Temptation and Divine Grace in Lent (B), Homily First Sunday of Lent A

Homily: First Sunday of Lent (A)

Temptation and Divine Grace in Lent (B)

Fr. Udoekpo Michael Ufok

v  Gen 2:7-9; 3:1-7

v  Ps 51:3-6, 12-13, 17

v  Rom 5:12-19

v  Matt 4:1-11

            Ash Wednesday introduced us into another liturgical season: the season of Lent. It is a season we commemorate the forty days of Jesus’ prayer, fasting, and temptation in the desert. It is a time for prayer, fasting, alms giving, and spiritual renewal. We have so many things to pray for this Lent season, including ourselves, our families, world peace, a renewal of charitable life, a heart of forgiveness, love, hope, and trust in God’s grace, which is manifested in Christ at all times. The length of God’s grace during Lent is immeasurable.

            Lent is a time we learn again to say yes to God, to manage our temptation and trials, and to learn from Christ, who resists the temptations of inordinate wealth, power, and position in today’s Gospel account. Lent is a favorable time for a change of heart. It is a time to closely examine ourselves. It is a time to rebuild what is broken in us, both socially and spiritually. It is a time to restore, take retreat, repair—especially our spiritual houses—and repent from sin, which alienates us from the love of God.

            Socially, and in light of Pope Francis’s well known apostolic exhortation The Gospel of Joy, perhaps Lenten season provides us a golden opportunity to reach out to our neighbors, to renew our relationship with the poor, and to strive to include the needy, the weak, the voiceless, and the marginalized in the political and economic plans of our lands. It is a time we reassure ourselves that God is near us, that he accompanies us on our journeys. It is a time we pray and meditate intensely with Psalm 51, which today’s response says, “Be merciful, O Lord, for we have sinned.” It takes humility to pray Psalm 51. How many of us sincerely recognize and accept that we are sinners? Lent is a time we humbly contemplate Scripture.

            What about that first reading (Gen 2:7-9; 3:1-7), the second creation account? It’s a reminder that God, our creator, though transcendent, is immanent. Like a potter, he created us from clay to love him and to serve him, in and through one another. He is a farmer who farms with us. He walks with us as he did with Adam and Eve in the garden. He is the source of the tree of life, which we must not make use of in obedience to the Lord. God expects us to stay away from that which is forbidden: sin and temptation brought by any form of serpent. The Genesis account reminds us of the importance of relearning obedience, that covenant of love, justice, righteousness, peace, and trusting more and more in God’s grace to overcome the temptations of our time—of which there are many.

            In testimony to God’s grace in regard to obedience, Saint Paul says to the Romans in today’s second reading, “For just as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous” (Rom 5:19). It does not matter how grave our disobedience might have been in the past. God’s grace through Christ’s obedience empowers us now and always to resist temptation, as did Christ himself in the Gospel account following his baptism (Matt 4:1-11).

            In Matthew’s account, following his baptism, Jesus is led by the Holy Spirit into the desert to be tempted by Satan three times: “If you are the Son of God, command these stones to become loaves of bread. . . . If you are the Son of God, throw yourself down . . . All these I will give you, if you will fall down and worship me” (Matt 4:1-8). The good news is that, unlike the Israelites during their journey through the wilderness to the promised land in the books of Exodus and Numbers, Christ did not give into any of these desert temptations. What can we learn this Lenten season? In Christ, we have a reminder of how to behave in the face of temptations, trials, and challenges!

            None of us is immune to temptation. If Christ could be tempted, who then are we? Lent provides us with food for thought on the important subjects of temptation, resistance, and God’s grace. As we journey through this Lent, let us consider what trials and temptations we face in our homes, families, farms, factories, and in other public and private places. Secondly, let us turn and pray for an increase in grace, which enables us to imitate Christ in overcoming our daily challenges as Christian pilgrims on earth!

Reflection Questions:

1. What is the meaning of Lent for you?

2. What major trials and temptations are you currently working hard to overcome?

3. Have you ever been a source of temptation or scandal or mislead any member of your faith community?

Ashes, Inward Cleansing, Fertility in Hope, Faith, and Love, Homily for Ash Wednesday

Homily: Ash Wednesday

Ashes, Inward Cleansing, Fertility in Hope, Faith, and Love

Fr. Udoekpo, Michael Ufok

v  Joel 2:12-18

v  Ps 51:3-4, 5-6, 12-13, 14, 17

v  2 Cor 5:20–6:2

v  Matt 6:1-6, 16-18

            Ash Wednesday is a universal day of fast. Each year it introduces Lent, a new liturgical season, with the demands of newness of life. This period spans from today until the Holy Week, which begins with Palm Sunday (Passion Sunday). It is a special time of grace that we yearn for God’s love.

            Saint Paul puts it well in the second reading: “It is a favorable time” for spiritual and renewal—a time we renew our baptismal promises. It is a time of fasting and prayer. In our community here, we are poised for evening Vespers, Stations of the Cross, and other communal spiritual activities. This is a special season that comes once a year. During this season, you and I are specially invited to pay closer attention to Scripture, to the Word of God—and for those who preach, to do it with a renewed zeal. It is a favorable time of penance and reconciliation—a time we go back to pray Psalm 51, with David, asking for God’s blessings and forgiveness.

            The Gospel reading of today warns against selfish and hypocritical penitential life of Lent. Our alms giving, fasting, and prayer this Lent should reflect our interior deep spirituality and true love for Christ and our neighbors, already outlined in the Sermon on the Mount (Matt 5–7). It is for this same reason—spirituality that comes from within—that the Prophet Joel in the first reading (Joel 2:12-18) said, “Return to me with all your heart, with fasting, with weeping, and with mourning; rend your hearts and not your clothing.” The heart is the center of love. We need to keep it clean. It is from the heart that you and I initiate our penance in the direction of corporeal and spiritual works of mercy on behalf of our brothers and sisters. We need a pure heart to love and to forgive.

            The ashes that we shall receive at this Mass are ashes, dust, and sacramental of our personal stories that we “are dust,

and to dust [we] shall return” (Gen 3:19); we are nothing without God. It is an ancient and biblical symbol of the sinful, broken, and dusty human condition in need of interior cleansing, purification, and God’s mercy.

            Job, for instance, at the end of his fruitless argument with God, puts on dust and ashes as signs of repentance (Job 42:5-6). While mourning for Jerusalem, Isaiah put on sackcloth and stripped himself naked for three years (Isa 20:2). Jeremiah also recommended sackcloth and ashes as a sign of repentance (Jer 6:26). Christ himself fasted amidst temptation in a dusty wilderness for forty days before his public ministry (Matt 4:1-11; Mark 1:12-13; Luke 4:1-13).

            We are another Christ. Moreover, once in a while we do feel a little dustiness in our lives—dust of weaknesses, dust of violence, dust of injustice. This is the reason we are here. We are also concerned for our neighbors, and, like Job, Isaiah, and Jeremiah, we all want to be cleansed in Christ.

            In some cultures, after cooking with firewood, the remaining ashes are used as manure, fertilizer, and agents of growth and fertility in farmlands and gardens. Think about that! May the ashes we receive this day on our foreheads serve not only as a sign of our need for inward cleansing and purification, but also as a sign of fertility in hope, faith, and Christian love.

Reflection Questions:

1. How do you relate to today’s Scripture readings?

2. What is Lent for you?

3. Are repentance, alms giving, inward cleanings, faith, and hope significant words for you this season?

4. What spiritual significance do ashes have in your particular culture or diocese?

Love and Charity: The Fullness of the Law in Christ (A)- Homily for 7th Sunday of Year A Ordinary Time

Homily: Seventh Sunday of Ordinary Time Year A

Love and Charity: The Fullness of the Law in Christ (A)

Fr. Udoekpo, Michael Ufok

v  Lev 19:1-2, 17-18

v  Ps 103:1-4, 8, 10, 12-13

v  1 Cor 3:16-23

v  Matt 5:38-48

            Today’s readings from the Sermon on the Mount, which calls us to love our enemies, and the book of Leviticus, which calls us to love our neighbors, may upon first hearing sound challenging. Upon further reflection, the readings are all about God’s mercy, love, and justice. They’re about making room for change, renewal, and forgiveness. The strongest response to hatred is love.

            Some of you were born before the Vatican II Council. You would likely testify that there have been a lot changes, updates, and innovations in the areas of liturgical teachings and the laws of the church. These were made in order to meet the needs of the changing times and culture. Remember, there was a time when priests celebrated the holy Mass with their backs to the congregation. But today, priests face their congregations as they celebrate Mass. There was a time when Scripture at worship was read only in Latin. Today we can read it in English. Different nations and cultures can also read it in their native languages. Thanks be to God!

            In some nations, there was a time when women and minorities were not allowed to vote. But today those laws have been changed. Many people in regions that practice caste-systems or have dictatorial styles of government are beginning to recognize the need for change. What about issues of equal pay? In the past, men were paid a higher wage than women. Today, we are all advocating for equal pay. What about the “stand your ground” laws in different parts of the United States, Florida in particular? Or immigration laws? Some are asking that these laws be reviewed, while others are pushing back.

            There have always been changes. In the first reading, Leviticus 19, we are told, “You shall love your neighbor as yourself” (Lev 19:18). But in today’s reading from the Gospel of Matthew, Jesus says, “Love your enemies” (Matt 5:44). He calls believers to avoid retaliation and to be charitable to all. Exodus 21:24-25, which Jesus even quoted, teaches, “eye for eye, tooth for tooth.” But in the Sermon on the Mount, Jesus says, “Do not resist an evildoer” (Matt 5:38-42).

            Jesus saw the need to change and renew these Old Testament laws, just as we effect change and bring about renewed ways of interrelating our day-to-day civil and ecclesiastical laws. The retributive ethics of the Covenant Code (an eye for an eye or a tooth for a tooth) from Exodus 21:24-25, which Christ addresses, were not meant to promote revenge and retaliation. Rather, these laws were meant to protect citizens from disproportionate, illegitimate, and unending retaliation. They were meant to say, “If a fly perches on your food, you don’t need to attack it with an atomic bomb or an AK-47. If you do, you might cause more damage than the fly would.”

            I remember that during the last war between Russia and Georgia, the media constantly used the phrase “disproportional use of force.” But for Christ, charity must overcome the thought. Violence, acts of retaliation, and disproportionate wars are not the way to dissuade enemies from attacking or to prevent acts of terrorism.

            Christ also takes on the holiness ethics of the first reading (Lev 19:18), which says, “You shall love your neighbor as yourself.” In this passage, the neighbor was a fellow Israelite, since the law calls for a different attitude toward other nations, which were hostile to them (Deut 23:1-3). Certainly, Jesus requires a different approach.

            In the Sermon on the Mount, Jesus teaches us to take a different spiritual approach, different moral steps, and a refined position with regard to our relationship with others—including those we do not like, those who do not like us, or those we disagree with. Everyone is our neighbor, and we are to love them (Matt 5:38-48).

            This can be challenging. But it requires faith. Without faith and prayer, Christ’s invitation to holy living—to avoid taking revenge, to avoid violence, to practice charity and good neighborliness toward everyone—sounds frightening and impossible. But it is possible by the grace of God. We can do this in many little ways: in the ways we treat immigrants, the poor, the aged, our fellow students, workers, spouses, and family members, or those we meet while traveling.

            It is uncharitable even to select those we say “Good morning” to or to engage in gossip, negative criticism, retaliation, or the spreading of lies about our neighbors. For Christ, this would be a pagan way of traveling. And none of us would want to travel that low road. We want to travel by the law that is characterized by fullness of love in Christ! Let us pray at this Mass for the grace to live this law of love with deep universal charity and a spirit of faith. Let us pray for the perseverance to be holy as our Heavenly Father is holy (Lev 19:2).

Reflection Questions:

1. What do you do when someone offends you: retaliate, love, or forgive?

2. How do you counsel members of your faith community who feel offended or violated by others or by unjust sociopolitical structures?

3. Can you think of any instances in your life when you have chosen to love rather than hate or retaliate against those who offended you?

4. Do you consider everyone you meet to be your Gospel neighbor? Why or why not?

Law of Love and Grace in Christ (A), Homily 6th Sunday of Ordinary Season Year A

Homily Sixth Sunday of Ordinary Season Year A

Law of Love and Grace in Christ (A)

Fr. Udoekpo, Michael Ufok

v  Sir 15:15-20

v  Ps 119:1-2, 4-5, 17-18, 33-34

v  1 Cor 2:6-10

v  Matt 5:17-37

            In the catechism of the Catholic Church we learn:

The new Law is called a law of love because it makes us act out of the love infused by the Holy Spirit, rather than from fear; a law of grace, because it confers the strength of grace to act, by means of faith and the sacraments; a law of freedom, because it sets us free from the ritual and juridical observances of the Old Law, inclines us to act spontaneously by the prompting of charity and, finally, lets us pass from the condition of a servant who ‘does not know what his master is doing’ to that of a friend of Christ. (CCC1972)

           

            It is the law of love, grace, and freedom in Christ that we celebrate today. These laws are particularly evident on the pages of sacred Scripture, both the Old Testament and New Testament, especially in today’s readings. These laws are constantly being renewed, updated, and reinterpreted to meet the signs of the times. Just as the laws of our nation are constantly scrutinized and reinterpreted to meet the needs of time, laws in Scripture—especially in the Hebrew Bible, the Old Testament—are reinterpreted in light of Jesus Christ as fulfilled in the New Testament to meet the needs of the church.

            The three major law codes of the Old Testament are the Covenant Code (Exod 19–24; 34), the Holiness Code (Lev 16–27), and the Deuteronomic Code (Deut 12–16). These were all constantly updated, innovated, renewed, and reinterpreted by Israel’s prophets and sages. The goals of these sages were to preach justice, peace, righteousness, faith, orderliness, holiness of life, and trust in God and in the covenant of love he had established with his chosen people, Israel.

            These goals transcend time. Who does not need justice? Who does not need peace? Who does not cherish righteousness? Who does not appreciate the role of faith in our lives? Who does not love orderliness? Who does not recognize the importance of holy living? These are necessities for all time.

            In today’s first reading, Ben Sira (200–175 BC)—writing in the time of Hellenism, when Israel’s faith was threatened by secular and Greek philosophical thoughts—insists that keeping the Torah or the fear of the Lord was the greatest wisdom and the best way to approach the challenges of life. He says, “If you choose, you can keep the commandments, and to act faithfully is a matter of your own choice. . . . For great is the wisdom of the Lord . . . He has not commanded anyone to be wicked, and he has not given anyone permission to sin” (Sir 15:15-20).

            Today’s Gospel clearly shows that this was also true in Christ, who was emphatic on his divine mission. He did not come to abolish the law but to perfect it, to fulfill it, and to teach us new ways of living these laws (Matt 5:17-37). As we listen to this Gospel passage, we see that the difference with Christ is love and compassion, which he has profoundly displayed in the course of his ministry in his forgiveness to sinners, prostitutes, and adulterers. We see his love and compassion in his healing compassion to the sick, blind, deaf, and crippled, to lepers and outcasts like tax collectors. We see his love and compassion in his breaking the barriers of discrimination and racism, in his reaching out to the Samaritan woman and the Syrophoenician woman in John 4 and Mark 7—something unprecedented in the old law. The list of love, grace, and freedom in Christ goes on!

            Recall also in the old law how the sinful high priest repeatedly sacrificed and atoned for his sins and those of the community (Lev 16). In the new law, however, the sinless Christ sacrifices himself once and for all (see the letter to the Hebrews). In the old law, whoever kills his neighbor would be liable to judgment. But in Christ Jesus, no one should ever dare to call others names or abuse his neighbor. In Christ, these are forms of subtle killings. When we abuse, intimidate, call others names, and assassinate their character, it dampens their spirit and confidence and makes them feel that they are good for nothing. This is especially true when we do these things to our children and the weak. The pseudo-media propaganda against other nations, especially the poor ones, can also be very damaging and lead to the loss of life.

            When we deny poor nations or children access to good education and exclude the poor, we have indirectly killed their social, political, and economic future (cf. Evangelii Gaudium of Pope Francis). We have killed their prospect of good jobs. Good jobs lead to good health insurance, descent homes, good income, the ability to attain clothing, and the ability to earn a livelihood that can be handed on to future generations.

            The law of Christ is the new law of love, trust, freedom, forgiveness, and compassion. We should not have to swear before we believe or trust one another. For Christ, our yes should be our yes, and our no our no. This law of trust and confidence in Christ Jesus, the mystery of God’s love, is powered by the Holy Spirit, and it is written in the hearts of every human person invited to share this love.

            Paul says, “‘What no eye has seen, nor ear heard, nor the human heart conceived, what God has prepared for those who love him’—these things God has revealed to us through the Spirit; for the Spirit searches everything, even the depths of God” (1 Cor 2:9-10). This is the law of love, the law of grace, and the law of freedom in Christ Jesus! And blessed are those who follow these laws of Christ even in challenging times and circumstances.

Reflection Questions:

1. Are you open to change and to the mysteries of God’s love?

2. When you are faced with the challenge of interpreting various laws, do you ask for God’s grace and wisdom and the guidance of the Holy Spirit to know what Jesus would have done in such circumstances?

3. How often do you share the laws of God recorded in the sacred texts and in the church’s documents with your neighbors through the prism of Christ?

Shining Like the Light and Tasting Like the Salt (B) Homilies Fifth Sunday of Year A Ordinary Time

Fifth Sunday of Ordinary Time Year A

Shining Like the Light and Tasting Like the Salt (B)

Fr. Udoekpo, Michael Ufok 

v  Isa 58:7-10

v  Ps 112:4-9

v  1 Cor 2:1-5

v  Matt 5:13-16

            The metaphors of light and salt in today’s Bible lessons remind us of our calling to imitate Christ by being fair, charitable, and just in dealing with one another. In our faith tradition, light always represents God, goodness, prosperity, and good fortune (Zeph 3:14-20). It is a symbol of Jesus, which he teaches us in the 27 books of the New Testament, which fulfills the old covenant, as taught by the church (cf. Vat II Lumen Gentium). In John 8:12 Jesus says, “I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life.” Darkness is the opposite of this life of light in Christ.[1] It symbolizes disorder and all kinds of misfortune. Salt not only makes our food tasty, it prevents corruption—it resists evil bacteria (Gen 1:1-5)—and is a symbol of the power of God. We are called today to reevaluate our lives in light of Christ by imitating his good example, treating one another well, and living the faith.

            The readings remind us of our corporal and spiritual works of mercy. Remember especially those corporal works of mercy and social responsibility, such as feeding the hungry, giving a drink to the thirsty, clothing the naked, harboring the harbor-less, visiting with the sick and imprisoned, and burying and praying for those gone before us who are marked with the sign of faith. This is particularly reflected in today’s first reading, when Isaiah says, “Is not this the fast that I choose … to share your bread with the hungry, and bring the homeless poor into your house; when you see the naked, to cover them, and not to hide yourself from your own kin? Then your light shall break forth like the dawn” (Isa 58:6-8).

            Here the Prophet Isaiah is addressing those who had returned from exile and were beginning a new life, hoping and watching to experience the full fulfillment of what God had promised them. But we must remember that it was injustice, dishonoring God, idolatry, sin, and disobedience to God that had brought Israel into exile in the first place. Exile was a nightmare for them.

            But the remnant—the survivors, who would wake up on the other side of this nightmare and have the opportunity to see themselves as “babies/children” of the Lord with a spirit of renewal and the light of healing—are reminded that God is always committed to his covenant of love, blessings, and justice. God expects them—and us—to participate in the maintenance of love and justice, in being the light that breaks through the cloud of evil and darkness.

            The people of Isaiah’s time understood that being righteous and keeping justice was not unconnected with keeping the Sabbath—with worshiping God (Isa 56), showing solidarity, and comforting those who mourn due to sickness, death, and misfortune (Isa 57). This comes with God’s continued blessings, symbolized by light. They were also encouraged to fast from sin and evil, which represents darkness. They are encouraged to repent, pray, and show a sense of gratitude for belonging to the same community that survived the humiliation of the exile (Isa 58).

            However, we are talking about human beings. Many of them drifted away from the goal of true fasting, and instead abused religion and self-righteousness (Isa 58:1-6). Isaiah’s message is that fasting and love of God must be coated with the true spirit of change and renewal, especially turning away from exploitation, from the disorder of darkness, and the quarreling that Saint Paul would confront generations later in the church in Corinth (1 Cor 1-2). It is not enough to go about fasting or living the external rituals. We must adapt a lifestyle where the darkness of selfishness and greed is exchanged for the lifestyle of light, charity, and temperance in Christ Jesus.

            Isaiah’s message is similar to that of Christ in today’s Gospel, a continuation of the Sermon on the Mount (Matt 13–16), which we started reading last week. After describing the righteousness and the distinctive marks of the disciples, Christ tells them that they are the light of the world and the salt of the earth.

            Somebody once said to me, “Michael, I hope Jesus was not teaching chemistry.” Not at all! Rather, he is addressing how we, as disciples of Christ, maintain the taste of Christ—his values and the distinct flavor of his love and charity. We want to prevent corruption of the faith and truth and live the spiritual works of mercy—instructing the ignorant, counseling those who doubt the word of God, forgiving those who hurt us, and bearing wrongs with patience rather than violence.

            By this, we do not want to parade our good deeds but instead channel attention to God and give glory to Jesus. In the midst of the challenges of our time, we want to keep showing good examples in our homes, families, schools, and workplaces. The life of a Christian man, woman, and child is that by which our neighbors recognize Christ in us. And we want to ask ourselves in the private prayer of our hearts whether our brother, sister, husband or wife, friend, schoolmate, workmate, or companion is likely to give glory to God when they observe our spoken and unspoken conduct. Can they discern in us the shining light of Christ? Can they taste in us the valuable flavor of our Lord Jesus?

Reflection Questions:

1. How do you relate to today’s readings?

2. How often do you see yourself as a light to the world?

3. Can you say that you are being the salt of the earth? How?

Alternate Homily

Homily: Fifth Sunday of Ordinary Time Year A

Then Light Shall Rise for You in Darkness (A)

v  Isa 58:7-10

v  Ps 112:4-9;

v  1 Cor 2:1-5

v  Matt 5:13-16

            I cannot overemphasize the importance of light and over darkness in our daily lives. We use light for cooking, reading, studying, driving, worshiping, and brightening up our otherwise dark cities, towns, rooms, streets, plazas, and environments. Plants and crops need light as they photosynthesize. The list goes on! In worship, spirituality, Scripture, and the sacraments, Christ, God’s incarnate, is the Light of the World (John 8:12). We are invited to worship him and imitate him in our charity and works of mercy. On the other hand, darkness represents the antichrist’s values—the evil and misfortune we see, read about, hear of, or experience in today’s world. But the light of Christ triumphs over the evil of darkness!

Today’s Gospel of light is vital for our spiritual growth. This truth spans from one generation to another. In the first reading, the    The Prophet Isaiah reminds the generation of Third Isaiah, those who returned from exile, of the need to reject every form of darkness: false accusations and malicious speeches against fellow community members. The prophet stresses that what brightens the community spiritually, socially, economically, and religiously is the sharing of bread with the hungry, sheltering the homeless, and clothing the naked. These corporal works of mercy also make the just person of today’s Psalm 112 an agent of light in any form of darkness. How many of us today are prepared to continue to be that just man, that just woman, that upright person, that source of light in the darkness of our present world?

            Be it at worship, study, work, administration, in leadership, and in the care of our families, we are called to participate actively as members of the audience Jesus addresses in today’s Gospel, saying, “You are the salt of the earth . . . You are the light of the world . . . let your light shine before others, so that they may see your good works and give glory to your Father in heaven” (Matt 5:13-16).

            For Paul, this shining light comes mysteriously to the quarreling and boasting Corinthian community in the form of worship and charity, humility and mercy, spirit and power. To them, Saint Paul writes, “When I came to you, brothers and sisters, I did not come proclaiming the mystery of God to you in lofty words or wisdom. For I decided to know nothing among you except Jesus Christ, and him crucified. And I came to you in weakness and in fear and in much trembling” (1 Cor 2:1-3).

            Like the generation who heeded Paul’s letter, sometimes fear of the Lord, trembling, and humility could help us to appreciate the importance of charitable acts within and outside our worship contexts. Prayer, fear of the Lord, and humility could help us to appreciate Pope Francis’s Gospel of Joy in promoting economic equality in our villages, towns, and communities by challenging every form of darkness—especially the darkness of the exclusion of the poor in the sociopolitical and economic fabric of society.

            This is how we become the light of the world and the salt of the earth: by not only fasting and worshiping God on his terms, but by loosening the bonds of injustice, by undoing the thongs of the yoke, by letting the oppressed go free, by promoting peace over war. We become the light of the world by rejecting terrorism and racism, by sharing our bread with the hungry, by bringing the homeless into our homes, by forgiving those who may have offended us. We become the light of the world by seeking the common good over ourselves, by holding the elevator door for the elderly, by visiting the sick and home-bound. We become the light of the world by clothing the naked and welcoming everyone, no matter their language, looks, color, culture, gender, or age. As the Prophet Isaiah rightly put it, if we keep doing all these good works, then the light of Christ will rise for us, for our communities, for our families, for our homes, for our friends, and for our nations in any given threat of darkness!

Reflection Questions:

1. What are your priorities during worship?

2. In light of today’s Scriptures, what would you identify as darkness in your faith community?

3. In what ways are you the source of light and the salt of the earth to your faith community?

---

[1] Cf. Udoekpo, Zephaniah, 134-135

Christ, a Light of Revelation to the Gentiles; Homily Feb 2 Presentation of the Lord: Michael U. Udoekpo

Homily Feb 2 Presentation of the Lord: Michael Ufok Udoekpo

 Readings: Malachi 3:1-4; Ps 24:7-10; Heb 2:14-18 and Luke 2:22-40

Christ, a Light of Revelation to the Gentiles

Today we celebrate the Feast of the Presentation of the Lord in the Temple, “Candlemas”, which clearly points us to imitate Christ, the Light of the world, and of course the roles of Mary, Joseph, Simeon and Anna. Christ born at Christmas is the son of God. He is the heir to God the Father. He is higher than the angels. He is the Messiah, human and divine. He obeys his parents, Mary and Joseph, keeps the laws and the customs. He is the savior of the world, a sign of contradiction, who conquers our fears, and darkness of poverty, diseases and of course death. He also challenges dark and unclean status quo of this world to the point of death.  And there is no greater services than Christ, who laid down his life for us, his friends.

Christ coming was foretold by all Israel’s prophets, including Malachi, the Twelfth of the Twelve Minor Prophets. It is quite a hopeful message that Christ the messenger of the covenant will come not just as light, but as a refiner of fire. He will purify the sons of Levi. Meaning, he will purify not just ordinary citizens, put the priests and the elite class of the community. He will refine them that they may offer pure and acceptable sacrifices to the Lord (Mal 3:1-4).

Simeon and Anna in today’s Gospel lived to witness the fulfillment of this prophecy of Malachi. It is the work of the Holy Spirit. Just the good parents of Jesus obediently and faithful brought Jesus to present him to the Lord as Abraham had done with Isaac, the Spirit of the Lord brought the righteous and devout (tsaddiq) man to the Temple. With the spirit upon him Simeon recognized in Christ, a fulfilment of those ancient promises made to Israel. In his Nunc Dimittis, Simeon can now die in peace since he has been privileged to see Christ- the light of salvation revealed to Israel and the Gentiles.

Simeon added that Christ will be a sign of contradiction. Because of Christ a sword will pierce Mary’s heart. As if this was not enough Ann also gave thanks and spoke about Jesus to all who were awaiting the redemption of Israel.

These, we all know came to pass in the ministry of Christ, in his suffering, death and resurrection, but at first hand it must have been a total mystery and amazement to Mary and Joseph who were just out there to live their humble lives as good citizens and to give thanks to God for blessing them with a baby boy- Jesus.

It is mysteries of Incarnation expressed in the 2^nd reading. God becoming man in the person Christ, who completely became like us, his brothers and sisters except sin (Heb 2:14-18). Walked along the dusty street of Palestine. He knew what dust and what trekking on foot looks like.  He was hungry. He was tested in the desert. He once took the boat. He ate with sinners and broke fish with the disciples. He washed their dusty feet. He drank from the Samaritan woman. He attending a weeding in Cana. He visited with the sick and cured them. He reached out to the blind, the cripple, the leper and the homeless, and raided the dead.  In every facet of human life and sufferings Christ was there, except in sinning. He knows how to be human and where to shed his light of help to the darkness of our world, symbolized also by that processional candles with which we began this worship with.

Granted that there are moments of darkness in our homes, communities in and societies- in forms of sufferings, abuse of power (civil and ecclesiastical) and priestly office (sons of Levi), low income, loss of our loved ones, jobs, exclusion of the poor, deprivation of our rights and the dignities; absence of peace and pursuit of the common good may we continue to encourage one another in Christ. And may Mary, Joseph, be our models. They endured their own challenges, and gave back to God all they received from God, including the child Jesus. May Simeon and Ann who spread the truth they saw in Christ, be our role models in our efforts to be generous to our communities, and to bring Christ, the Light of the Revelation to the doors of our Gentiles Neighbors.

Blessed Are Those Who Seek the Lord Homily 4th Sunday of Year A

Homily: Fourth Sunday of Year A

Blessed Are Those Who Seek the Lord (B)

Fr. Udoekpo, Michael Ufok

v  Zeph 2:3, 3:12-13

v  Ps 146:6-10

v  1 Cor 1:26-31

v  Matt 5:1-12a

            In today’s Scripture readings, the Prophet Zephaniah, Christ, and Paul remind us of the importance of peace, justice, righteousness, endurance, and kindness. They also remind us of the blessings that await the humble and the poor, who courageously and steadfastly trust in the Lord and in his divine promises.

            Today’s first reading, which is from the prophet Zephaniah, reminds us of prophets like Habakkuk and Jeremiah. Both were known for asking “Why?” and “Where?”: Why does suffering and injustice happen, and where is God in the face of such injustice against the poor and the weak? They asked why bad things happen to good people. Zephaniah was a contemporary of Habakkuk and Jeremiah. The three of them were pre-exilic prophets. They addressed the religious, socioeconomic, and political problems created by the Chaldeans, otherwise known as the Babylonians. The Chaldeans plundered the poor. They burned the homes of the less privileged. They mocked and starved the meek and the voiceless. They told lies about them and denied them justice and basic needs, including food, shelter, clothing, income, fair trade, and religious freedom.

            Anyone would be easily confused, discouraged, and disoriented in the face of such misfortune. As the champion and conscience of his people, Zephaniah simply steps in as God’s messenger of hope for his people. He speaks out against the proud and arrogant Chaldeans and those in Judah who might have collaborated with them.

            Zephaniah recommends humility for all parties. He recommends patience, steadfastness, and faith (emunah). He recommends justice (misphat) and righteousness (tsaddeqah). All these things are found in the Lord, who is the source of joy and peace (shalom) and the sovereign of all creation. To Israel’s prophets, the righteous are expected to be humble, as was Abraham. They are expected to be devout to the Torah—the teachings of the Bible. They are peaceful and loving to their neighbors. They are expected to be seekers and promoters of the common good, of the less privileged, not always seeking themselves. The righteous are expected to completely put their trust in the Lord.

            In the New Testament, Paul and Christ constantly apply the messages of Israel’s prophets to the ugly and suffering events of their time. For instance, Paul reminds everyone, “The one who is righteous will live by faith” (Rom 1:17; Gal 3:11; cf. Hab 2:4). When the Corinthian community faced problems of arrogance, cheating, corruption, rivalry, and bragging to the detriment of the poor, Paul reminded them that God opts for the poor. He prefers the righteous, the lowly, the remnant, and those who persevere in righteousness (1 Cor 1:26-31).

            Christ boldly repeats these same prophetic messages of justice, peace, humility, and the pursuit of righteousness to the crowd gathered in today’s Beatitudes in Matthew’s Gospel. To those who were in this crowd (the rich, the poor, the lowly, the politicians, the spies, the oppressors, the oppressed, the persecuted, and the persecutors), Jesus declared: “Blessed are the poor in spirit, for theirs is the kingdom of heaven. . . . Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven” (Matt 5:3, 11-12). Each of us can identify ourselves in these Beatitudes: the poor, the meek, those in mourning, the hungry, those who practice mercy, seekers of righteousness, the clean in heart, the peacemakers, those being persecuted, and those who endure insults for the sake of Christ.

            Pope Francis, in the fourth chapter of his Evangelli Gaudium (the Gospel of Joy), revisits the prophetic ideas of the inclusion of the poor and humble in the social, economic, and political fabric of our society. He emphasizes trust in God, justice, the pursuit of a common, proper minimum wage, and social dialogue as the means to true peace.

        Wherever we are and in whatever position, whether a position of strength or weakness, let us pray that today’s messages from Zephaniah, Paul, and Christ may find a joyful place of peace, justice, and righteousness in our homes and societies.

Reflection Questions:

1. Do you assist in promoting the Beatitudes in your community?

2. What are the challenges of living the Beatitudes in your faith community?

3. Which is your favorite Beatitude?

Alternate Homily

Happy Are the Poor in Spirit, For Theirs Is the Kingdom of God (Matt 5:3) (C)

v  Zeph 2:3; 3:12-13

v  Ps 146:6-10 (response Matt 5:3)

v  1 Cor 1:26-31

v  Matt 5:1-12a

            The response to today’s psalm, “Blessed are the poor in spirit, for theirs is the kingdom of heaven,” which is taken from Matthew 5:3, reminds us of the Jewish and prophetic origin of our Christian sanctity (Exod 22:25-27; Deut 15:7-11; Isa 61:1-3; Pss 24, 37; 107). It summarizes the teachings of the Prophet Zephaniah (Zeph 2:3; 3:12-13), Christ (Matt 5:1-12a; Luke 6:20-23), and Saint Paul, an apostle to the Gentiles (1 Cor 1:26-31). We know that sometimes our obedience to God—doing the right thing—may result in temporary oppression, suffering, and material disadvantage. For example, think of those who fight for the freedom of worship, speech, and self-rule around the world. The Prophet Zephaniah, Christ, and Paul encourage us to reflect on the everlasting blessings, comfort, happiness, peace, and joy that awaits us when we are poor in spirit, seek peace, trust God, obey God, exhibit humility, strive to do God’s will, and live in the spirit of total abandonment to his providence and divine mercy.

            Zephaniah, who preached in Judah in the late pre-exilic period during the reign of King Josiah (640–609 BC), faced many problems that were contrary to the spirit of the Beatitudes heard in today’s Gospel reading. The Egyptians, Assyrians, and Babylonians were not at peace. They were fighting for power, land, and material wealth. Judah itself was not free from corruption, arrogance, or the worship of false gods; these behaviors were even prevalent among Judah’s priests and princes (Zeph 1:1-8; 3:1-13). In fact, some of these behaviors were introduced by evil kings like Manasseh and Ammon. While encouraging trust in God, Zephaniah also repudiated violence, pride (Zeph 2:10), and all forms of injustice (Zeph 3:1-11). On judgment day, he saw hope of salvation for the poor in spirit and the humble.

            These are those who would “seek the Lord,” “who observe the Lord’s precepts,” who “seek justice, humility and are not deceitful in their behavior.”

            Although the Jewish Christian community to whom Jesus delivered the Beatitudes (Matt 5:1-12a) was separated from Zephaniah’s audience by many decades, it was still a community that understood the meaning of suffering. They understood what it meant to be deprived of land. They experienced the denial of basic needs and of the freedom to govern themselves. They knew the negative impacts of pride, abuse of human rights, lack of social justice, and freedom to worship their true God. When Christ got up on that mountain and pronounced that blessed are the poor in Spirit, those who mourn, the merciful, those who seek righteousness, peacemakers, and the morally clean of heart, his audience may have seen in Christ the new Moses (Exod 19ff). Like Jesus, they were familiar with Hebrew Scripture and the psalms, which stress poverty in the spirit and comfort to mourners (Isa 61:1-3), meekness of heart (Ps 37:11), thirst for righteousness (Pss 1; 107:5-9), peace, and purity of heart (Ps 24:3-4). Like ourselves, they also knew from Proverbs 14:21 and Hosea 6:6 that since God is holy and merciful, he requires mercy and holy living from each and every one of us.

            Paul’s Corinthian community was not filled with angels and saints, but with people of different backgrounds, talents, and gifts, both weak and strong. There were rivals among them. They were envious and biting each other’s backs. Division and pride had eaten deep into this Christian community’s spiritual being (1 Cor 12–14). Sometimes these elements can also slip into our modern communities.

            It makes a lot of sense when Paul says: “Consider your own call, brothers and sisters: not many of you were wise by human standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong” (1 Cor 1:26-28). God chose the poor and the lowly to remind us that the focus our faith, ministry, and service should be Christ through our neighbors.

            Think of what our lives would be without Christianity and our faith traditions. Think of what our lives would be without the sacrament of penance, without the church and the Scriptures, without the examples of the saints—particularly that of our Mother Mary. For our children, think of where we would be without our mothers, who carried us for nine months and respected and protected us even in their wombs. Think of where we would be without the support of our good parents and good examples of faith and morals. Many of us have had good mentors, catechists, teachers, advisors, priests, spiritual directors, godparents, friends, brothers, and sisters. How did they impact your lives? Where would you be without their help and good examples?

            The call for us to live the Beatitudes—poverty of the spirit, peace, hunger for justice, mercy, purity of heart, the bearing of suffering for the sake of the Gospel, and trusting God unconditionally—becomes more urgent in today’s world, characterized by conflict, rivalry, and the erosion of family values. We live in a world crippled by selfishness, individualism, pursuit of wealth, and secularism. The aggressive pursuit of personal wealth and satisfaction has left many disinterested in the promotion of the common good. In terms of communication, individual neighbors have become anonymous while electronic objects are starting to talk to us.

            We know God is the supreme peacemaker. He is love, righteousness, and mercy. We, as God’s sons and daughters, are invited in our own little ways to participate in living the characteristics of a true disciple of Christ in our homes, families, churches, and communities. We are invited to promote peace and justice by being meek and gentle in our words, actions, and thoughts, pursuing righteousness and ready to forgive and be merciful to others after the example of Christ, the true source of our happiness.

Reflection Questions

1. Do you assist in promoting the Beatitudes in your community?

2. What are the challenges in living the Beatitudes in your faith community?

3. Which is your favorite Beatitude?