‘FATHER ABRAHAM, HAVE MERCY ON ME AND SEND LAZARUS’

HOMILY FOR THE 26^TH SUNDAY OF THE ORDINARY TIME, YEAR C

Rev. Fr. Ezekoka Peter Onyekachi

On the previous Sunday, we read about the story of the unjust steward. And now, we encounter another story that would be a direct advance upon the thoughts there in. In simple terms, if we consider it true enough that the parable of the unjust steward teaches how riches are to be used, then the parable of the rich man and Lazarus spells out the consequences of a failure to so use them. At the end of the parable of the unjust steward, the Pharisees ridiculed Jesus (cf. Luke 16:14); and as a response to that scoffing, Jesus told them the story of the rich man and Lazarus (in today’s Gospel: Luke 16:19-31). There was a rich man, who was clothed in purple and fine linen and who feasted sumptuously every day. The rich man has been popularly referred to as Dives, but this is not his name, as Dives is the Latin equivalent for ‘rich’. Thus, the rich man is nameless; and of course it would not be fitting to name him whom Christ left nameless. He lived to self, neglected the plight of the poor and was never mindful of Lazarus. This man might not have actively committed any evil against Lazarus. His was the sin of omission: the good he failed to do for a brother who was in need. He failed to have compassion for a fellow who was in dire need. He practically ignored Lazarus. He did nothing when he should have done something.

We have often seen how true it is that whatever has one’s affection gets one’s attention. And from the lifestyle of Dives, it could now be clearer how that affection could blind us from seeing the most necessary of things. Dives was described based on his lifestyle and his affection, and so too many a time, we are described based on the things we show our affection for. We must then constantly examine our affections, so that unlike Dives, our names as Christians would not be lost due to our sins of omissions. We are called to be affectionate to our neighbour. Lazarus was a poor man, full of sores, and desired to be fed with what fell from the rich man’s table. Lazarus, the Latinized form of Eleazar, means God is my help. This name might depict the poor man’s piety who was so helpless that he could not even ward off the street dogs that pestered him. He was always at Dives’ gate but got no help from him nor from his friends. He rather helped himself from the crumbs that fell from Dives’ table; probably the crusts of bread that were used to wipe the hands and would be thrown out afterwards. It is a shame that the rich man could not realize that Lazarus would become the measure for his goodness at the afterlife.

When they both died, and went each to his own place, the helpless Lazarus was now being invited by Dives to be helpful to him: Father Abraham, he cried, have pity…and send Lazarus to dip the tip of his finger in water and cool my tongue. Water here might symbolize relief, to ease him of pains. By now, he would have realized how he neglected the voice of God who sent him to help relief the pains of Lazarus. He was now meant to understand that his was a finished story; pitiable indeed. And when he pleaded for a message to be sent to his five brothers, he was meant to understand that they had all they needed to sail through. Today, we still have Moses and the prophets to guide us. It is our mission to show practical care and concern to the ‘Lazarus’ around us. Indeed, and many a time, God might want to send a ‘Lazarus’ in our paths to provide us with greater opportunity to score better points for heaven. This high score might hinge on how we have ridden on those two basic wheels: one, of restriction where the First Reading (Amos 6:1a.4-7) places a red alert against the life of luxury lived without giving any consideration to others, the sort lived by Dives; and the other, of prescription where the Second Reading (1 Tim 6:11-16) shines forth a green alert for us to keep aiming at righteousness and fighting the good fight of faith.

A woman walking down the street saw an unshaven ragged elderly homeless man begging on the corner. It was very cold that day and the old man had a coat that was tattered and worn. The woman felt the need to help. She stopped and asked if he was alright. Assuming she would make fun of him, he quickly told her to go away. The woman stayed standing there, smiled and asked if he was hungry; and he hesitantly accepted. As they walked into a nearby cafeteria, the manager quickly came over and told the lady that she could not bring the homeless man into his cafe. The old man who was used to this treatment had barely started to turn away when the woman turned to the manager and said: do you know about the banking firm down the street? ‘Yes, they come in here weekly for meetings in my banquet room,’ the manager replied. She asked: do you make a good profit from them? When he sharply asked why she wanted to know, she simply said: ‘I am the CEO of that company.’ The manager did not say another word as the CEO and the old man sat down for a meal. Shocked by the CEO, the old man asked: why did you do this for me? The CEO replied: I was homeless as a little girl, and know what it really means to be neglected and rejected, and so, I promised myself never to neglect anyone in need.’ As Christians, acquainted with suffering like this woman and following after the Messiah who was himself a man of sorrows, despised, rejected and acquainted with grief (Isaiah 53:3), and by virtue of our vocation as Christians, this is the constant promise we make to ourselves. May God’s grace continually abide in us. Amen. God bless you.

WHAT AM I TO DO NOW THAT MY STEWARDSHIP IS BEING REMOVED FROM ME?

HOMILY FOR THE 25^TH SUNDAY IN ORDINARY TIME, YEAR C

Rev. Fr. Ezekoka Peter Onyekachi

What lesson does Christ teach us by the parable of the unjust servant in the Gospel? (Luke 16:1-13). Any one of us might be inclined to ask: What shrewd manner is Jesus proposing for the way to heaven? Was he commending the unjust steward for what he did? Can such a dishonest person be taken as a model of foresight, prudence and wisdom? Of course, not! Seeing that he was about to lose his job and afraid of his future security, the unjust steward lavished his master’s possession. Wasn’t that selfish of him? According to the norm, he had no right to do this since he was still a steward, and should have required the permission of his master. The surprising part of the story is that the master praised his shrewdness in making provisions for his future. Now, how can a man who had been cheated by his steward, someone who has suffered a substantial and irretrievable loss commend a crooked steward? This would mean then that both the unjust steward and his master valued the same thing –shrewdness. They are clever in dealing with things of this world. That is why they are classified by Christ as sons of this age. Christ said: the master commended the dishonest steward for his shrewdness, for the sons of this world are more shrewd in dealing with their own generation than the sons of light (Luke16:8).

With these words, we are clear then that Jesus neither commends nor approves of the master’s commendation of his steward. Jesus uses this parable to teach us the need for prudence, foresight and wisdom in striving after our salvation. He makes a demarcation between the sons of this age and the sons of light, as he urges the sons of light to exhibit such cleverness as that of the sons of this age in their pursuit of heaven. Therefore, far from giving an impression of using a mischievous method for salvation, the parable teaches the need of such cleverness that is infused with proper acts of charity for the sake of the kingdom of heaven. The Christian has only one option; to be/remain a child of light and by this be clever enough to store up treasures in heaven by the means of a generosity of mind and heart. No one can serve two masters at the same time, since one would be loved more than the other. Therefore, material possessions ought to be put into use for the service of others. They should help us gain eternal security, just as the unjust steward used his astuteness to secure his future -make friends for yourselves by the use of material possessions (cf. Luke 16:9). Like the master, God is the owner of everything. And like the steward, we have been put in-charge and have nothing we can really call ours. God is in-charge.   

We have a lot to learn from nature. The autumn might come with a feeling of sadness and disillusionment. The exciting promise of Spring’s young and vibrant colours is now a faded memory. Daylight wanes and darkness advances a step each evening. We are confronted with the dying blaze of tree and hedgerow. And we hear the crisp sound of dried leaves under our feet. These remind us of the end of many things. This autumnal experience brings us face to face with the emptiness of having little to look forward to. Here is a great lesson on the impermanence of everything. Is it not then the perfect time to reflect on how wise we become when we use those momentary things to secure the eternal reality in heaven? Sometimes, in our pursuit of material possessions, we act like that child who follows too far on a pleasant pathway of flowers and get lost, or the one who plays games until the night has crept upon him, and then is unable to find his way home. Some other times, in our insatiability and selfishness, we act like that child who hoards and eats too many berries and gets sick, instead of sharing the berries with his friends that all might eat and stay healthy. Share with others; for that is the proper use of material possessions.

However, it could really be sickening to find the opposite becoming the case. Instead of sharing with the poor, they instead are faced with oppression from the rich; either by intimidation, negligence or denying them what is due to them. This is why the prophet Amos spells it out that the Lord does not smile at the oppressors of the poor (cf. First Reading –Amos 8:4-7). The reason why Paul advises Christians to pray for everyone, especially those who hold public offices (cf. The Second Reading -1 Timothy 2:1-8) could now be understood; this is because directly or indirectly, the social injustices of this world could be connected to them. Ours is a vocation to love and share. So, when people make a generous use of all that they have, then their pilgrim way is a journey to God. We must then constantly remind ourselves that the good things we have in this life are but a foretaste of the genuine riches of eternity. The wise person then would use the good things to secure the genuine riches of heaven. Shall we then not say that the true value of material possessions is achieved when they assure eternal life with God? Yes, it is. May the Lord always keep us in his love. Amen. God bless you.  

FOUND AT THE MIDDLE OF NOWHERE

HOMILY FOR THE 24^TH SUNDAY IN THE ORDINARY TIME, YEAR C

Rev. Fr. Ezekoka Peter Onyekachi

Have you ever experienced or at least imagined yourself in the middle of nowhere; let’s say wandering inside a thick forest? And the more you wander, the more you get lost; and the more you get lost, the more you are lost in thought. Hopelessness seems to set in. As you scream and shout for help, you could hear the reverberation of your voice some distance away getting back at you. It all seems there’s no one to help. And as the night draws near, extreme pain and anxiety overwhelms you. You keep on screaming, but this time, you could hear the roaring, howling, hisses, barking and grunting of wild animals. However, at this point, you are still able to convince your inner self that somehow, help would come from somewhere. There is this tiny hope that’s left in you, just as there is always that tiny hope of survival even in the dying person. You try to convince yourself that you are not going to die in this middle of nowhere. Beating your chest, you say: courage, you will get through this. And as if these are not enough, you begin feeling that these wild beasts are coming towards you to devour you. Oh, just hold it there!!! That’s only a fantasy. Your senses are beginning to respond to your fears occasioned by that miserable situation. Suddenly, you see yourself on the ground, your faces covered with mud, and gasping for air in total danger, anxiety and helplessness. You are lost. The battery has been drained. The Psalmist words in Psalm 56:3, when I am afraid, I put my trust in you might at this moment make no sense to you.

Is it wrong to say that so many people have experienced or are experiencing such a miserable situation? Being so stiff-necked and hard on ourselves, we see darkness and evil, hopelessness and helplessness all around us. These enhance great fears and anxieties within us, making it difficult for us to think right. If only we could at this point be brave enough to use the power of our imaginations and vision the divine rescue team that is right beside us, then we would not notice how the Lord tries to plug us into his divine power socket to get us recharged and re-energized. His bright light will be shone on those wild animals trying to devour us, and would dispel the darkness that has enshrouded us. Then we would hear those reassuring words of Jesus: Courage, it is I, do not be afraid (Matt. 14:27); you are no longer lost, I have found you. And just as I gave Paul my strength (cf. Second Reading, 1 Timothy 1:12-17), I have given it you. To keep on hearing these words, we only need to make sure that the tiny hope of survival is not stifled in us. In the face of dismay, the Lord assures us: I will strengthen you and help you, I will uphold you with my righteous right hand (Is. 41:10). Just like the Shepherd who leaves the ninety-nine in search of the lost one, or the woman who keeps searching for her missing coin until she finds it, or the father who rejoices over the return of his prodigal son (cf. Gospel, Luke 15:1-32), the Lord does not give up on us. He forgets and forgives our failures as he forgave the people of the exodus story (cf. First Reading, Exodus 32:7-11.13-14).

What a reckless love!!!, one that we do not even deserve. He is able to leave the ninety-nine in search of us, keeps searching till he finds us, and even calls a feast to celebrate our return. St. Angela of Foligno (canonized in 2013) was someone who was lost in materialism but was later found by grace. In her continuous desire for the Lord, she had asked her soul: Oh my soul, how can you refrain from plunging yourself ever deeper and deeper into the love of Christ, who did not forget you in life or in death, but who willed to give Himself wholly to you, and to unite you to Himself forever? We might stray, but the more we stray, the more God runs after us; the more we get lost, the more he intensifies his search for us. He never abandons us. The Lord keeps searching for us. He does not give up on us.

It might also be true that a part of us can get lost. It could be in the form of anything. We might lose our virtues, lose our good names, lose our sound health of mind and body, lose our treasured fortunes, and in the midst of these lost things, lose even our joy, happiness and our sense of love. However, the good news is that the story does not end in getting lost. A new page opens. God has not finished writing; he has not yet completed this wonderful edifice. Yes, we might have been lost or could get lost, but we do not remain lost. We shall be found; truly we are now found. The saint of the rose flower, St. Therese of Lisieux once said, above the clouds, the sky is always blue. The dark cloud cannot cancel out the bright blue sky. It is then time to let ourselves hear all over again those beautiful voices that tell us: your good name has been found, your lost virtues are back, your sound mind and body are revived, your treasures have been found, your joy and blessedness have been fully restored. We have been found. God has found us. It is an amazing grace and it is sweet. Do have a lovely week ahead. God bless you.

PHILEMON AND ONESIMUS

HOMILY FOR THE 23^RD SUNDAY IN ORDINARY TIME, YEAR C

Rev. Fr. Ezekoka Peter Onyekachi

Philemon was Paul’s fellow Christian who was the leader in the Colossian Church. His servant, Onesimus had ran away on account of the evil he committed against him. While with Paul, a prisoner in Rome, Onesimus became a believer and renounced his former ways of life which might have put him into trouble with his master Philemon. Paul then wrote to Philemon asking him to forgive and accept Onesimus, no longer as a slave but as a fellow Christian. In Paul, Onesimus found a new faith.

In his Letter to Philemon which deals with the themes of forgiveness and reconciliation (cf. Second Reading, Philemon 9b-10.12-17), Paul addresses Onesimus as his child: I appeal to you for my child, whose father I have become... This would imply that Onesimus was converted through Paul’s ministry. The appeal of Paul to accept Onesimus as a beloved brother, both in the flesh and in the Lord makes all three -Paul, Philemon and Onesimus adopted children of God by virtue of their baptism. The love and unity between Philemon and Onesimus would now be based on their faith in Christ, while that unnecessary slave-master hierarchy would no longer make any sense. Onesimus returns now to his master, more faithful then ever, related in a way that not even death can undo. He returns with a big difference; no longer as a heathen slave, but as a beloved brother in Christ.

Paul did not just stop at exhorting Philemon to accept Onesimus as a beloved brother, but to have him forever. By virtue of the Christian baptism, we have become en-grafted to Christ that we forever share a common patrimony and father, irrespective of race, class and interests. Philemon is a Greek name which means ‘affectionate.’ He has now been urged more by Paul to live up to his name, in being kind and affectionate to accept a brother who erred against him. Is it not then true that the Christian has the obligation to accept the fellow Christian who might have wronged him/her? Often times, we are inclined to write-off individuals for their past mistakes while disregarding their current efforts to re-write their past. People learn, people change, people move on. We should then see ourselves as Philemons being called upon by Jesus to open our minds and hearts to others and to see one another as brethren in Christ.

Onesimus too is a Greek name which means ‘useful’ (a profitable one). The bearer of the name unfortunately was rendered useless by his master whom he wronged. He lost in himself the true meaning of his name. When he met Paul in Rome who helped him regain his true identity of usefulness, he was then sent back, no longer as that useless servant, but as a very resourceful person; useful for himself and for Philemon. And so, one might regard Paul’s Letter to Philemon as a letter of recommendation for Onesimus who had faced condemnation. The Christian is someone who even after having faced condemnation of any form constantly makes great effort to become more useful to/for God. Realising the limitations of human nature, as the First Reading unravels (Wisdom 9:13-18), we plunge ourselves into the river of God’s will, and live in total trust in the divine wisdom.  

Many times too, we might hear voices that tell us how useless we have become, and how wayward we have turned. However, these voices represent the voice of the devil, the arch enemy of God. These voices might try to ridicule even the biggest of all the efforts we make as Christians, without realizing that we have been equipped so well to discern those voices when they come. The Greek terms for ‘useless’ (αχρηστον - achriston) and ‘useful’ (εὑχρηστον - euchriston) suggest that whereas Onesimus was once achriston (useless), and therefore α-χρὶστον (a-christon - without Christ), he has now become euchriston (useful), and therefore εὑ-χρὶστον ( eu- christon, - good Christian). Paul himself testified to this real change in Onesimus. Our usefulness, capability and resourcefulness do not lie in ourselves, but only in our encounter with Jesus who even admonishes us in the Gospel (Luke 14:25-33) to keep renouncing anything that could hinder us from getting to the most useful of things -the kingdom of heaven. And finally, we ask ourselves individually: how much will it cost me to maintain and enhance my usefulness in Christ? If the salt looses its saltiness, how  can it be made salty again? (Cf. Matt. 5:13) Happy New Week. God bless you.