Sep 30, 2021 | Homily
By Marcel Uzoigwe, CSSp. (Numbers 11:25-29, James. 5:1-6, Mark 9:38-43, 45, 47-48)
Dear brothers and sisters,
The readings of today point to the universality of the mission of Christ. We all are called in one way or another to take part in one way or the other. They also point to the fact that Christ’s mission is diverse, touching every sphere of life. It is not restricted to the Sanctuary of the Church but permeates the secular life – there where we find ourselves.
First Reading this Sunday from the Book of Numbers (Num.11:25-29) presents us with the institution of collective leadership of Seventy Elders to whom God gives a share in the spirit of Moses, that they may also share in the enormous leadership burden of Moses to lead the people of Israel with all their incessant complaints.
While these Seventy Elders were filled with the Spirit, they began to prophesy. However, two men who were not among the Seventy Elders by name; Eldad and Medad, were in the camp prophesying as well. And Joshua reported this to Moses and demands that Moses should stop them, in reply Moses said; “Are you jealous on my behalf? How I would wish that, all God’s people are prophets with the spirit of the Lord upon them” (Num.11:29).
Corroborating the lessons of the above first reading, the Gospel reading of today (Mk.9:38-48) presents us with a similar incident in which Jesus reprimands his disciples for their Jealousy and Suspicion. Here, the apostles (like Joshua) reported an incident to Jesus, of a man who was not one of them but was driving out demons in the name of Jesus and they tried to stop him. In response, Jesus ordered; “Don’t prevent him. No one who does a mighty work in my name will be able soon after to speak evil of me. Whoever is not against us is for us”, Mk9:39-40.
The choice of seventy elders commissioned in the first reading points to the mission of the seventy disciples of Christ (see Luke 10:1ff). The numerical agreement in both texts shows Jesus as the new Moses and confirms the universal dimension of his mission. The number 70 also recapitulates the account of the origin of the 70 nations of the ancient world (see Genesis 10); which connotes universality. Thus, the commissioning of the seventy elders and subsequent mission of the seventy disciples, anticipate the universality of the missionary plan of God, seeing in the number “seventy,” a glimmer of catholicity. No one is left out in the work of God, and no nation is excluded.
This is also true about Eldad and Medad who were absent from the tent of meeting and still received the Spirit. This generous flow of the Spirit beyond the tent of meeting is exegetically eloquent about the secular apostolate to which many are called. Eldad and Medad represent those called to minister outside the sanctuary, located within the ordinary sphere of secular life; and called to sanctify the secular sector with the spirit of the gospel. In this sense, every sector of social life is a sanctuary and a pulpit of sorts. In daily interactions with one another, we communicate the love of God to others. We preach the gospel of the kingdom of love and justice more with our actions than words. By so doing, we return our love to God through the services we render to others. Our social interactions in the secular sphere become an apostolate and a means of serving God by sharing his love. This is the very apostolate that Saint James emphasizes in the second reading; namely, serving God in others through social justice.
Many of us are engaged in different professions, entrepreneurial activities, and positions, medical assistance, civil and commercial services. Such positions should be seen as different vocations and apostolates for the service of God through humanity. Saint James calls all within these secular apostolic fields to uphold the principles of justice and love. Employers should not treat employees as objects or instruments of labor, but as humans with dignity and right. The wealthy should see wealth as an instrument of service to humanity. Not to help someone in need when the means are available is to kill. To store up wealth that one does not need is to store God’s wrath against oneself. With material goods, we can feed Christ in the poor (see Matt. 25:34ff).
The readings also present us with the call to missionary cooperation. Leadership in God’s household is a collaborative task, and not just that of an individual. But the leadership team needs to be of one mind and one heart, filled with the same Spirit in order to execute their task in the Spirit of Christ. There is, in the case of the seventy elders, the unity of spirit. All received the same spirit that was in Moses. Here lies the great caution. We are called to participate in the mission of Christ, and to share in his Spirit. Having the Spirit of Christ is very important.
It is not enough to work with the name of Jesus. One also needs to have the spirit of the Master. Today, many profess the name of Jesus but with the spirit of Mammon, others prophesy in his name but with the spirit of divination (see Acts 16). Hence the apostle says: “Anyone who does not have the Spirit of Christ does not belong to him” (Rom. 8:9). The fact that Jesus allows those that use his name does not imply approval. It is the same way he allows the wheat and the tare to grow together till the judgment day. On that day, many will say to him, “Lord, Lord, did we not prophesy in your name and cast out demons in your name, and many mighty works in your name” and he will say to them “I never knew you, depart from me you evildoers” (Matt. 7:22-23).
Not all who use the name of Jesus are genuine. Hence, he warns: “take heed that no one leads you astray, for many will come in my name …. And they will lead many astray” (Matt. 24:4-5). Working in the name of Jesus also requires participation in his Spirit.
The readings are also a warning against jealousy and unnecessary suspicion. We see Joshua asking his master Moses, to stop Eldad and Medad from prophesying because they were not in the tent with them. A similar incident happened with the disciples of Jesus who tried stopping the man casting out demons in the name of Jesus simply because he does not belong to their group. This is simply the same pattern of discrimination, racism, and party spirit. That someone is different, thinks differently, or does not belong to our group of friends, religion, or whatever does not take away the good things the person can do.
We cannot restrict the Spirit of God or decide for God who to use, inspire, bless and uplift. The Spirit of God is everywhere and can operate with anyone He chooses. Jealousy and suspicion act like a virus, spreads fast among group members, lead to gossip, and brings division. When we learn to appreciate everyone, we can see that the mission of God can bear more fruit through cooperation rather than division and party spirit.
Beloved brothers and sisters, the missionary mandate, prefigured in the election of the seventy elders, is a universal call. We all have a part in the mission through our respective walks of life. As some are called to preach the Word with their voices from the pulpit others are called to preach the Word with their lives through their different professions and states of life. About the latter group of preachers, the psalm says: “There is no speech, no words; their voice is not heard; yet their words go out through all the earth, their messages, to the ends of the world” (Psalm 19:4-5). We are all called to the prophetic ministry of the church. This prophecy is not about foretelling the future, but forthtelling the Word of God by word and by action.
Aug 30, 2021 | Homily
By Fr. Marcel Uzoigwe | (Josh.24:1-2,15-18, Ps.33:2-3,16-23, Eph.5:21-32 & Jn.6:60-69)
Dear Friends in Christ,
The readings of today, especially the first reading and the Gospel, concentrate on the importance of making the right choices based on fundamental and enduring considerations rather than on passing and shortsighted interests. The challenge to declare our stand in relation to God in Christ Jesus is a daily experience in our effort to live our Christian calling in the present secular society. It is interesting to see how the people of old and the disciples handled this choice-related issue and what implications that followed.
In the first reading, we see Joshua summoning all the tribes of Israel to renew their allegiance to the Lord. This invitation is significant given all that the Lord has done for them right before their very eyes. He led them out of Egypt, having worked many wonders against Pharaoh and even drowned his chariots in the sea as he tried to stop their escape. God led them through the desert, fed them with Manna, fought their battles, and drove their enemies away from them. These experiences were sufficient to convince them to remain steadfast to the Lord their God. Yet they kept alternating from belief and unbelief.
As the days of Joshua drew to a close, he devoted his last days to reminding the Israelites of what the Lord did for them. It is time to decide on whether they want to remain faithful to God who has been on their side or turn to the gods of the neighboring nations. Therefore, Joshua convoked the entire assembly at Shechem and categorically put it before them to henceforth choose whom to serve. Whether to serve the Lord -Yahweh or to serve the foreign gods of the Amorites. As for Joshua he has chosen that he and his household will serve only the living, God.
A similar situation trails the multiplication of five loaves of bread and two fishes with which Jesus fed five thousand people. That action prompted them to seek to crown Jesus their king and have him give them bread always. But the moment Jesus began teaching them about the bread of life which is his true body, their mood changed and they left him in anger. Jesus turned to the twelve and asked if they too wanted to leave. Rather than leave, they affirmed their faith in Him. Jesus’ reaction to those walking away in anger, leaves no middle ground for his hearers. It was a simple declaration that we can only follow Jesus in his own terms and not in our own terms.
When faced with difficult choices, experience can be of great help; the Israelites had to remember what the Lord did for them, this helped them to choose to serve Him in place of the other gods. The twelve disciples of Jesus relied on the messages of Eternal life which Jesus had given them, this made them choose to remain with Him despite the challenging teaching. Peter’s expression showed this clear, ‘Lord, to whom shall we go, You have the message of eternal life, and we believe, we know You are the Holy One of God.’ So, it was not because they understood the teaching either, it was because they knew and believed that He is the Holy One of God.
At the center of human freedom is the question of choice. The ability to choose separates humans from other animals. But it is at the same time, the crucial trait on which all responsibilities and rewards are based. And God does not force us to follow him. John 3:16 has it that “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” The choice to believe or not to believe in Jesus is the principle on which salvation is based. And that choice is exclusive, just in the same way the choice required in both readings of today are exclusive.
The implication of a choice being exclusive is that we cannot choose two alternatives at the same time. When we choose to go right, we are foregoing everything that is on the left. If the people choose to follow the Lord, they have to abandon all worship of foreign gods, enjoy the blessings and protection of God. But if they decide otherwise, they will have to deal with the consequences. Remember that when the Israelites rebelled against God in the desert, the result of that rebellion was that not one of them will ever see the land that God promised on oath to their ancestors (cf. Numbers 4: 1-23). Those who decided to leave Jesus because they found his teaching too difficult to accept ceased to be counted among his disciples.
As Christians, we all profess to love God solely and to follow him sincerely. However, many times when faith-challenging situations confront us, we see ourselves fluctuating and oscillating back and forth. We find it very difficult to remain on the side that gives credence to our faith and love of God. In such situations, we are faced with some faith decision makings: How best would I handle this issue, this way or the other way? Do I go the extra mile to make for peace or do I allow each person to go his own way to the detriment of all? Should I take my revenge this time or should I forgive and let go? Do I involve myself in these dubious business deals or do I leave it for God’s sake? All these faith-challenging situations always confront us with discernment and decision making. Like the people of old, Joshua and Jesus are challenging all of us today, that in all situations, we have to be more thoughtful and resolute to choose whom to follow and serve with sincerity of purpose. A very important question we should rather ask ourselves is ‘who do we serve when no one but God sees us, and how ready are we to speak of our faith in the midst of our unbelieving friends?’ These are the things that actually define the extent of our choice for Jesus.
It is said that true friends are known in times of adversity. Similarly, true believers shine out in moments of trial and persecution. It is in this context that we can understand the extent of the demand of choosing Jesus when every other person is going away; to remain faithful when others are doing whatever they want. Moments of trials are moments of merit. They are moments to stick to our fundamental choices to follow Jesus, irrespective of how difficult his teaching might appear. They are moments to stand up and be counted among His true and faithful disciples. Deserting Jesus is never a good option for a Christian because only God is enduring. Every other thing is only temporary, fading away in a short space of time.
May His grace guide and strengthen us, especially when his teaching seems difficult to put into practice. Amen.
Jul 26, 2021 | Homily
By Fr. Marcel Uzoigwe, CSSp | 2Kg.4:42-44, Ps.144, Eph.4:1-6 & Jn.6:1-15
Dear friends in Christ,
The miracles of the multiplication of loaves demonstrate the generosity of God whose compassion always moves him to take extraordinary measures to respond to human needs. The events narrated in both the first reading and the Gospel call our attention to the important virtue of generosity knowing that all we have and are come from God for a purpose, and that nothing we hoard for ourselves here will benefit us hereafter. Both narratives follow similar patterns loaded with lessons for a better Christian living.
Generosity is a virtue that springs from the ability to feel the need of the other. Experience shows that the ability to feel compassionate and render help is connected with one’s sense of thankfulness rather than one’s level of wealth. Various experiments have shown that the poor render lots of help and are more willing to share the little they have than those that have more. Wealth, sometimes, brings with it a sense of separation from others, just as Jesus indicated in the story of Lazarus and the rich man (cf. Luke 16:19-31).
In today’s narratives, Elisha was faced with three hundred men who had nothing to eat until a man came from Baalshalishah bringing him twenty barley loaves made from the first fruits. This man is nameless, indicating that his status in society is not important. Elisha asked him to give it to the men to eat. His servant reacted that twenty loaves of bread cannot feed three hundred hungry men, and he was right from a mathematical point of view. Jesus had even a more difficult riddle to solve. He had five thousand hungry people coming to him, having seen the miracles he worked. Neither Jesus nor his disciples had any bread, but Andrew spotted a boy with five barley loaves and two fish. This boy too is nameless. You can make the calculation yourself. And that is what Andrew did and informed Jesus that five loaves of bread and two fish were too small to feed the people. It is important to note here that the issue is more than just the problem of hunger and the crowd, but the attitude displayed towards the problem. Problems are triggers that help to discover and define who we truly are. How we feel about the problems of others and what effort we make in providing solutions within our capabilities are the actual definition of our level of concern and commitment.
There are three lessons we can learn at this point before proceeding. The first is that both Elisha and Jesus were driven by compassion for the hungry people rather than performing the miracle for its sake. Jesus is not always in the business of multiplying bread for its sake. Otherwise, he would have multiplied bread for his hungry disciples when they were plucking ears of corn on the Sabbath (Matthew 12:1), and would not send them to buy food while he talked with the woman at the well (John 4: 31-33). He did not even do as much as turn the stone into bread when he was hungry after fasting in the desert at the beginning of his ministry (Matthew 4:1-4).
The second lesson is that both the man from Baalshalishah who brought the twenty loaves of bread to Elisha and the little boy who allowed Jesus to use his five barley loaves and two fish were generous. Their generosity became multiplied and touched the lives of people in such a way that they could never have been able to do themselves. Generosity springs from the love that we bear for others, and is at the heart of the Christian message. God created humans out of his generosity. He was not under any compulsion to share his divine life with us. He also redeemed us in Christ out of his generosity. It is important to understand that generosity unites us to the heart of God who loves all humanity and to whom all belong. The story of the Good Samaritan (Luke 10: 25-37) and Jesus’ discussion on the Last Judgement (Matthew 25: 40-45) show that God is moved by what we do to others, and considers it as something done to him. Moreover, whatever we offer to God, he transforms it and gives us something that is even better. In the Eucharist, we offer up bread and wine, and God turns them into the body and blood of Jesus for our spiritual benefits.
The third lesson is that both servants (servant of Elisha and Andrew the disciple of Jesus) were led by sight while Elisha acted from faith and Jesus revealed his divine nature. . Faith is described as “realization of what is hoped for and evidence of things not seen” (Heb. 11:1). By the logic of faith, Elisha ordered that the people be fed with a few barley loaves; by the logic of sight, his servant objected. This was also the case between Jesus and Andrew. In both cases, men of sight saw only the evidence available to the senses, while men of faith saw beyond sight to the evidence of things not seen.
The man of sight is limited to the circumstance around him, while the man of faith already lives (analogously) in the eschatological realization. Faith makes that which sight places in the distant future to be present. Hence, faith is the realization of what is hoped for. On this basis, Elisha declared: “Thus says the Lord, ‘They shall eat and there shall be some leftover.’ And when Jesus gave thanks over the five loaves of bread and two fish, the people ate and there were twelve baskets left over.
The readings, therefore, present us with a very important subject for reflection. How we consider ourselves in relation to the things around us and the gifts we have is an indication of how connected we are with God. It is not just the gift of loaves of bread that marks out the men in the reading, but the circumstances and the actions they took define their level of generosity. The man from Baalshalishah gave the very first fruit of his harvest to the prophet. He did not reserve it for himself. It is common to give out the things we do not need, like the clothes our children have outgrown or those things that constitute obstacles in our homes just to create space. When we do that, the implication is that we act like men of sight rather than men of faith and therefore do not see Jesus in the receiver but consider him or her as less than us. But in giving out the very thing we actually need, the things we consider valuable, knowing that it is for God’s sake that we give, we consider the receiver as the image of God, just like us. That is where the words of Jesus come to life, “Truly I tell you, whatever you did for one of the least of these brothers of Mine, you did for Me” (Matthew 25:40).
Sharing our talents and time in ways that lift up others and create a better life and opportunities for people is a greater form of generosity. But more importantly, sharing the faith we have received, being the presence of Christ among the people around us is the highest form of generosity. Notice the actions of Elisha and Jesus, the depth of their concern, and generous hearts towards the people. Besides, Jesus did not only feed the people with bread. What he taught them was far more than the material benefits that bread can bring. We need, therefore, to be creative with our generosity, even to the point of engaging in spiritual generosity with our prayers, motivation, good examples, and guidance.
Genuine generosity seeks primarily the interest of the receiver. That can be seen in the action of Jesus who escaped when the people wanted to take him by force and make him their king. He did not feed them so that they would become his subjects or servants. Preserving the human dignity of our dependents is a Christian obligation. We all have received something we can share in one way or the other. Realizing that God is the source of all we have can help us to allow ourselves to become channels of God’s generosity in the world. Paul reminds us that we are one family in the call we have received. One sign of a loving family is the generosity to share with every member of the household. In this way, the family preserves its unity.
May we appreciate the gifts we have received, and learn to share with others thereby becoming the channels of God’s blessings in the world.
Jun 27, 2021 | Homily
By Fr. Marcel Uzoigwe, CSSp.
(Wis.1:13-15,2:23-24, Ps.29:2.4-6.11-13, 2Cor.8:7,9,13-15 & Mk.5:21-43)
The three readings focus on life, suffering, sickness, and death, and portray the divine intention to give life to all men and women. God heals the sick and restores the dead to life, calling us to be the channel through which he reaches out to the needy.
The Bible opens with the account of creation, showing us that God created humans in his image and likeness (cf. Genesis 1:27). From the very beginning, therefore, humanity shared the life of God and enjoyed his companion until the event of man’s disobedience (cf. Genesis 3), which the first reading refers to as the origin of death occasioned by the envy of the devil. That event brought about rejection and suffering emanating from the expulsion of Adam and Eve from the garden of Eden where God frequently walked with them. Being separated from God is, therefore, regarded as being dead since God is the source and sustenance of life. As Romans 6:23 puts it, “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.”
The first reading emphasizes that death was never the intention of God, but that humanity might live eternally with God. Disobedience, which is commonly associated with the devil, is portrayed as arising from envy sold out by the devil to the first parents when they took the devil’s advice and sought to be like God by eating of the tree of the knowledge of good and evil. That act opened the doors to suffering and death. But God, in His love and mercy, does not leave humanity to suffer the full consequence of his failure. Therefore, Jesus comes to “undo the works of the evil one” (cf. 1 John 3:8) and restore humanity to life, health and happiness.
The gospel presents us with vivid examples of physical death, as well as a human situation of suffering that is nearly as good as dead. The case of the little girl who was raised by Jesus stands for physical death, while the woman with a flow of blood symbolizes a soul directly separated from the community, and remotely alienated from God. The condition of the woman was a state of uncleanness which brought with it untold sufferings in those days due to the recommendations of the Jewish ritual laws. The law states: “when a woman is afflicted with a flow of blood for several days outside her menstrual period, or when her flow continues beyond the ordinary period, as long as she suffers this unclean flow, she shall be unclean” (Lev. 15:25). The situation is so unfortunate that she contaminates anything or person she touches while under such a condition. As a result of that, she suffers ex-communication from the liturgical and social life of Israel. This separation from the covenant life of Israel in those days mirrors the effect of sin in the soul of a Christian today which leads to spiritual death.
The issue of sin and the manner it separates men from the goodness of God are implicated in the two readings (first reading and the Gospel). Disobedience leads to sin which separates a person from the covenant relationship with God and is considered spiritually dead. This is implied in God’s fore-warning to Adam and Eve against the forbidden fruit: “… for the day you eat of it, you shall die” (Gen. 2:17). Evidently, Adam and Eve did not die physically on the day they ate the fruit; but they did spiritually. They were alienated from God. Again, in the parable of the prodigal son, the father described his returnee son as one who “was dead and has come back to life” (Lk 15:24). He was dead when separated from his father. This is the lot of those pilgrim souls that are separated from God. Hence, the prophet says: “It is sin that separates us from God” (Isaiah 59:1-2). Those who on account of their sins (uncleanness) are separated from God are spiritually dead, though physically they are deemed to be alive. That is why Jesus describes the church in Sardis as a dead church saying: “You are reputed to be alive whereas you are dead” (Rev. 3:1).
The good news is that Jesus has come to restore us to life. He is here to take away our suffering, pain, and death (cf. Isaiah 54:4). Both the father of the little girl raised by Jesus and the woman with hemorrhages demonstrated the faith required to connect to the power of Jesus to restore life and health. There were many people following Jesus, touching and pushing all around him. But the moment the woman with the flow of blood touched Jesus, power went out of him, and she was healed. Faith is what made the difference. Jesus confirmed her faith when he said to her, “Daughter, your faith has saved you. Go in peace and be cured of your affliction” (Mark 5:34). Hebrews 11:6 has it that without “without faith it is impossible to please God”.
The centurion whose daughter died demonstrated similar faith when the people came to tell him that his daughter has already died. Jesus said to him, “Do not be afraid; just have faith.” The centurion believed the words of Jesus and refused to listen to the people asking him to stop disturbing Jesus. He believed that Jesus is capable of raising his daughter from the dead. That faith worked for him. Jesus always needs us to believe. Otherwise, we can’t connect to him. When Jesus came to the grave of Lazarus in John chapter 11 and asked that the grave be opened, you remember what he said to Martha who was worried that Lazarus would be smelling, having died four days ago? Jesus said, to Martha, “I am the resurrection and the life. Whoever believes in me, though he dies, yet shall he live, and everyone who lives and believes in me shall never die. Do you believe this?” (John 11:25-26). The question is not about what God can do. God can do all things. The question is whether we believe it or not. That is what made the difference between the touch of the woman with the issue of blood and the touch of those following Jesus around without faith. It is what made the difference between the centurion and the people letting him leave Jesus alone because his daughter is already dead.
Dear friends, coming to God without a living faith is like going to a social gathering. What marked out the early Christian community, inspired them to live and preach the Gospel as well as remain steadfast in the face of the persecution they went through is their unwavering faith in Jesus Christ. Faith is not a theoretical or abstract concept. It is a supernatural gift of God that enables us to believe and live out all the teaching of Christ which the church teaches. It is faith that enables us to recognize our need for God, return in contrition when we have sinned, and live joyfully the message of the Gospel. Faith and action go together because, as James puts it, “faith by itself, if it does not have works, is dead” (James 2:17). Paul, therefore, calls our attention in the second reading to put our faith to action, not just with regard to our own interests, but more importantly in what concerns the welfare of those in need.
The faith we profess becomes concrete and serves as a witness to Jesus when its effect is felt among those in need. What marked the ministry of Jesus was his going about doing good, and healing all that were oppressed of the devil (cf. Acts 10:38). We have seen that in the two healings in the Gospel reading. We cannot claim to be the followers of Jesus without walking in his steps, doing good to those in need of our help, bringing life and love to all around us. Paul began his appeal in the second reading by assuming that we already excel “in every respect, in faith, discourse, knowledge, all earnestness, and in the love we have for you” before appealing that we also excel in being charitable. That indicates that works of charity are an expression of what we have within us as Christians, and its expression is simply a sign of our collaboration with God who does not will suffering and death for mankind. Our call, therefore, is to believe as well as play active roles in the mission of Jesus Christ who comes to heal and give life to all.
May God grant healing to the sick, heal the brokenhearted, restore the spiritually dead to life, and grant us the grace to walk in his footsteps bringing joy and life to all we meet. Amen.
May 23, 2021 | Homily
By Fr. Marcel Uzoigwe, CSSp. | Acts 2:1-11, Ps.103:1.24.29-31, 1Cor.12:3-7,12-13 & Jn.20:19-23
Dear brothers and sisters,
We celebrate the outpouring of the Holy Spirit on the Pentecost day. In its original Jewish celebration, Pentecost has nothing to do with the Holy Spirit. It was rather, a Jewish agricultural Feast of thanksgiving for the rich harvest. And it is celebrated to mark the end of the Paschal Feast (Easter) celebration. The Pentecost celebration comes after fifty days of the Paschal Feast; hence the name Pentecost is taken from the word ‘Penta’ meaning fifty.
During his ascension into heaven, Jesus instructed his apostles not to leave Jerusalem but to wait in prayer until the Holy Spirit promised by the Father comes down upon them (Acts 1:4). They would then bear witness to him ‘in Jerusalem, and in Judea, and in Samaria, and unto the uttermost part of the earth’(Acts 1: 8). Acts1:4-5. That served as a period of preparation to get themselves ready for the indwelling of the Holy Spirit for the work of the mission. Interestingly, God in his infinite wisdom decided to fulfill this promise to send the Holy Spirit on the day of the Jewish feast of the Pentecost, when so many Jews in diaspora were expected to be in Jerusalem.
The first reading deals with the account of the descent of the Holy Spirit. It gives a number of elements that characterized the changes that the Holy Spirit brought with it to the disciples. First, we see the same people who locked themselves up for fear of the Jews emerge from their hideout to speak to the people in all boldness about Jesus Christ, proclaiming the same message for which he was crucified. Paul will later write that ‘God gave us a spirit not of fear but of power and love and self-control’ (2 Timothy 1:7). The coming of the Holy Spirit ushered a new era where truth cannot be suppressed out of fear of bodily torture or death. Secondly, what the apostles said could be understood by all the people that assembled there in their own native languages. This phenomenon contrasts what happened in the ancient time at the Tower of Babel (Gen.11), when the people rebelled against God and ceased to understand each other’s language. The Pentecost event is seen as a reversal of the confusion and disorder at Babel that symbolizes division among men. It was Caiaphas, the Chief Priest, who prophesized that “Jesus would die for the nation, and not for the nation only, but also to gather into one the children of God who are scattered abroad” (John 11: 51-52). Thirdly, the single preaching of Peter on the day of Pentecost was so powerful that it brought 3000 people to repentance. It is indeed ‘not by might, nor by power, but by my Spirit, says the Lord’(Zech. 4:6). The Holy Spirit can do all things, and is essential for the living out of the Gospel and witnessing to it.
Paul tells us in the second reading that ‘no one can say, “Jesus is Lord,” except by the Holy Spirit’. The coming of the Holy Spirit brought about great transformation such that we are given any of the various gifts of the Spirit. During the nine days novena by which we prepared for this day, we have explored and reflected on these gifts of the Holy Spirit, their impacts and uses in the life of the recipient. Besides the sanctification of the Christian, the gifts are bestowed for various services in the body of Christ, the Church. That there are different gifts is an indication that all bearers of the different gifts are meant to work together knowing that it is the same Lord who bestows the gifts that we serve in each other. That corresponds with the significance of the one language spoken by the Apostles that is understood by all in their native languages. It is also an indication that the Good News is meant to gather the human family scattered into factions by prejudices, hatred and selfishness, to speak now the one common language of love, knowing that God, whose children we are, is love (1 John 4:8). After all, ‘in one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free persons, and we were all given to drink of one Spirit’ (1 Corinthians 12:13). This theme of unity is an invitation to overcome everything that is capable of separating us from one another, and from God our father; that includes sin and anything that causes division. So, Jesus bestows on his disciples the power to forgive sins, as we read in the Gospel of today.
Having suffered a lots in the hands of the Jews, as well as desertion by his very disciples during his Passion, Jesus understands the importance of forgiveness and reconciliation as a means to achieve peace and harmony. On appearing to his disciples, he breathed on them saying, “Receive the Holy Spirit. Whose sins you forgive are forgiven them, and whose sins you retain are retained” (John 20:23). Forgiveness of sins characterized Jesus’ ministry to the discontent of the Jewish authorities (Mark 2:7). But it is at the very heart of the redemption that he brought. As Paul puts it, “All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation” (2 Corinthians 5:18).
With the sending of the Holy Spirit, Jesus commissioned his disciples to take up the mission he started. They are to take the Gospel to all corners of the earth, preaching repentance and forgiveness, baptizing the converts in the name of the Father and of the Son and of the Holy Spirit. This empowerment is extended to all of us who have been called and bestowed with the Holy Spirit to share in the mission of Christ. It is a call to live out the demands of the Gospel in our daily lives as well as witness to it among men.
Pentecost is, therefore, not a mere historical event, but a living event of the constant outpouring of the Holy Spirit to renew the face of the earth. Pentecost experience is not a once in a lifetime event. Constant renewal and infilling by the Holy Spirit on those who have earlier received him is evidence in the Bible (John 20: 22; Acts 2:1-4; Acts 4:31). We must continually pray to be filled anew by the Holy Spirit. May this celebration serve to fulfil the purpose of the Pentecost in our lives. Amen.
Apr 25, 2021 | Homily
By Fr. Marcel Uzoigwe
Acts 4:8-12 | Psalm 117:1.8-9.21-23.26.28-28 |1 John.3:1-2 | John 10:11-18
Today the Church celebrates the Good Shepherd Sunday and the Gospel reading presents Jesus as the
Good Shepherd who cares for his flock. It is customary today to pray for leaders, especially ecclesiastical
leaders that they might follow the example of Jesus the Good Shepherd in all they do, as well as for
vocations to the Priestly and religious life.
There are many passages in the Old Testament that speak of God as the Shepherd of Israel. It is easier to
understand the analogy of a shepherd and his flock in the context of the traditional life in the time of Jesus
that resulted from centuries of the nomadic lifestyle in which shepherding the flock featured prominently
in their lifestyle. The care, protection, and guidance that a shepherd gives to the flock gradually became
for the Israelites a metaphor for understanding God’s love, guidance, care, and protection against the
constant aggression from their enemies. The Psalmist expresses this in various ways; The Lord is my shepherd, there is nothing I shall want (Ps 23:1). Give ear, O Shepherd of Israel, you who lead Joseph’s
flock! (Ps 80:1). We are his people and the sheep of his flock (Ps 100:3). The prophet Isaiah also sees the
Messiah as the shepherd of God’s people who will feed his flock like a shepherd, and gather the lambs in
his arms (Isaiah 40:11), and many more.
Peter was bold, in the first reading, to remind the Jewish leaders what should be their function: to protect
and care rather than condemn and punish. Instead of rejoicing that a cripple is healed, they were rather
worried that the healing was done by a group they would rather not have, the followers of Jesus. Having
crucified Jesus, it was disturbing to them to learn that they could still have to contend with the effects of
his power working through his disciples. One can imagine their feeling when Peter declared that it is only
in the name of Jesus that salvation, both temporal and eternal, can be obtained. The stone which they, the
builders rejected, has become the cornerstone. The action of the Jewish leaders depicts that of a hired man that Jesus spoke about in the Gospel reading. The hired man does not feel responsible for the sheep and therefore abandons it once it gets attacked. He is out to seek his interest rather than that of the sheep, just as the Jewish leaders were more interested in exerting their authority on the people than having someone else solve their problems and therefore risk diverting their allegiance. Jesus, on the contrary, is the Good Shepherd who lays down his life for the sheep. He knows his sheep and they know him. Moreover, he is so close to them that they know his voice.
By contrasting the good shepherd with the hired man, Jesus brings out the traits of a good leader. A good
leader is not a boss who commands the subjects around like the earthly leaders, but a servant leader. He
goes ahead of the people he leads, clears every danger on the way, prepares good pasture for them so that they can properly feed and rest peacefully. Psalm 23 details the function of a good shepherd from the perspective of what God does for the Israelites. Considered in this context, and in contrast with the actions of the Jewish leaders at the instance of the healing of the cripple at the Beautiful Gate, the readings set the stage for us to evaluate how our leadership at various levels mirror that of Jesus who heals, teaches, cares, protects, forgives, loves, and guide us unto eternal life.
When Jesus described himself as the Good Shepherd, he employed the Greek word “Kalos” (Ego eimi ho
poimen ho Kalos – ἐγώ εἰμι ὁ ποιμὴν ὁ καλός), which refers to that which is intrinsically good, ideal and
a model that others could imitate. The goodness of Jesus is inherent in his being, and therefore authentic,
as opposed to aesthetic, fanciful, and temporal goodness that is dependent on situations and other
interests. The goodness that is external to one’s nature does not survive in the face of challenges. It could
be likened to cosmetic or aesthetic goodness. This does not define a person’s identity but only says something about his or her appearance. To look good is different from being good. Appearance and reality are not the same. We should look good as well as be good.
Jesus, therefore, challenges us to imitate his goodness, honesty, and dependability in the leadership and
fellowship in our community, and in all our dealings with people. This kind of goodness does not wane even in the face of challenges or trials. Peter and his fellow apostles did not deny the truth of Jesus even in the face of the hostile Jewish leaders just as Jesus, while subjected to extreme torture and insults while hanging on the cross, responded with a prayer of forgiveness for his unjust aggressors rather than call for vengeance.
The Good Shepherd lays down his life for his sheep. This is why Jesus Christ is both shepherd and lamb.
Hence, he died to save his flock as a lamb of sacrifice, prefigured by the Passover Lamb, willingly laying
down his life for us. He is our Ransom. In the consciousness of this fact, we can say with the psalmist:
“Even though I walk through the valley of Shadow of death I shall fear no evil (Ps 23:4)” knowing that
Jesus the Good Shepherd is always with us. The psalmist says “with your rod and your staff you give me
comfort”. The staff of the Good Shepherd is the cross. As God worked through the rod of Moses to deliver Israel from Egypt, so does he deliver us from death through the Cross of Jesus. When the valley of death threatens, the Lord whispers to us in a gentle voice: “Be of good cheers, I have conquered the world” (Jn.16:33).
It is our duty, therefore, to give a listening ear to Jesus, our Good Shepherd. He knows us, his flock, and
expects us to know him in return, and follow him as he leads us to greener pasture. He will never desert
us. Hence, it is for us to live in trustful faith in him, learning in our turn to show the same care, love, and
protection to those around us who need it. People will only feel the presence and care of Jesus through us,
just as the man at the Beautiful Gate experienced the healing power of Jesus through his Apostles. May the celebration of Jesus, the Good Shepherd, enable us to make the necessary effort to become good followers of Jesus, and in turn be good leaders who love, care, protect, guide, and give a good example to our children and those around us. Peace be with you.
