ourselves; such that when they come, they are not meant to make us give up?

THE NEW HEAVEN AND THE NEW EARTH

The novelty of God continued to unfold before us as we move into the Second Reading (Rev. 21:1-5a). The revelation of the new heaven and the new earth, coupled with the marvellous new things that God would effect in such a new world and state ended with that most consoling and gracious statement: behold, I make all things new. Newness presupposes the old. But imagine when the old was shameful, unpalatable, distressing, discomforting, and darkened by grief and strife; and then from somewhere came that amazing new thing that we are proud of, very tasteful, uplifting, comforting, and lightened by love and forgiveness. Imagine how appreciative people would become, how life is enlivened, youthfulness animated, and hopes restored. This is what the new heaven and the new earth does. This is what the Church does. The Church is called in as the new earth that passes us over to the new heaven. God makes all things new.  

Sometimes, past experiences and former impressions we might have made on others might be regrettable, that we desire to be seen and recognized in a new way and with a better impression. Sometimes, weariness can overwhelm us in our jobs and vocation that we desire new jobs and careers. Sometimes, stress and boredom can lead us to desire to change material things around us such as cars, houses, home furnitures, utensils, and even our clothing just in search of something new that would have a new meaning to offer; and I do not mean to say that getting new cars, new houses, new clothes and new furnitures are signs of weariness and stress. Surely, as human beings we might sometimes desire something new. Have we asked ourselves: why this madness about newness anyway? The simple answer is this: God has predisposed us to hunger for this new heaven and new earth. He makes us to desire for newness that we might easily desire the new thing he effects in us. Our daily lives are filled with numerous opportunities to grab this new thing that the Lord has given us. The ball is in our courts.

THE NEW COMMANDMENT

In the Gospel (John 13:31-33a, 34-35), Jesus tells us the constituent of the new heaven and new earth. He captures our minds with yet another marvellous novelty - the new commandment: love one another. This is the summary of all the commandments. With this new commandment, the disciples of Christ wear a new identity of love. This becomes the new identity of the Christian in the new light of Easter. Can the world really be habitable if there is no love amongst us? As those who have been purified through obedience, love one another deeply from the heart, Peter said (cf. 1 Pet.1:22). No one has ever seen God, but as long as we love one another God will live in us and his glory will be complete in us (1 John 4:12). How can we love deeply, if not to start simple? Great things and positions may indicate skill and capacity, but small services suggest the depth of one’s consecration and love.

A Scottish minister once told a story of a certain dream he had. In this dream, he died, and was immediately brought before St. Peter’s gates. He was then refused entrance into heaven, until he could present his credentials. Proudly, the minister articulated the number of sermons he preached, but Peter said: no one heard them in heaven. He said a lot about his ministry and how popular he was, but Peter repeated: heaven does not know about it. The discouraged minister was then about to leave when Peter said: wait a minute, are you the man who once fed the sparrows? Yes, the minister replied, but what does that have to do with it? Come in, said Peter, the master of the Sparrows wants to thank you. We need not overlook those simple ways to love. Our today’s assignment then as Christians is to discover a new but simple way to love one another. Remember, novelty charms the mind. Try then to charm another person through your novelty of love this week. Happy new week. God bless you.

MY SHEEP HEAR MY VOICE

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

(dedicated to Chidubem, my youngest Nephew, born tonight, 11/05/2019)

Rev. Fr. Ezekoka Peter Onyekachi

It was from the previous Sunday that we were gradually being introduced to the topic that would form the major theme of this Sunday - the three-fold responsibility given to Peter by Jesus to feed his flock. This becomes a liturgical precedence to the Good Shepherd Sunday. That story line of the previous Sunday can then be seen as a little opening to the greater view of the Good Shepherd Sunday. The Good Shepherd cannot leave his sheep orphaned. He provides them leadership. Peter was given the role of the chief care taker of the flock to feed, to tend and to care for them. Peter would then have to labour to invite more people to this role. And so, today we join the universal Church to pray for vocations to the priesthood and the religious life that more united voices would gather to join their voices with the eternal Good Shepherd whose sheep listen to His voice. We encourage all to pray for vocations that more persons would listen to the voice of the Good Shepherd as He calls out to all. My Sheep hear my voice. I know them and they follow me. The Gospel (John 10:27-30) began with these lovely words. 

There is this story of a young priest who wanted to do the children liturgy himself on a Good Shepherd Sunday. He had told the catechist that he would be able to do the story time and would work well with the kids. When the time came, he rushed in with his full vestments to speak to the children. He said the subject was ‘Psalm 23’. He then told the children about sheep, that they weren't smart and needed lots of guidance, and that a shepherd's job was to stay close to the sheep, protect them from wild animals and keep them from wandering off and doing dumb things that would get them hurt or killed. He pointed to the little children in the room and said that they were the sheep and needed lots of guidance. Then the young priest put his hands out to the side, palms up in a dramatic gesture, and with raised eyebrows said to the children, ‘If you are the sheep then, who is the shepherd?’ He was pretty obviously indicating himself. A silence of a few seconds followed. Then a kid said, ‘Jesus, Jesus is the shepherd.’ The young priest, obviously caught by surprise, said to the boy, ‘Well, then, who am I?’ The little boy frowned thoughtfully and then said with a shrug, ‘I guess you must be a sheep dog.’ One obvious sound that we must recognize today is that sound that tells us that Only Jesus is the Good Shepherd.

One of the ways of knowing a good shepherd in the ancient society was the unfailing response of the sheep to the calls or whistles that shepherds use. Even when several flocks were mingled overnight, there would be no problem sorting out the flocks. The shepherd would make his peculiar call and once a leader sheep begins to move, the other sheep would follow. With his peculiar call a Good shepherd should be able to  induce his flock; only his flock to follow him. Someone had talked about her experience from a local shepherding competition where the shepherds must definitely lead their sheep rather then driving the sheep from behind. At this competition, one of the challenges was for two shepherds to run with their flocks following after each of them, arranged in such a way so that the two flocks crossed paths. At the end, the winner was declared based on the one whose sheep all followed without joining the other flock. That one is regarded as the winner shepherd. This is what Jesus is: the winner shepherd whose sheep follow at the sound of his voice.

The sheep that belong to me listen to my voice; I know them and they follow me. I give them eternal life, and they will never perish. No one will snatch them out of my hands. In these statements are the significant rhythm of the relationship between the Good Shepherd and the sheep. The relationship moves from mutual recognition into a reciprocal activity down to an authoritative assurance. The mutual recognition (The sheep that belong to me listen to my voice) concerns the importance of listening and knowledge of the shepherd by the flock. The ability to listen and understand the voice of the shepherd implies a great deal of relationship that exists between the shepherd and his flock. When we are able to listen to Jesus speak to us in the Scriptures and do his will in right conscience, then we are proving that mutuality which exists between us and Him. He is our Shepherd. Listening then would breed a sort of response to the one who calls us; for how can we obey if we do not listen? Thus, having listened well, obedience would follow. In this is the reciprocal action (I know them and they follow me). Discipleship comes then as the fruit of listening.

But inside this fruit of discipleship is the seed of protection (I give them eternal life, and they will never perish). As the sheep of his flock Shepherd, the Shepherd comforts us with eternal life. The Lord will strengthen us, and will protect us from the evil one (2 Thes. 3:3). We are assured of protection. Therefore, as the flock of Christ, we need to harken to the voice of God who calls on us to work for him. He still calls us in numerous ways today amidst the many voices that resounds in our society. Thus, one must usually ask oneself: whose voice do I follow? Whose standards do I emulate? These questions are very important, especially now that many loud voices shout at us today from many sources: peer pressure, pop culture, advertisements, secularism, politics, liberalism, etc. Our way then as disciples of Christ is to follow the voice of our Good Shepherd. The life of a true follower is directed by listening to the voice of the God who calls. We then need to reflect on our daily occupations to discern how the Lord calls on us to represent him there. Vocations Sunday is then an opportunity for us to reflect on our individual experiences of the Lord’s call, and to encourage others to be open to the call of God. Happy New Week; God bless you.