‘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.

THE TABLE OF HUMILITY

HOMILY FOR THE 22^ND SUNDAY IN ORDINARY TIME OF THE YEAR, C

Rev. Fr. Ezekoka Peter Onyekachi

It is clear that in the Gospel of Luke, much of the teachings of Jesus are done at the table. And for the people of that time, the table’s honour is dependent on the calibre of persons that surround it. It gained more honour than other tables and was indeed considered blessed if there was a scholar to sit at it. Many would prefer teaching at a table due to the light, humorous and lively exchange which might not be found in formal teachings. One could imagine the lively repartee and the close and sharp observations as dishes are passed over and as the cutlery make their movements from the plates to the mouth. What a fine way to learn!!! For that ancient culture, the presence of a Great Teacher like Jesus would make a particular table more blessed and interesting. In the Gospel of today (Luke 14:1.7-14), a leading Pharisee invited Jesus for a meal on the Sabbath day. That must have been a meal of honour with many honourable and distinguished guests.

However, it did appear that these guests had some devious intent other than to come and enjoy the meal: they watched (parateroumenoi) him closely. This simply implies they were watching with a sinister purpose; with a critical and cynical eye for error. They were looking for some mistake rather than being open-minded about their fellow guest, the great Teacher. Jesus then noticed how some of these guests scrambled for the chief seats. During Jesus’ time, the highest seat of honour (the places of honour) was on the right of the host and the next highest on the left, and so the ranking continued alternating back and forth until the lowest ranked person sat the farthest away from the host: the closer one sat to the host, the higher the honour. This scenario would be an opportunity for Jesus ‘to peg this banquet table into the humus.’ This means that Jesus would use the occasion of this banquet to teach the people about the necessity of humility -the table of humility. Thus, this particular Jesus’ table-talk -one, addressed to the guests (on humility) and the other addressed to the host (on self-abnegation)- would be born out of this context.

…TAKE THE LOWEST PLACE… (LESSON ON HUMILITY)

Jesus taught the guests how to comport themselves becomingly as humble guests; they should have simply  waited for the host to allot to them their proper seats. It would amount to discomfort for others or an embarrassment for the guest when they scramble for seats of honour. We could also see ourselves as guests insofar as we are recipients of God’s grace. But how quickly do we forget that all we have is what we have received? Imagining that the credit is ours and clamouring for honour, we become self-opinionated, aggressive, and vying for prestige and popularity. There will be no room for such behaviour at the banquet of heaven. We tend to scramble for places of honour, and many times, block our ears against hearing that admonitory voice of Jesus: take the lowest place. This is a big lesson on humility.

It has to be remembered that humility comes from humus. Every gardener knows how important the humus soil is for agricultural purposes. Humus as a Latin word means earth or ground. It refers to the top-soil layer that contains the organic matter that influences the bulk density of soil and contributes to moisture and nutrient retention. Humus contains many useful nutrients for healthy soil. It is not then surprising that the word humility is derived from this word, for it is a useful virtue for a healthy life. Humility denotes meekness, modesty, and self-effacement and encourages self-denial, self-emptying, sacrifice and lowliness. It does not mean thinking less of oneself or having an undervaluation of one’s talents. It is a quality of being down to earth; having one’s feet on the ground in a sincere acceptance of the seeds of talents sown by God. According to the First Reading (Ecclesiasticus 3:17-20.28-29), humility attracts God’s favours. And just as pride goes before a fall (cf. Prov. 16:18, 22:4), humility brings honour and life (cf. Prov. 22:4). Humility  produces wisdom (cf. Prov. 11:2).

…INVITE THE POOR…(LESSON ON SELF-ABNEGATION)

Jesus taught the host how to invite people for meals; he might need to invite the poor, the crippled, the lame, the blind. True humility leads one into self-abnegation and a disinterested charity. Humility cannot be centred around those who can repay. The true charity is one done without the plan of being repaid. Far from downgrading social life or religious fellowship, Jesus pointed out to the host how important it would be to extend his invitation to those who really needed his gifts and services. We could also see ourselves as hosts insofar as we have talents, treasures, health, wealth or position. But, how quickly do we forget that there are a great number of people who do not even have a plan for the next meal? Imagining that we have worked so hard for our success and clamouring for more investments and better life insurances, we become selfish, proud, and seeking after pleasure and attention. There will be no reward for such lifestyles at the resurrection of the righteous. Sometimes, we might tend to be generous only to those who are generous to us, and good to those who are good to us; and many times, block our ears against hearing that admonitory voice of Jesus: invite the poor, the crippled, the lame and the blind. This is a lesson on self-abnegation.

This set of people would not be expected to make a return invitation to the host. However, our relationship with them would constitute a great deal of our salvation. And if you offer your food to the hungry and satisfy the needs of the afflicted, then your light shall rise in the darkness, and your night will become like the noonday
(cf. Is. 58:10). Having an interest in the poor is highly salvific. This would then amount to a consideration of those whom humanity are inclined to exclude from the table. We could imagine the culture of those ancient times where the poor, the crippled, the lame, and the blind were even by law forbidden to take part in religious functions. And sometimes, still today, such a culture infiltrates into various aspects of our lives. We tend to exclude others or seclude ourselves from other people because we feel ‘they do not belong here’ or ‘we do not belong there’ and by this very fact live as though to forget that salvation is inclusive.  The truth is this: if it is ‘a table pegged into the humus (humility)’, it has to include all. And the Church in her wisdom constantly invites us to sit at the two tables in the Liturgy, the Word and the Eucharist as the sources of all virtues. The Second Reading (Heb. 12:18-19.22-24) reminds us that the heavenly Jerusalem will be where millions of angels are gathered for the festival, with the whole Church where everyone is a first-born sons and a citizen of heaven. No one is excluded. A humble heart knows that he/she is one out of many other hearts searching for the imperishable crown of glory. May God continue to lead us through this journey. Amen. God bless you.

THE NARROW DOOR

HOMILY FOR THE 21^ST SUNDAY OF THE ORDINARY TIME, YEAR C

Rev. Fr. Ezekoka Peter Onyekachi

♫♫ I have decided to follow Jesus, (3x.); no turning back (2x). Though none go with me, I still will follow (3x); no turning back. (2x) ♫♫ In the Gospel (Luke 13:22-30), Jesus speaks of salvation as struggling to enter through the narrow door. It is hardly a compliment to say that a person has a narrow mind, for it suggests the small vision of one who cannot see anything good beyond the scope of his/her own prejudices. Yet, it offers a great sense of worth to say that one has a narrowed vision, for it suggests a singularity of purpose and striving after that singular purpose. Hence, the image of the narrow door far from giving the impression of having a small vision for heaven reminds us of the importance to narrow our vision in pursuit of salvation.

On his way to Jerusalem, someone had asked Jesus a question concerning the number of people that will be saved. Jesus’ answer in turn suggested that he should not worry himself about the number of people that would be saved; he should rather strive to be among them. “Make every effort to enter through the narrow door, because many, I tell you will try to enter and will not be able.” This makes it clear that salvation is for those who would succeed in passing through the narrow door. But, why would some not be able to? The answer to this question and the image of the narrow door bring forth a ripple of connected implications.

1. It demands a clear sense of purpose. The way to salvation is very specific. It is the only way. And that way is Christ; I am the way, the truth and the life. No one comes to the father except through me (John 14:6). The way to salvation is straight; it is not crooked in direction or purpose. Salvation is like a spiritual race; the one who has the chance of winning is the one who is ever focused on the goal. The clear sense of the purpose of this race is to win the imperishable crown of glory. This purpose demands discipline. Our lives as Christians would wander when we live without this clarity of purpose. So, as followers of Christ, we focus on the bigger picture of the imperishable crown of glory.

2. It demands a high sense of discipline. The way to salvation demands a high level of struggle. A person has to make a great deal of effort. The kingdom of God is never automatic but a result of a striving. The Biblical word used for this effort is agonizesthe, which is where the English word agony is derived. The word is likened to the Grecian games where in the participants in their races, wrestlings and various athletic exercises put forth all their powers to gain the victory. Due to its toughness, they were trained for the conflict, and the honour of victory was one of the highest honours among the people. By the use of this term then, Jesus says that beyond making it our chief purpose to overcome our weaknesses, the endeavour to enter heaven requires toughness. This struggle is so intense that it can be described as an agony. It implies to labour fervently and to devote oneself wholeheartedly to its course.

However, this idea might give the impression that salvation is only got through personal struggle. No, it is not. What agony or struggle here implies is that a person diligently seeks God in everything; for this is what the Lord says to the house of Israel: seek me and live (cf. Amos 5:4). That ‘many would seek to enter but would not be able to’ suggests that only few would be ready to pay the prize of self-denial and discipline. The Second Reading (Letter to the Hebrews 12: 5-7.11-13) exhorts Christians never to disregard the discipline of the Lord, for such is a sign of God’s love. This discipline tends towards healing; and of course, the eternal healing is salvation.

3. It demands a great deal of responsibility. It might be easy to think that once commitment is made to Christ, the Christian might feel the sense of arrival which can better be described as a false sense of arrival. Barclay W. talks about an inscription on the grave of an Alpine guide who died on the mountain-side: ‘He died climbing.’ Is it not true then that the journey of the Christian faith is like climbing the mountain and making a constant onward movement? Yes, the race is an up-hill task; always moving upward. We die climbing up. There should be no static time. The Christian is always on the move. Commitment to Christ imposes great responsibilities to know that our effort and fidelity to our calling is indispensable for salvation. ‘We ate and drank in your presence, and you taught in our streets’ sounds like the argument of the one who took the Christian call towards responsibility for granted. Why do you call me Lord Lord and do not do what I say? (Luke 6:46).

Salvation then is not meant for a selected few but open to all who are ready to persevere. Indeed, and as Christ says: there will be surprises in the kingdom of God; the first will be last and the last will be first. This surprises arise when we neglect these demands of salvation. Salvation is not guaranteed for any particular group. The Prophet Isaiah in the First Reading (Is. 66:18-21) talks about salvation in terms of all: they shall bring all the brethren from all the nations. Unlike the Jews who thought that being born a Jew and being circumcised gave a person a ticket for salvation, the saved would come from all nations and classes of society. This would imply that no group has the monopoly of salvation. Salvation is for all who strive after it.  

There is a story of a wealthy woman who had passed on, and on arrival in heaven, an angel was sent to take her to her heavenly mansion. They passed through many lovely mansions and the woman thought that each one as they came to it must be the one meant for her. Now, having passed through many streets, they came to the outskirts where the houses were much smaller; and on the very fringe, they finally arrived at a house which was little more than a hut. That is your house, said the angel. What’s this, asked the woman, I cannot live in that? The angel replied: I am sorry, but that is all we could build for you with the materials you sent up. And she was disappointed with herself. She discovered that her heavenly residence was incomparable with her earthly mansion. Learning from the experience of this woman brings to our consciousness the importance of making a continuous effort to build and furnish our heavenly mansions. And as we do this, we  pray to always find the needed support and strength to move on and never to give up. Amen. God bless you.

FIGHTING ON LIKE EBED-MELECH

HOMILY FOR THE 20^TH SUNDAY OF THE ORDINARY TIME, YEAR C

Rev. Fr. Ezekoka Peter Onyekachi

No doubt, the Christian journey is one of battle. The Christian is called to fight relentlessly to see that the kingdom of God is continually established on earth. And what does the kingdom of God consist of? It consist in righteousness and peace and joy brought by the Holy Spirit (Rom. 14:17). To make an option for God is to upset the kingdom of evil. Little wonder then the writer to the Hebrews in the Second Reading (Heb. 12:1-4) encouraged us to keep fighting against sin, even to the point of death. And Jesus himself made it clear in the Gospel of today (Luke 12:49-53) that His kingdom would upset the kingdom of evil. But, how could this kingdom of peace Jesus, the Prince of peace (cf. Isaiah  9:6) would establish be one that casts fire upon the earth and bring division among people? The function of light is to dispel the darkness. And so, the enthronement of goodness would upset evil, and evil would always try to fight back. Fire and division become the consequence of choosing goodness over evil. That was the experience of Jeremiah in the First Reading (First Reading –Jer. 38:4-6, 8-10). He had upset the evil of his time and thus evil fought back. But evil can never be victorious; God came to his aid by raising an unexpected person to speak out for his sake. His name was Ebed-Melech.

Ebed-melech was an Ethiopian Eunuch who served in the court of King Zedekiah at the period Jeremiah exercised his prophetic role in Judah during the siege of Jerusalem (cf. Jer. 38:7). The name is translated as Servant of the King, and as such may not have been his proper name but a hereditary title. It might have been a title that suggested his role or function in the King’s court. Ebed-melech as a biblical figure stood out for interceding on behalf of the prophet Jeremiah and with the King’s permission rescued him from the cistern into which he was cast to die.

Jeremiah’s words had infuriated some officials (Shephatiah, Gedaliah, Jucial and Pashbur), and they reported him to the king. They suggested to the king that he be put to death because his words were demoralizing the soldiers in the face of an impending war. Jeremiah had said: “Thus says the Lord, He who stays in the city shall die by the sword, by famine, and by pestilence, but he who goes out to the Chaldeans shall live. He shall have his life as a prize of war, and live. This city shall surely be given into the hand of the army of the king of Babylon and be taken” (Jer. 38:2-3).

Jeremiah was letting the people know about the message from the Lord which was not what the officials expected to hear about. And for this, they plotted to eliminate him by convincing the King to permit them put Jeremiah away. They desired to bring about Jeremiah’s death without bloodshed; putting him in a cistern to sink in the mud and die of hunger. They were ignorant of the fact that the Lord protects his servants, and never forsakes those who obey him. Thus, a servant of the King Ebed-melech, who had heard what happened was inspired by the Lord, and he went to the king and courageously interceded for Jeremiah; defending him against the plot of these officials and exposing their evil intention. He went further, together with three men, at the King’s permission to rescue Jeremiah from the cistern. This was heroic; to have fought against the wish of those cabals. Jeremiah then was housed in the court of the guard.

1. Hence, ‘ebed-melech’ might represent someone who speaks for us when we are under great affliction, tribulation, tension and pressure; who intercedes for our good even when it seems many people are against us; who consoles us even when everyone is blaming us; who welcomes us even when many are pushing us away; who understands our mistakes, tolerates us and pardons us when we err or commit errors. Beyond interceding or advocating for us, ‘ebed-melech’ represents the one who destroys the evil plans against us and comes to our rescue. The Scriptures do provide us with persons who exhibited divine power and knowledge in interceding for others; for instance, Daniel was an ebed-melech to Susana (Daniel 13ff), the wife of Pilate acted like an ebed-melech when Jesus was about to be killed, etc.

2. Life generally is replete with experiences of understanding and witnessing the importance of such figures as ebed-melech. Many times, we are given the opportunity to witness an ‘ebed-melech’. There are situations too where we might have had the chance of being an ebed-melech, or even expected to find an ebed-melech but never did. God does send someone to help us in hard situations that outweigh our capacity. Look well, pray well and live well, and then trust in the Lord. No situation can ever crush the Christian in as much as God lives. As Christians, we are called to fight like Ebed-melech; speaking out against human injustice and brutality; saving the afflicted and healing the weak; swimming against the current of evil. And so, this calling demands requires such virtues: A) Trust: Ebed-melek must have been a trusted servant to have been able to listen to him and grant his plea. So too, we must learn to make our lives trustworthy. B) Loyalty and Obedience: Ebed-Melech was loyal. Loyalty to God and his principles are signs of obedience. C) Humility: being down-to-earth paves a great way during situations that requires us to speak out. D) Prudence: knowing and using the most careful ways and manners in presenting our intercessions assures success E) Courage: advocating for others requires being daring and convincing.

4. Jesus is the greatest ebed-melech we have got as Christians. He is always there for us. He intercedes for us. He protects and saves us. He destroys the plans of our enemies. In the Gospel, Jesus speaks of how his role would upset the social status quo and initiate division. This passage while causing confusion to people of our time was to be a great consolation to the people of the Evangelist’s time. The Jews who never believed that Jesus was the Messiah ostracized the people of the New Way who believed in the messiahship of Jesus. Thus, the person of Jesus became a source of division not because of those who believed in him but because of those who refused. Thus, the message of fire and division would serve as one of consolation to those people who would suffer division as a result of their faith in the God of Jesus Christ. People would be divided against one another. People would be hated for the choice they make for Christ. The role and the acceptance of Jesus as our greatest intercessor would bring a great rift and division between good and evil, and between the one who believes in Jesus and the one who does not. The essence of Christianity is that loyalty to Christ must take the first place over the dearest loyalties of the world. The role then of fighting like ebed-melech would imply a battle against evil, and which would result in hatred and division. This is the fight that is fought to block the plans of evil.

Does the teaching of Jesus ever upset me? Does it make me to question the way I live? Does it ever bring me into conflict with friends and family? Has it ever caused me some hatred from those who do not believe? If it does not do so, it can only imply that I am not really hearing that Christ’s teaching is like a sword that separates good from evil. It is sometimes like a fire that burns off the weeds but leaves the wheat. An encounter with Jesus would upset any evil hidden in us, and so, the fight begins with the self. Having succeeded in conquering the fight against the evil in us, it would then lead to a fight against the evil in the world. The true Christian is a threat, a source of division, a light that shows up in darkness, and is resented by those who do not like the light. Because of his sense of justice, the Christian will oppose like Ebed-Melech those who exploit the weak and the poor. We continue to pray for the courage to fight on like Ebed- Melech and for the continuous triumph of good over evil. Amen. God bless you.