THE APRON-MASTER VERSUS THE GOVERNOR-SERVANT

HOMILY FOR THE 19^TH SUNDAY IN THE ORDINARY TIME, YEAR C

Rev. Fr Ezekoka Peter Onyekachi

Ours is a God who wears an apron. What an image of God that Jesus portrayed in the Gospel! (Luke 12:32-48). This master (God) who wears an apron has his servants whom he serves. He also allows them to govern. Isn’t this then a stunning reversal of roles? The apron-master totally changes the order dictated by worldly wisdom. This master teaches that being a master does not mean greatness, and that greatness is not judged by material possessions, titles and social status; rather greatness consists in knowing how to serve. Only through service can true greatness come. The Governor-servants are placed in charge because they have learnt the act of service so well that they are now able to serve others. Therefore they are called Happy and wise stewards.

Here, we ask a question whose answer would lead to two further questions: why must the master put on an apron, sit them down and wait on them? That this master puts on an apron implies that he does not only serve but makes himself to be seen as a steward. He wants to be known as the official servant. That this master sits his servants down implies that he makes them comfortable; for instance by pulling out the seats for them to sit down and providing them with napkins for the meal. That this master waits on them implies that he not only serves and takes the food to his servants but also stands by the side ready to attend to any one who might need his further service. It becomes clearer then that the master is the perfect steward who has five stars in service. He is the five star apron-master. But why must the master do all these for the servants? The answer is simple: it is because they have been vigilant and awake in preparedness for his return. Those servants are called happy for they have shown themselves worthy of being trusted by their master. And now, why were they awake?

As a child growing up in my family home, it was like a tradition to prepare ourselves for the return of our parents from their daily ventures. That time was never for sleep or for visiting friends. At about 5:00pm (since we calculated that they usually return around 6:00pm), we made the house cleaner, washed up any dirty dish, made the beds, put things in their proper place, and even swept the entire compound, and then would happily and enthusiastically wait for their return. We wanted to give good impressions as good children. But not only that, we were always hopeful for their rewards and gifts. We were sure that meeting the house very neat spurs them all the more to give us gifts from their goodie bags. And they never disappointed. One by one, we would be called to take our own rewards from their hands, and how happy we would be. The happiness they showed and the gifts they gave us were great encouragements; these made us happy and were ready to do more the next day. Weren’t we then happy children? ...hahahaha... Remembering this experience makes me to understand why Jesus called those wise servants happy.

   

Just like my siblings and I, there are basically three reasons why these servants were awake: 1. They know that their master would certainly come back. This is trust. 2. They know that their master would come back with good tidings and joy for them. This is hope. 3. They know that their master’s visible absence does not entail abandonment, and that on his return, they would be rewarded. This is faith. They do not think, but they know. Faith becomes faith when it knows. Therefore, we are called to be like these happy and wise servants; to have a vigilant faith.

Only Faith (pistis) can, according to the Hebrew writer(s) of the Second Reading (Hebrew 11:1-2; 8-19) guarantee the blessings that we hope for, and prove the existence of the realities that at present remains unseen. Faith is the assurance of things hoped for, and the conviction of things not seen. To perfectly understand this definition, two philosophical terms stand out in the original Greek version: ὑποστασὶς (hypostasis) and ἔλέγχος (elenchos). The consideration of both words in their widest and contextual meanings might help us appreciate this gift of faith in us.  Philosophically, hypostasis means the underlying reality or substance of something. This attunes more to its Latin translation substantia (substance). And Elenchos would mean argumentation which also attunes more to the Latin argumentetum. This argumentation is one that is made to prove the reality of something, which in our case would simply mean to prove one’s belief. So, the usage of the word elenchos denotes for the Greeks the proof of a point, and not the argument proper.

Therefore, Faith could now be understood as the reality (substance/subsistence) of things hoped for, and the proof of things not seen. The reality of things hoped for is concerned with this world, and the proof of things not seen is concerned with the heavenly world. Faith then brings the reality of eternity into time to remind us that our souls might be living now in time but have eternity as their goal. Faith also seeks to prove the existence of the invisible God, and to remind us it is in God that we live and have our being (cf. Acts/ 17:28).

Only the faith that makes the Christian hope real could make us ignore the pleasures of the moment. In the Gospel, Jesus advises his disciples to replace the pleasures of the moment for the treasure in heaven. Readiness and preparedness for the master who would return at an unknown time would guarantee the happiness of those servants who the master would found awake. That servant who is way-ward and acts as if everything is dependent on the moment certainly gets punishment when the master unexpectedly returns, but that servant who is ever ready gains reward from his master. To this wise servant, much more power and respect will be given him, for he showed great commitment to his work, but the momentous servant will be given severe beating and stripped of all powers and respect, for he abused the much that was given him.

Only the faith that makes God real and ever-present could make us believe in the certainty of the future. This faith is enhanced when we remember God’s faithfulness to his promises. In the First Reading (Wisdom 18:6-9), the people of Israel looked back at their history and discovered God’s goodness and faithfulness, and this gave them courage and hope for the future. If the Lord was able to deliver the righteous in the past, then he is able to do it in the present, and in the future. Reminding ourselves of this like the Israelites gives us the courage to face life and to deepen our faith in God. What was seen in the past assures the reality of things yet unseen in the future. The things unseen are eternal, but the ones seen are transient (cf. 2 Cor. 4:18). Hence, our faith is like that which Peter explains in his Letter: though we have not seen him, we love him; and though we do not now see him, we believe in him and rejoice with joy that is inexpressible and filled with glory, obtaining the outcome of our faith and the salvation of our souls (1 Pet. 1:8). Our faith in the certainty of our future makes us work hard to demonstrate it in the present. Thus, the happy servant would have other great virtues and opportunities because of his vigilant faith.

1. Faith produces obedience: Obedience which implies total resignation to the will of God is a great demonstration of faith. Abraham obeyed God. When he was called by God to go to a place he knew nothing about, he simply obeyed. When we obey God and his commandments, it is a sign of faith. For how can a Christian claim to be a person of faith when he/she dances more to secular norms and ideas?

2. Faith breeds courage: Abraham had the courage to sojourn in the land of promise, leaving everything he acquired. He looks forward to that city whose builder and maker is God. His faith in God was adventurous; so also our faith ought to be. When we rely totally on God and trust in his providence as we witness to him, it is a sign of faith. For how can a Christian claim to be a person of faith when he/she is afraid of witnessing or speaking about Jesus to others?

3. Faith generates miracle: By faith, Sarah miraculously conceived at old age. Faith makes the impossible possible. With God, all things are possible. Faith in God attracts favours and blessings. Only faith could guarantee the blessings that we hope for; the reality of things hoped for. The testimony of our healing is a sure sign of faith. For how can a Christian claim to be a person of faith when he/she does not deem it fit to share the divine healing and miracles with others?

4. Faith encourages sacrifice and offering: When Abraham was tested. He was ready to offer up Isaac; and he who received the promise was ready to offer up his only begotten son. Faith produces in us a selfless and sacrificial lifestyle. By faith, people have sacrificed material things for others. By faith, people are persecuted for speaking out against treachery and injustice. By faith, people sacrifice marital union for the service of God. Having a heart that is willing to sacrifice is a sure sign of faith. For how can a Christian claim to be a person of faith when he/she does not remember to give alms or to have a heart for others?

5. Faith creates the desire for heaven: Any faith that does not desire heaven is fake. Our faith looks towards eternity with God in heaven. Faith makes us believe that having lived on earth, we shall live with God in heaven. That desire for heaven and the love for God are sure signs of faith. For how can a Christian claim to be a person of faith when he/she does not believe in heaven, or gives the impression that life ends here on earth? May the Lord increase our faith and help our unbelief. Amen. God bless you, as I wish you a blessed week ahead.

MY REPLY TO THE POPE FRANCIS’ LETTER TO PRIESTS dated 4th August, 2019

Dear Holy Father, Francis,

It felt so good, consoled and encouraged to have read those beautiful and encouraging words contained in your Letter to priests dated 4/08/2019. I am pushed to reply this letter because I felt you were personally speaking to me. Yes, you wrote to all priests, but I took those words of yours personally that I am all the more encouraged not to give up. How good does it feel that the Holy Father took his time to write to each and every one of us, priests, especially during this time when secularism combats seriously with those ideals that make us whom we are as priests and as a Church. Thank you, Pope Francis for your Letter.

Dear Holy Father, I remember as a boy who had just received the first Holy Communion in St. Mary’s Catholic Church, Abayi Ariaria Aba, Nigeria (at the age of 9) how enthusiastic I was to become a priest so as to be like the pastor from whose hands I received our Lord in the Eucharist. I grew with so much love for the Church and I literally disturbed my parents to send me to the Minor Seminary. Through their instrumentality, I came in contact with a senior Seminarian (now Rev. Fr. Stephen Achilihu) who nurtured my zeal and made me to sit for the entrance examination for a house of formation, the Congregation of Christ the Emmanuel, where in this vocation would be guided and pruned and would be materialized. Reading your Letter reminds me of how I ought to be appreciative to God for bringing me in contact with that senior Seminarian, with the Founder, Fr. John Egbulefu and with all those teachers, Seminary Formators and Rectors who guided me well to answer the call. Reading your Letter now and remembering now those constant words of Fr. Egbulefu “I am living for others” (which he chose as the motto of his priestly ordination), and having witnessed it in my priestly life since August 20, 2016 that I was ordained for the Catholic Diocese of Aba, I grow more aware that the priestly life is one not lived for the priest himself, but for others. Indeed, ‘the priest is not His own’ as Fulton Sheen had said.

Truth be said, I felt so honoured, the sort that I have not felt for many years now, that you addressed yourself as my older brother and father. You thanked me, O Holy Father. Thank you for those series of thanks; thanks for encouraging me. Thank you for thanking me for answering this call. Thank you for thanking me for the joy of service. Thank you for thanking me for celebrating the Sacraments, especially the Eucharist, the Confessions and the Anointing of the Sick. Thanks for reminding me that availability and humility in service are keys to my joy as a priest. Thank you for reminding all of us that we are one family. In fact, you deserve more thanks for the zeal we have seen in you and for your resilience in being a Shepherd we could all look up to, especially at this moment of history. I guess I am not wrong to say that calling yourself my brother and my father depicts ‘familyhood.’ We are family after all. And this means the priesthood brings us together in love and fraternal correction. We ought not be enemies to one another or back-biters, neither should we cause one another pains. We then need to feel sorry for all those members of our priestly family that we have hurt, as we pardon totally all those who have in any way brought us some pains and some moments of frustration. Those hurtful moments are better seen as lessons and as steps towards making us better in Christ.

In your Letter to us, your section on Pains reminds me of those words of Jesus: if anyone wants to come after me, let him deny himself, and take up his cross and follow me (cf. Matt. 16:24-26). We have been reminded that the Christian life is one that is not devoid of sorrow, as we look towards that eschatological hope of eternity in heaven. We must be encouraged whenever we face trials or disappointments for the sake of Christ as priests by those words of Paul in Romans 8:17: provided that we suffer with Him, we may also be glorified with Him. We have understood that no cross, no crown. We are now sure that the Lord uses those pains to purify us and to make us more fit for the ministry. We must now be inspired to assist in this process of healing the wounds that might have been caused by ‘the abuse of power, the abuse of conscience and sexual abuse’ while relying on God to renew in us the grace of our ordination, and as we remind ourselves of those gracious words of St. Paul, the apostle of the Gentiles: for when I am weak, I am strong (2 Cor. 12:9-11).   

Dear Pope, your section on Encouragement is indeed smashing. I remember a story often told as a joke about a minister who came up into the pulpit with a jug of water and a glass. He was the kind of preacher who is loud and waves his arms about a lot. In the course of the sermon, he drank up all the water in the jug. After the sermon, someone asked another member of the congregation what he thought about the wonderful preaching. And all she could reply was: it was just miraculous; this is the first I’ve ever seen a windmill so driven by water. This could mean how the effort of the priest to preach Jesus might receive some ridicules, and how people might ridicule their minister who makes sincere efforts to witness to Jesus. It is indeed true that a lot of experiences could discourage us, but then again, you have reminded us that prayer is the great propellant when we feel discouraged or challenged, and also a great repellent against evil and the accuser of our brethren, Satan. Yes indeed, a minister whose heart is encouraged is one that is always on the move, as you have said. Finding in the cross of Christ a great refuge is indeed a great antidote against frustration, despair or any feeling of despondency.

I believe then that the Priest should maintain this centrality of the cross in his preaching, and should never attract to himself the glory due to God. We must not give the impression that the people’s decision is for us, rather than for God, or that the faithful exists for us, rather than we for the faithful. When we do this conscientiously, we can survive and be strengthened by God. The priest must also put his whole trust in God, and not in himself, knowing that only God redeems and ransoms. When we adhere to this, we will be able to gather people together, for strength will be given to our humility and confidence. And so can we redeem and change the world. The priest must turn away from worldly message and desires in metanoia and accept any condition he finds himself, so that he can turn to the world in a spirit of kenosis.

It is also true that we must not shy away from the world in a purported spirit of asceticism, but must live in the everyday world, inspired by the radical obedience of love towards God’s will. When we do all expected of us in total obedience to God, we will totally become free; free in imitating the service of Christ, the service of God by which we can truly serve men. The Priest ought not to, whatever the circumstance might be present himself as an earthly king or governor; knowing well that the kingdom of Jesus the Christ is not of this world (cf. Luke 18:36). Our role is a spiritual diakonia. We ought to perform our ministry in the guise of servants, the service of God as a service to men, the service of men as a service to God. When we do this without pump and majesty, we would have found in our significance our true greatness, which is in the cross of Christ, for only in losing our life can we regain it. 

Again, the priest ought not to behave as if he is a menacing, intimidating person devoted to preaching doom and inculcating fear, but should preach the message of salvation, the joyful good news, and the message of peace. Remembering the very words of Christ that it is the sick that needs the doctor (cf. Mtt. 9:12-13), we exist for the sinners and the godless men, not for the righteous, and hence must forgive, heal and save. If we fail to recognise that we are sinful men who also exist for sinful humanity, then we might grow hard-hearted, self-righteous and without compassion, deserving neither the mercy of God nor the confidence of men. But when we recognize and do this, we will have the grace of holiness and righteousness.

Thank you also, Holy Father for reminding us of the maternal watch of our mother, the Blessed Virgin Mary, whom we ought to hold so dearly for the success of our ministry. And now, even though we pray for you at every Mass, I promise to offer up one of my Masses this week for you that the Lord may continue to keep you for us in His love. God bless you, Pope Francis.

Rev. Fr. Ezekoka Peter Onyekachi

St. Margaret’s Church, Huntly, Aberdeenshire

Roman Diocese of Aberdeen, Scotland UK.

FOR WHAT DOES HE GAIN FOR ALL THE TOIL AND STRAIN…?

HOMILY FOR THE 18TH SUNDAY OF THE ORDINARY TIME, YEAR C

Rev. Fr. Ezekoka Peter Onyekachi

Most of us might have heard or read about the story of the rich king with four wives. He loved the fourth wife the most and adorned her with rich robes. He gave her the best. He also loved the third wife very much and was always showing her off to neighbouring kingdoms. However, he feared that one day she would leave him for another. He also loved the second wife. She was his confidant and was kind, considerate and patient with him. Whenever the king faced a problem, she would help him get through it. The king’s first wife was a very loyal partner and had made great contributions to his wealth and kingdom. However, he did not love the first wife. Although she loved him deeply, he sparingly took notice of her. One day, the king fell ill and knew his time was short. He thought of his luxurious life and wondered: I now have four wives with me, but when I die, I will be all alone. To the fourth wife, he said: I loved you the most, endowed you with the finest clothing and showered great care over you. Now that am dying, will you follow me to keep me company? No way, she said as she walked away. Her answer cut like a sharp knife right into his heart.

The sad king asked the third wife: I loved you with all my heart; now that am dying, will you follow me and keep me company? No, replied her, life is too good. When you die, I am going to remarry. His heart sank and turned cold. He then asked the second wife: I have always turned to you for help and advice, and you have been there for me. Now that am dying, will you follow me? I am sorry, I cannot help you out this time, replied the second wife. At the very most, I can only walk with you to your grave. The king was devastated. Then a voice called out: I will go with you. I will follow you no matter where you are going. The king looked up and behold, it was the first wife. She was very skinny as she suffered from malnutrition and neglect. With great grievance, the king said: I should have taken much better care of you when I had the chance. Would this mean that this king laboured almost for nothing and for people who never held him so dear? Or would it also mean that he ended up misplacing his priorities -the one that should have been taken care of more than the others, he sidelined and neglected? And one might ask, what would now be the gain of this king for all his toil and strain?

This story might be likened to the famous biblical story of the Rich man which is the Gospel of this Sunday (Luke 12:13-21). Jesus taught a man who had complained to him about the acquisition of material inheritance a great lesson. This man, as it were, had his eyes focused on earthly possessions as Jesus was teaching the crowd to be fearless in confessing him. This would imply that the fundamental principle of life does not consist in the abundance of possessions. This man was more concerned about worldly acquisitions  than spiritual enrichment. The counter-question of Jesus ‘who made me a judge over you?’ unravels how he saw Jesus as just a dispute resolution lawyer over issues of worldly wealth, forgetting those exhorting words: seek first the kingdom of God and every other thing will be added unto you (Matt 6:3). He further on told him the  story of the rich fool so as to make it clearer to him what covetousness could do to the soul.

Whatever has one’s affection gets his/her attention. This rich man forgot his soul and his temporality. Yes, he might have worked so hard, made riches, but he never worked hard for his soul. When we work strenuously for our businesses, aspirations and ideas, but fail to work for our spiritual edification, or see in those material acquisitions aids for spiritual nourishment, it would all amount to vanity. The preacher of the  First Reading (Eccl. 1:2, 2:21-23) puts it so well -vanity of vanities, all is vanity. Our struggle in this life would all be in vain when we misplace priorities; that is, when we fail to place God first. A life that lives without nourishing the soul might be tending towards vanity. When one forgets his soul and toils for human wisdom, knowledge and skill; and then has to die leaving those for another, would it not all amount to vanity? For what does he gain for all the toil and strain that he has undergone under the sun?

Let us go back to the story of the King with four wives. Some times, we might see ourselves replaying the attitude of this king in our lives. We sometimes neglect the most important values of life. Like this king, we have four wives. Our fourth wife is our body. No matter how much time and effort we lavish in making it look good, it will leave us when we die. Our third wife is our possessions, status and wealth; it will all go to others when we die. Our second wife is our family and friends. No matter how much they have been there for us, the farthest they can stay by us is up to the grave. But, our first wife is our soul; often neglected in pursuit of wealth, power, and pleasures of this world. However, our soul is the only ‘wife’ that would go with us to eternity. It is then, for us, another good opportunity to strive to discover great means to cultivate, strengthen and cherish it now, in preparation for eternity. Value your soul and feed it with the word of God. Johann Wolfgang von Goethe is quoted to have said, things which matter most must never be at the mercy of things which matter least. The soul matters most.

My discovery is that the misplacement of priorities has some symptoms such as busyness (growing so busy over a lot of things), undue stress/pressure (pressurized by events or persons, and this might lead to confusion), lack of keeping to agreements and spiritual sloth (the neglect of our spiritual life). And one might think of such reasons why priorities are misplaced: Ignorance and Gullibility (not knowing enough and being easily deceived could make one not decipher the right thing to do first), Insecurity (not trusting that our provident father in his abundance could supply us with our daily meal when we devote our time, talent and treasure to him), Frustration (the feeling of disillusionment with ourselves or discouragement over failures when we see that our efforts to place aright our priorities fail). O God, teach us to number our days aright, that we may gain a heart of wisdom (cf. Psalm 90:12).

Some life challenging questions for our reflection today about misplacement of priorities might include: Why must one run into a burning house to save a valuable property? Why must one care more in the case of an accident about a property other than the person injured? Why must our loved one be allowed to suffer when have the wherewithal to support? Why must we choose sleep, holiday, day-off over the person who seriously needs assistance? Why choose to remain silent in the face of injustice and treachery? Why waste meals when there are millions dying annually for malnutrition and starvation? Etc.

St. Paul provides us with the cure for, or better still, an antidote to vanity in the Second Reading (Col 3:1-5, 9-11): since you have been raised with Christ, set your minds on things that are in heaven (Col 3:1-2). This is another way of saying: let the goal of our striving be eternity; because in it we see gain through the vanities of this world. If only we could honour the Lord with our wealth, with the first fruits of all our crops, then our barns will be filled to overflowing, and our vats will brim over with new wine (cf. Prov. 3:9-10). If only the rich man was able to offer his riches up for the sake of others who suffer, he would not have been termed a fool. Similarly, if only we can offer up the proceeds from our labours and skills for the sake of humanity who suffer, then, we would not have toiled in vain. Vanity is cured when we offer for the sake of the kingdom of heaven. All is not vanity when we make humanity gain from our labours and skills. In the God of Jesus the Christ, there is no vanity; there is great meaningfulness. May God feel our hearts to see the great meaning of life and to live by it. Amen. Happy new month/week. God bless you.