How can we get together with God? That is a question many ask, either because of guilt from sins committed or because of difficulties and distraction in prayer.

The traffic is two-ways: ourselves to God (1), God to us (3).

Go-slow is caused by pot-holes, obstacles and curves. These have to be removed for God and us to meet. This entails repentance (3), so that we may be pure and blameless (2).

On the other hand, God can be present and we don't feel it outwardly, as Jesus on the cross reciting Psalm 22 and Mary with him.

Does God sometimes take us by surprise?—I think you may say yes. Does he do anything by surprise?—I am not sure what you will answer. One thing today's gospel teaches us is that he does not drop in unannounced.

His coming as man was announced by prophets long in advance, and his appearance in public life was heralded by John the Baptist. The whole New Testament announces that he will come again in glory to judge the living and the dead. In the meantime, he tells us that he is coming at the present moment to offer us the blessing of his presence. "I am standing at the door knocking. "If anyone hears my voice and opens the door, I will enter his house and dine with him and he with me" (Rev 3:20). So he does not act by surprise. We have been promised; we have been warned. It is only we ourselves, because we are not alert, that are sometimes taken by surprise.

The voice of John the Baptist is an alarm clock, ever-ringing through the Church, calling us to be alert, to be ready, because he is coming. We have been promised blessings that "eye has not seen, ear has not heard, and has not entered the mind of man" (1 Cor 2:9), provided are hearts are purified by faith and love. And if our hearts are not purified, we are reminded of the consequences: "Better for that man if he had not been born" (Mk 14:21; Mt 26:24).

John insisted on repentance in preparation for the Lord's coming. Maybe out of fear, but more out of love, we should be filling in the potholes in our lives, and removing the bumps, so that the Lord may find a smooth entry into our hearts.

John's life of austerity, his dress of camel skin, his diet of locusts and wild honey, typifies the stage of repentance we must go through if we have any sin blocking us from God and God from us. We have to change our normal routine, break off from bad relationships, make a turn about, so as to receive forgiveness.

John preached a baptism of repentance for forgiveness of sins. John moved people to repent, but forgiveness could come only from Jesus, the one he protested he was unworthy to stoop and loosen his sandals.

Jesus is the bridegroom. Once we are admitted to his presence, we can no longer live exactly like John, constantly bemoaning and denouncing sin. Jesus, even though he had nowhere to lay his head, introduced a note of joy and celebration, of welcoming the lost sheep, of enjoying the grace and friendship of God and the peace that it brings. The closer we are to him, the happier we are with him and the happier we are with ourselves. "Blessed are the clean of heart, they shall see God."

"Rejoice" (not "put on a happy face") — the Lord is near (2), because:

• He has repealed your sentence (1)
• He answers our prayers (2)
• He gives us the peace of God to guard our hearts and thoughts (2)

Yet we must:

• Have courage (1) "don't let your hands fall limp"
• Not worry (2)
• Be generous, sharing (3)
• Avoid extortion (3)

All of this is possible because "he will baptize you with the Holy Spirit and fire" (3). What is this "fire"? — It is love: "Come, Holy Spirit, and enkindle in us the fire of your love." This is the love of God.

In the end, we are either the wheat gathered into the barn, because of our love for God, or we are the chaff that is will never go out (3). That is another fire of love, love for the things of this world. If we die, having preferred other things to God, we will continue to burn captivated with love for them for all eternity, and that will be our eternal torture, because then we will know how empty they are. But in the next life our choice is fixed and there is no more opportunity for repentance.

May the Lord come to us now in this Advent and Christmas time to enkindle in us that love of God more and more.

John's preaching about the coming Christ and his personal example were so impressive that people began to think that he was Christ himself (Lk 3:15), the light of the world (Jn 1:7-8). That is because he was not just a witness, but he had become an image of Christ. It was easy for people to mistake him for Christ. It was easy for John to correct this mistake, but more difficult for him to get people to follow his example, to become images of Christ themselves.

People are now lavishly decorating their houses for Christmas, with snowmen, reindeer, santas and lights. A very, very few put out a crib. Yet you yourselves, as images of Christ, are the best Christmas decoration you can put out.

What is required to be an image of Christ? John lays down the basics: First, do good to others. Those who can afford extra clothing, food etc. should help those who cannot afford it. Secondly, do not harm others. The tax collectors and soldiers, anyone in a position of power, should not rob, exploit, underpay or otherwise cheat anyone. Thirdly, be joined to Christ as people baptized with the Holy Spirit and fire.

That refers to the inner reality of baptism. Any sacrament is an outward sign causing an inward effect. The water poured in Christian baptism in the name of the Father, the Son and the Holy Spirit effects the inward presence of the Holy Spirit. The fire is the love of God he implants in our hearts. It is the dynamo of all that we do in his service. It is the peace that guards our heart and our thoughts. It is the kindness, gentleness and good sense in dealing with people. It is trust in God without worry, allowing him to provide for our needs.

The fire of the Holy Spirit also joins us to the whole Christ, head and members. All that we hear in Advent about peace to Zion, peace to Jerusalem, refers to Christ's Church-community. It is the concrete continuation of Christ's human presence in the world today. It is the home where we find Christ active, continually nourishing us and helping us in our needs, and where we find Christ passive, in the needy that we help in Christ's name, even while these needy extend beyond the Church.

"Peace and joy to you, Mary!" said the angel Gabriel. Mary's words of greeting to Elizabeth are not reported, but they have to be the same: "Peace and joy to you!"

Gabriel gave the reason for Mary's peace and joy when he added, "Mary, full of grace, the Lord is with you." Mary was full of grace and the Holy Spirit right from her Immaculate Conception. Mary came to Elizabeth with a greeting that was powerful because she carried the Lord within her. It was enough to make John the Baptist jump in the womb and his mother Elizabeth overflow with the Holy Spirit.

Gabriel told Mary, "You have found favour with God; you will conceive and bear a son and call his hame Jesus. He will be great and will be called son of the Most High, and the Lord God will give him the throne of David his father, and he will rule over the house of Jacob forever, and of his kingdom there will be no end." Elizabeth echoed the same idea: "Of all women you are the most blessed,and blessed is the fruit of your womb. Why should I be honoured with a visit from the mother of my Lord?"

Jesus was prompt to obey: "Here I am! I am coming to do your will" (2). Mary was similarly prompt to obey. She wasted no time in saying "Yes" to Gabriel: "Let it be done to me according to your word." She wasted no time in getting up and hurrying to visit Elizabeth. In the same way, when we greet Mary in the Hail Mary, the Mother of our Lord wastes no time in returning the greeting and presenting her Son to us.

Elizabeth had been stirile, and when God gave her a child she thanked him for taking away her disgrace among her people. Similarly, he will not abandon us, but "will feed his flock with the power of the Lord... and they will live secure" (1). Then peace and joy will be ours, for "He will extend his power to the ends of the land. He himself will be peace" (1).

The Holy Family — the perfect family, the ideal family:

Wives cede to husbands; husbands love wives (like president & vice-president). Children obey; parents be reasonable (2)

Children (1) to:

• Father: respect, honouur, support in old age, don't grieve, sympathize as he fails.
• Mother: honour, set at ease
• Reward:
  • that you may live long in the land that Yahweh your God is giving you Ex 20:12),
  • reparation for your sins,
  • that your prayers may be heard.

Bear with one another/forgive; be thankful and praise God (2).

Yet they had their troubles:

• had to flee as refugees into Egypt,
• Presentation with sorrows predicted for Mary,
• poverty in having only doves to offer,
• finding in the Temple (3) with the first of her sorrows, a severe anxiety at losing her child.

None of us come from such an ideal family, and none of you who have founded families can claim to come near to the goodness of the Holy Family.

We may want to feel sorry for ourselves because:

• We don't have enough money — neither did the Holy Family
• We have misunderstandings — so did the Holy Family, as when they could not understand why Jesus left them. Only don't let them grow into rancour.
• We may have had bad parents — That does happen; many parents kill their children by abortion; others neglect them. But Isaiah says, "Even if a mother forgets her children, I will not forget you." So many saints come from bad families. That is because, besides our natural parents, we have Mary as our Mother, and God as our father.
• We may have bad children — That also does happen even to good parents. Children can go wayward in their moral lives or drop out of the Catholic Church. Mary and Joseph never had to suffer that with Jesus, but Mary, as mother of all mankind, has her heart pierced every time someone goes wayward. Her suffering at the foot of the cross was not just at her Son's crucifixion, but because of the condition of all the sinners he died for. So if you have wayward children, stay close to Mary at the foot of the cross and you will find strength for yourself and grace for your children, even though we cannot guarantee that they will accept this grace.

Ph.D. = "Pull him down"

If envy is found in every people through all time, so that every step of success wins you an enemy, how much more is there envy at the greatest success of all history, the redemption that Jesus Christ achieved for his followers..

Who was envious? The Devil or Satan was the leader, but he has his followers here on earth.

Jesus had just been baptized in the Jordan and from the desert was about to launch the decisive phase of his redemptive work. This was not a personal success from which others were excluded — like political office to enjoy the spoils. But people can be envious of successful people even when they are not selfish. So, from envy, the Devil wanted to take him down before he got off the ground. (Think of people fleeing from Haiti — planes cannot take off any more; they resort to helicopters.) Jesus opened his shuttle service to heaven, and was inviting all to come aboard. Those who want to stay behind have nothing to worry about from Satan now, because they are not achieving anything that he would envy. Try taking Jesus seriously and mounting with him to the heights of holiness, and you will find yourself a target for Satan's shooting practice. If Jesus, the leader and head of his Church, was subjected to Satan's temptations, how much more will his followers be. As a robber first studies his target to find the easy points of entry, so Satan studies all our weak points so as to exploit them.

The three temptations:

• Stone to bread — The enjoyments and pleasures of life
• Kingdoms of the world — Wealth & power
• Throw yourself down — Glory, popularity and admiration

Like Jesus and with Jesus, we can overcome.

"Jesus was led by the Spirit through the desert." Our Lentan prayer, fasting and giving are ways of entering the desert with Jesus to combat and defeat the devils in our lives, so as to have our share in Jesus' Easter victory.

I once crossed the Sahara Desert by public transport from Katsina to Algiers. That was in 1970. In the desert you are deprived of all comforts except the bare necessities of life you carry with you. The food is meagre and poor.

Jesus in the desert had nothing to eat, and he resisted the devil's temptation to turn a stone into bread to satisfy his hunger. "Man does not live on bread alone." Matthew adds: "but on every word that comes from the mouth of God."

So we fast in Lent to defeat the devil of self-indulgence, of going after forbidden and destructive pleasure, such as sex outside marriage. These are obstacles we must remove, obstacles to the important things in life, such as attending to God's voice in the Scripture and in the inspirations he gives us.

In the desert you also lack shelter at night, and you just have to lie down in the sand to sleep.

That must have been the case with Jesus too, and the devil was quite clever to offer him all the kingdoms of the world where he could upgrade to a fine hotel like the Sheridan or the Transcorp Hilton, only for the price of worshiping him. Jesus rejected this temptation as well. "Worship the Lord God and serve him alone."

So in Lent we put aside what we might have spent on our personal comforts so that we can give the money to the needy. That is how we defeat the devil of material attachment, and make worship of God more important than worship of money in our lives. In the desert you also are alone, out of contact with your friends. And, the way the sand blows and covers the track, you may feel lost, insecure and maybe liable to attack from robbers.

Jesus also must have felt alone and vulnerable in the desert. What better remedy for that than a stunt dive from the Temple tower without a parachute, as the devil proposed. He would immediately be surrounded by a crowd of people hailing him for his feat and pledging their support. He would never more be alone and vulnerable. Jesus rejected that proposal as well, quoting Deuteronomy 6:16: "Do not put the Lord your God to the test." He trusted in God and not in human political moods.

So in Lent we try to pray better, if not longer, than we have been doing. That is the best way of defeating the devil of pride and popularity seeking, the devil of putting God to the test by asking him to bless our own glory and not his. Prayer opens our minds to the truth of who and what we are as we stand before God. It makes us zealous to promote his kingdom and his agenda.

Let us join Jesus' desert fast by our Lentan fasting, almsgiving and prayer. Whichever devil may be lurking in our lives, this triple Lentan remedy will effectivly smoke him out and drive him far from our lives.

"The seed must fall and die, to spring up and bear fruit" (Jn 12:24). Christ died defending the truth: truth about God, truth about us, truth about his own mission. In Lent we fight alongside him, a fight to death, and to a life renewed.

The opening battle was with Satan, a duel on Satan's own turf, the waterless desert. Jesus entered, led by the Spirit. Satan waited. "He won't survive long here. Give him 40 days. Then he will be weak, and I will pounce."

The days passed. Jesus' spirit grew sharper, but his bodily energy waned. The Father of lies then appeared. "Pity you! Famished out here with no food. Do something!

Son of God are you? Smaller prophets called on God's name, and fed the hungry. Take this stone. Sit down. Turn it into bread, and have a good meal." Jesus quickly answered: "Man does not live by bread alone." That unmasked Satan's first lie, that man's happiness is prosperity. "God is your provider," Satan reasoned.

Worship him, don't rub him the wrong way. That's your only business with him. Do that, and all life's comforts are yours." Jesus defended the truth. God is your provider, and he is more than a provider. He is your provision, your final, ultimate happiness. "Man lives by every word that comes from the mouth of God."

The Father of lies tried again. "Maybe food means little to you. Physical pleasures, after all, are for the riff-raff. Big men drive big cars, live in big palaces, command big corporations, and are in big-time politics. I can give you that. Just enrol in my service."

Jesus' answer was swift: "You must worship the Lord your God, and serve him alone." That unmasked Satan's second lie. His first was about man, and his happiness. This lie was about God, that God's power has a limit. Where his power stops, there Satan's power begins. So give to God what is God's, and to Satan what is Satan's. You have two masters, each with his own sphere. Just make sure you don't ruffle either. Sunday belongs to God, the rest of the week to Satan, when you do what you like." There was a film about prostitutes. Its title was "Never on Sunday".

Jesus' answer defended the truth: "You have only one master, the Lord God. Worship him alone."

The Father of lies tried again: "Well, I might not object to that. But certainly, as Son of God, you deserve recognition. No one knows you. Here's a chance for instant fame. See this tower, in front of Trenchard Hall? Jump from the top, and let the angels catch you. You will be the talk of the campus, the talk of Ibadan, and the whole nation."

Jesus came back: "You must not put the Lord your God to the test." That unmasked Satan's third lie, that Jesus was a mere man, someone at the beginning of his career, who needed to make a mark, win recognition and receive titles and honours.

Jesus defended the truth about himself: "I and the Father are one" (Jn 10:30). "I came down from heaven to do his will" (Jn 6:38). "I am the light of the world" (Jn 8:12). "I came that they may have life" (Jn 10:10). In a word, "I am the Lord your God. Do not put me to the test."

Last Sunday we saw how Jesus overcame the temptations of the devil. After that we heard that "angels ministered to him". Today we hear more of the angelic experience that those who overcome temptation enjoy.

Abraham left his home in obedience to the Lord, and so was rewarded with a promise ratified by a vision of God's glory. (1)

The disciples who had left all to follow Jesus were similarly rewarded. The promise, which was for all mankind like that of Abraham, was ratified with a few representatives: Peter, John and James. (3)

The promise made to Abraham was in earthly terms: a land and descendants. The New Testament understands these promises in a deeper way: The land for now is the life of grace within the Church; later it is the glory of seeing God with the Church Triumphant. The descendants are all the saints, but particularly Jesus in whom the promises are focused and who mediates the promise to all of us.

Paul (2) says our homeland is in heaven; in the meantime the life of grace is most often hidden under weakness as it was in Jesus: Our bodies are in a "wretched" condition; we do not live for pleasure, but are friends of the cross of Christ. In difficult conditions we strive for self-discipline and for goodness towards others.

From time to time in this life God gives us a glimpse of the glory to which we are destined. We thank God for this inspiration to keep us going, and do not give up as we head for the glory to come.

It is wonderful to be here!

• Something you say when you come home after being away for a long time.
• Something you say when you land a good job or get admission to the school you desired or a visa to the country you wanted to go to.
• Something we will say when we get to heaven.
• Something we would say every moment of our lives if we were conscious of sanctifying grace in our hearts.

Repentance and resisting temptations have their reward. Jesus led the way by his baptism and 40 days in the desert. When we overcome sin, we share more and more the life of Christ, as did Peter, James and John.

Jesus manifested to them something of what he really is, his permanent glory which was hidden under the lowly condition of his mortal life. Jesus came so that his disciples could absorb that glory and let it shine in their own hearts.

As it was normally hidden in Jesus in his life, so the glory of grace is hidden in us.

The transfiguration of mankind could not be accomplished without the cross. So in that brief manifestation of his glory, he could not avoid talking about his coming death.

He was thereby calling us to follow him in carrying the cross and being obedient unto death. He was the "beloved Son" whom we must listen to. As we do so,

Once inside the gates of everlasting life—if we have scaled all the hurdles and pitfalls of this life and served God as best we can—it will be with a huge sigh of relief that we exclaim: "Lord, it is good to be here."

Yes, it is good to be in the Lord's presence, superlatively in the next life, but really and truly also in this life. Psalm 27 says: "One thing I asked a hundred times, this, Yahweh, I seek: to live in the house of Yahweh all the days of my life, to look at the beauty of Yahweh, to awake each dawn in his temple."

Very often we may feel abandoned by God, like the man in Psalm 42 who said: My tears have been my food day and night, while I am told all day long, "Where is your God?"—or the man in Psalm 13: How long will you forget me, Yahweh? Forever? How long will you turn your face from me?

It gives us courage if God shows himself to us in some way. As Moses went up Mount Sinai with Aaron, Nadab and Abihu and seventy elders of Israel, and they all saw a glorious manifestation of the God of Israel (Ex 24:9-10), so Jesus took Peter, James and John up Mount Tabor and let them see a glimpse of his divinity. It both cases, the experience was to prepare them to face difficulties that lay ahead.

When Peter, James and John saw Jesus transfigured, they were not merely watching a show and learning a lesson, but, as Paul tells us, "all of us, with our unveiled faces like mirrors reflecting the glory of the Lord, are being transformed into the image that we reflect in brighter and brighter glory; this is the working of the Lord who is the Spirit" (2 Cor 3:18). God's plan is to transform us into the image of his Son (Rm 8:29).

The splendour of Jesus' divine being was well hidden under his vulnerable humanity, as Isaiah says, "He was spurned and avoided by men, a man of suffering, accustomed to infirmity, One of those from whom men hide their faces, spurned, and we held him in no esteem" (53:3). It was most hidden while he hung on the cross and prayed Psalm 22, "My God, my God, why have you abandoned me?"

Our Lentan observances are to help us overcome the devil, resist temptation, and grow more and more in the likeness of Christ. That likeness, which is our state of grace, is so great and tremendous that we could not come face to face with it and remain in this life. It is buried within us like the power of a volcano, awaiting the day of God's call, when it will erupt and carry us with a blast into the heart of God.

In the meantime, that power remains hidden. Its presence is only indicated by the goodness of our lives. Encouraged by the testimony of Moses and Elijah, and the voice of the Father himself, we follow Jesus and listen to him. We treasure his hidden presence in us by grace, and his presence in the Eucharist, which nourishes that grace.

In this divine company we echo Psalm 84: "How much better is one day in your court than a thousand in the Grave of Hell, to stand in the doorway of your house, my God [outside, looking in], than to live in the Tent of the Wicked One [sitting at his high table]."—and Psalm 92: "The just will flourish like the palm tree, and grow like the cedar of Lebanon. Transplanted to the house of Yahweh, they will flourish in the court of our God. Yes, Lord, it is good to be here.

Up the mountain for a night vigil—dark, lonely. Peter, James and John went along. Why not? Jesus had asked them. What would they meet? A surprise, that would shake them up, lift them up, prepare them for something bigger: Jesus' death and resurrection, and their share in it.

They climbed up. It was an effort, but it gingered them for prayer. They found a place they could sit, or stand, or kneel, as the Spirit moved them. Jesus was a master of prayer, of communion with his Father. He wanted his favourite apostles, Peter, James and John, to develop the art also. That meant coming empty and poor, to receive the gift of prayer.

At first all went along OK. Jesus had taught them the Our Father. They could repeat it slowly, ponder on the intentions, pray them earnestly, and simply relish the Father, supreme goodness himself, and author of all good.

The night wore on. It would not be long before dawn. Jesus was totally absorbed in prayer. But the others faltered. Sleep tugged at their concentration. Their eyes drooped. Their heads nodded—like most of us, when we try to pray. Before they could sleep off, a bright light startled them.

It was Jesus shining like daylight. Moses and Elijah were with him, talking about his coming departure, what he would meet in Jerusalem. What would they have said?

Moses could say: "I represent the Law, that God gave on Mount Sinai. Before I died, I wrote (Jn 5:46) predicting another prophet, every bit as great as myself (Dt 18:18). You are that prophet, and much more." My law I promulgated, was written on tablets. The law you promulgate, is written on hearts, where the Holy Spirit speaks.

Elijah could say: I represent the Prophets. None left this world, the way I left it, flying in a firey chariot (2 Kg 2). Your exit will be more glorious. You will die, rise, and ascend to the Father.

Moses and Elijah knew much. But what would happen in Jerusalem, the details, they did not know. Jesus would have told them.

The apostles were looking on. They heard the conversation. It baffled them. References to suffering and death?—That seemed out of place. Here is heaven on earth. This is prayer at its best. This place deserves a permanent shrine!

Moses and Elijah took their leave. Peter voiced the proposal: "It is good to be here. Let's make three bukkas, one for you, one for Moses, one for Elijah."

They expected Jesus to answer. Instead, a blinding cloud enveloped them. All thought of bukkas vanished. God the Father himself had come. Their exihilaration turned to fear. Who can see him and live?

The voice from the cloud reassured them. "This is my chosen Son. Listen to him."—You have seen who he is, you have heard who he is. As Moses bequeathed his spirit on Joshua (Num 27:18) and Elijah bequeathed his spirit on Elisha (2 Kg 2), so let Jesus bequeath his Holy Spirit on you. Let him transform you, in his image (Rm 8:29).

They came down the mountain. Bit by bit, the lesson sunk in. They had much more to learn, especially at Jesus' death and resurrection, and their confirmation at Pentecost.

Bombs went off in Madrid and 200 died on the spot, while others nearby escaped. Every time I travel I think I may not come back alive. I went to Lagos and came back today and saw many accidents on the road; but I am here to tell the story. Why?

Are bomb and accident victims worse sinners than other people? — Jesus says no.

But a greater tragedy awaits us if we do not repent.

Last week I heard a Pentecostal preacher on TV say that God spares us so that we may believe in him and find doors opened for us to enjoy a more abundant life on earth — wealth, health, children, fame etc. He said nothing about the need to lead better lives, to be honest and obey the commandments.

Jesus gives a different answer. He says that God spares us and lets us live longer so that we may bring forth the fruit he expects of us.

If we don't, one day he will surely end our lives, the way he ends the lives of the good and bad alike. But that ending will not be entry into everlasting life to receive the reward prepared for us from the foundation of the world, but will be an entry into the fire prepared for the devil and his angels (Mt 25:41, his agents and followers..

When God called Moses from the fire in the bush, it was Jesus calling us to leave bondage in Egypt, which stands for the bondage of sin, and go to a land of milk and honey, which stands for a life of grace and eventual glory. He revealed his name: Yahweh (not "Jehovah"), which corresponds to the Greek "Kyrios" (Kyrie eleison). As we move on our journey, he gives us food and drink, the actual grace necessary for us to follow him and do the work he expects of us. Let us have no complaint about that, and we will reach our goal.

But today's readings are a warning not to fall by the wayside, falling from grace in the sight of God, even though still enjoying the good things of this world and the praise of men. May God save us from that.

For many people nothing can be more upsetting than a bad dream, a nightmare.—I was travelling. Suddenly there was a crash, and all were left dead. I woke up shaking and sweating. It was so real!—They then go for prayers and advice on what to do to prevent it from happening.

We can be afraid of bad dreams because we take them as a warning of danger. But we do not need dreams to be aware of danger. Is not someone murdered every night in Lagos? Which day is there not a fatal accident somewhere in the country? Are these victims more guilty than the rest of us who have escaped? Unless you repent...

Jesus' warning is to make us think of the unthinkable, the possibility that none of us would want to dream of, the most frightening scenario we could imagine. That is a sudden and unprovided death, a death where we are not in a condition to meet the Lord. If we are murdered and wake up in the Lord's eternal presence, that is no tragedy. But if we are murdered and wake up chained in hell fire, nothing could be more tragic.

Whom is our Lord addressing? Obviously, his warning is addressed to anyone living in a state of mortal sin, who has not repented and not confessed his sin and received forgiveness. Such a person can thank God for frightening dreams, because fear of the Lord is the beginning of wisdom. He can thank God if he escapes when his neighbour is killed, because this is a warning that he might be next. He better take advantage of this respite to put his life in order and receive God's forgiveness.

But Jesus' warning is not limited to big sinners. He is also addressing those of us who are free from mortal sin and presume that we can never fall. For example, do we think we can watch pornography or engage in romance without being thrown off balance? Are we made of steel, that nothing can knock us over? "Let the man who thinks he is safe be careful that he does not fall," Paul tells us today.

Jesus' warning goes still wider. It is not limited to those who carelessly expose themselves to proximate occasions of doing evil, but it extends also to those who neglect to do the good that is expected of them. In our families and jobs there are certain duties we must perform not out of charity but out of obligation. If we neglect these duties without excuse, as when a father who has money does not feed his family, we are sinning. We are warned: If this fig tree does not produce fruit within a year, cut it down!

Today's whole Gospel is a warning against the sin of presumption, of putting God to the test by thinking that he will save us while we cling to sin. That is an abuse of hope.

The opposite abuse of hope is despair, thinking that our sins are too great to be forgiven, or that our life is too bad ever to be reshaped by God's grace. Today's first reading addresses the sin of despair when God assures Moses that he is the all-powerful Yahweh, the great "I AM", who will deliver his people from their slavery in Egypt. Many of the Jews despaired in the desert, giving up hope that they would ever reach the promised land.

Slavery in Egypt stands for a life of sin. We are delivered from it by the blood of Christ. When overcoming sin seems too mountainous a task, we can sing Psalm 91: "You need not fear the dog packs at night, the arrow that flies by day, the plague that prowls in the dark, the epidemic that roams at noon.  Though a thousand fall at your left, ten thousand at your right hand, it will not approach you."—because Jesus will see us through to victory over sin.

Do not lose hope in God while battling with sin. Likewise do not presume that you can be his friend and still court sin. That is the blessed lesson of a bad dream or experience, God's shock therapy.

"The game is up!" they tell the kitchen cabinet. Does the cabal believe it? Theirs is the sin of presumption. Today, Jesus says "Don't be presumptious. God will act—at his own time."

Do successful embezzelers, successful armed robbers, successful looters, believe their game will ever end? "Up to now," they say, we got away with it. Only the stupid get caught. God has not intervened. If he can't be bothered now, why, when I die, should he bother to punish me, to keep me out of heaven?"

Presumptious people are optimists. No evil will catch them. Nothing will frustrate their plans. They claim the blessing of Psalm 17: "You fill their bellies; their children have all they want, they leave their wealth to their offspring."

Presumptious people make two mistakes: One, their priority is to gratify themselves, not to gratify God. Two, they seriously miscalculate: that God will give them himself, while they don't give themselves to God.

Disaster stops the presumptious. The Galileans Pilate killed, those the Siloam tower crushed, as we heard in the Gospel, or the Haiti earthquake victims, 300,000 killed—if any of them were presumptious, they were losers in this life, and losers in the next life.

Jesus cleared the air about disasters. Some victims are innocent, not guilty of serious sin. Their death brought them to life, a better, eternal life. And of those who escape disaster, some are guilty of the worst sins.

Earthly disasters are only warnings. The decisive judgment is yet to come.

Jesus passes to another form of presumption, by omission. The fig tree, that refused to bear fruit, is the man who sits back, neglects his duties, and expects God to say, "Well done, good and faithful servant. Enter the joy of your master" (Mt 25:21).

Presumption is an abuse of hope, by excess, by unreasonable expectation. The opposite abuse of hope is despair, by defect, by expecting nothing from God. When we think our sins are too great, that God will not forgive them, or our life is too bad, God cannot reshape it—that is despair.

Today's first reading addresses despair. God assures Moses that he is Yahweh, the all-powerful, the great "I AM". He will deliver his people, they will be slaves no more. Many Jews despaired in the desert, they thought they would die there, and never reach the promised land.

Sin is habit-forming, addictive, enslaving. Overcoming it, for many, seems impossible. They despair, think they can never get out, that they will die in sin. That is why we need hope.

Hope drives away presumption and despair. It takes on the impossible, what is impossiblefor us alone, but is possible with God's help. Jesus came not just to teach us, but to enable us, to empower us, to do defeat sin, to produce the fruit God expects, the fruit of virtue, goodness, and heroic love. He gave us the means, especially the sacraments.

Sooner or later, the presumptious, and those who despair, will hear: "The game is up!" But if you live by hope, victory is yours.

What is the largest single Church in the U.S.? Although the Catholic Church is a minority in the U.S., it has more members than any other single Church or denomination. But there is a group that outnumbers the Catholics. Who are they? They are drop-out Catholics; they don't join another Church, but simply abandon the Catholic Church.

Why do people run away from their Father's house? We have the prodigal son. He wanted to enjoy life and not be constricted by the discipline of his Father. So he ran after the pleasures of the world until his money ran out. So we find many who say the Church is too strict, old-fashioned. Why is it opposed to pre-marital sex, to homosexual behavior, to artificial birth control, to abortion, to ordination of women? They say, "Why can't the Chuch be democratic, and we take a vote on these questions?" So they vote with their feet and walk out. Can you imagine Jesus calling a meeting of his Apostles and saying, "In my opinion, divorce is wrong. But I could be mistaken. What do you think about the matter? Let's put it to a vote."

Others don't quarrel with the Church's teaching and don't quit, but they sneak out of their Father's house and do what he forbids, leading a kind of double life.

Then there is the elder son. He stomped out of his Father's house in protest against throwing a party to welcome back the repentant prodigal son. So there are those who say Catholics are not concerned about avoiding sin, because they can be absolved without tears in confession. They leave the One Holy Catholic and Apostolic Church to join a Pentecostal assembly where there are no sinners, but all are vibrant, joyful, zealous and prosperous Christians, filled with the power of the Holy Spirit. Never mind any slips into fornication or mismanagement of money, because for a Spirit-filled Christian these are covered immediately by the blood of the Lamb.

There are other elder sons who don't quit the Church, but behave like the Pharisee who thanked God that he is not like that publican in the back row.

Both the prodigal and the elder son were found outside their Father's house. The Father himself left the house to go out and meet each of them, the first to welcome him back, the second to plead with him to come in. There is a conclusion for each of us, wherever we find ourselves:

• If we have sinned on the side of prodigality, we must find ourselves in uncomfortable consequences. Why stay where we are. Come back with repentance, confess and be absolved, truly forgiven before God.
• If we have sinned on the side of judging, condemning or gossiping about others and think they have no place in the house of God, let us be more humble, but at the same time not forgetting the duty of fraternal correction.
• We may find ourselves neither prodigal nor proud, but simply sweating away in our Christian life, serving the Lord to the best of our ability, but enjoying no special material blessings and finding only distraction and dullness in our spiritual exercises. Do not forget that all the Father has is yours, and do not be envious of those who seem more favored than ourselves. And be on hand to welcome back the droves of returnees.

In your Father's house do you feel at home? Besides your Father's house where you received your human life, your Father's house is the Church, where you receive the divine life of grace. The Church ought to be a place where you feel at ease, where you belong, where you receive good advice and encouragement in facing the problems outside the house. But often people are uncomfortable, ill at ease and restless at Church, and some run away. Why? What can be done about it? That is the question the Gospel addresses.

In looking for the source of the problem, let us turn first to our heavenly Father. Is he, like many an earthly father, failing his children in any way? Immediately we say no, but we say no with good reason. He made us and provides us with what we need to keep alive. He sent us his Son to save us from sin and bring us to everlasting happiness with himself.

His Son is still with us through the teaching of the Church which broadcasts the Gospel throughout the world under the guidance of the Holy Spirit in Council documents, Papal teachings, and other readily available writings, so that we can never complain of lack of good teaching.

His Son is also with us through the Church's sacraments, especially the Eucharist, so that we can never complain of lack of divine power in our lives.

Maybe we find fault with the priests or the people in charge of various functions in the Church, and the way things are run. We may be right. No one is perfect. So we see people decamping from one parish to another where they find things more to their liking. There is no sin in that, but let us have no illusions. Everywhere we will find some fault, and it is up to us to do what we can to help improve the Church. "To whom shall we go," said Peter, "you have the words of eternal life" (Jn 6:68).

We have still not yet looked far enough for the source of our feeling uneasy in the Church. Look carefully. The problem may be within ourselves. Baptismal grace puts in us a force gravitating us constantly towards God. But in a moment of madness we welcome a contrary desire gravitating us to some creature comfort. There is a struggle in us between two desires, and we are not at peace in our Father's house. This struggle may go on for some time. In the end the desire for God may prevail. Alternatively we may pack out and follow the opposite desire far far away from God, dumping our right understanding, our chastity, our friendship with our Father, our good sense, and embracing false teachings and the life of a pig

If God's mercy pursues us to that place of exile we may wake up to our folly and turn back. We need not inform our Father of our return, because he can see us coming from the moment we set out. Upon meeting him, he does not even give us a chance to ask him if he would hire us as a worker, but immediately welcomes us as a returned son.

The elder son also loved his father very much, and he should have been happy that his father and brother were happily reunited, but he too was pulled by an opposite desire, pride. Pride is a love of our own excellence independent of God. Pride leads to envy or sibling rivalry, where we see our neighbour's good as competiting with our own good. The elder son's pride and envy at the attention and kindness shown to his brother kept him out of his Father's house. The Father had to come out himself to help settle the battle of desires raging within his elder son.

Whatever our temptation, sensual desire or pride and envy, may the love of God prevail. If we were thrown off balance, may he restore us to balance. If there is a battle of desires in us, may he give us the peace of victory. Then we will be at ease in our Father's house.

Home alone—a boy his siblings persecuted, his parents blamed for everything. He could do nothing right. Whether they were at home or away, the boy was isolated, rejected, alone.

The prodigal son was outside, alone. The elder brother, too, stood outside, alone. The father, our heavenly Father, called them back, called them inside. "It is not good for man to be alone" (Gen 2:18).

Loneliness is not confined to derelicts. You find it in homes, rich and poor. You find it in the workplace. You find even successful people, the rich, powerful and popular, who are lonely inside.

What makes for loneliness? There are two factors: (1) feeling rejected by men, (2) feeling rejected by God.

Human rejection may be real, when people cut us off completely. That does happen. Or rejection may be only perceived. A harsh word will hurt our feelings, and make us feel bad. It need not mean rejection. Parents scold their children. They cry, then get over it.

As for harsh words in the workplace, diplomacy helps. Maybe you cannot befriend the person, but you can manage the relationship.

To have God against you, that is a bigger problem. Why would he be against you? —Because you offended him. Even so, is he really against you?

The prodigal son asked for his inheritance. His Father gave it to him; he was not against him. The son squandered his money, played false to his upbringing. His father waited patiently; he was not against him. The son came to his senses, realized he was alone, and decided to return. His father was on the watch. As the boy came near, the father rushed out to meet him; he was not against him.

The elder son was out also, on his father's business. On the way home, he learned of his brother's reception. He stayed outside and pouted. He was out of tune with his father, in sin, alone. His father was not against him. He left the party, came out and met him. The son resisted, but the father argued.

Did he accept his father's plea? The Gospel does not tell us. It stops with the statement: "We should celebrate your brother's return. He was dead, and has come to life. He was lost, and has been found."

The point is: God is never against us. Only we can be against God. How? First, by turning away from him, to something opposed to him, in spite of his goodness. Secondly, by refusing to come back, in spite of his appeals.

If we examine our consciences, maybe a databank of sins accuses us. Then we hear our Father's voice: "I have been missing you. Come back to me." We abandon our deviant pursuits, turn to him with all our hearts, tell him—in the confessional—that we are sorry, and receive his absolution.

We look once more at our consciences. The screen is blank. We hear Jesus saying: "Does no one accuse you? Neither do I."

We don't go off alone, but take our place, now ours by right, in the Church. There we meet festivity, singing and rejoicing.

Nearly everyone has a bad dream from time to time. Often it is being chased by a lion or a snake or some enemy. Just as the enemy seems to catch you, you wake up and thank God that it was only a dream.

The woman caught in adultery was in a real-life situation like that. At the point her enemies had picked up stones to dispatch her, Jesus appeared on the scene and she woke up to the presence of God ushering her out of danger and across the divide between sin and grace.

In the first reading it was the same story with the Jews fleeing from Pharao's army. God opened the water so that they could cross and escape before Pharao's soldiers entered and were drowned.

Anyone in a state of mortal sin is in a precarious situation. Satan is standing over such a person waiting to finish him or her off. By God's grace such a person first begins to feel remorse, discomfort at the realization that he did wrong. Then the person may be moved to repentance and confession to receive the words of Jesus, spoken by the priest, "Your sins are forgiven." With that the penitant has crossed from sin to grace, from death to life.

But that is not the end of the story. First we have to be on guard against a relapse: "Whoever thinks he is standing secure must be careful he does not fall" (1 Cor 10:12). After being driven out, the devil would like to collect seven other spirits more wicked than himself and come back to reoccupy the person's soul (Mt 12:35).

Secondly, as the second reading brings out, we cannot stand still in our spiritual life. If we do not go backward, we must go forward. Instead of being pursued by sin and the devil, once Jesus has caught us we are the pursuers, running after Jesus to catch the prize of eternal life. That means "knowing Christ and the power of his resurrection." That knowledge makes us consider everything else rubbish to be abandoned, in the light of the supreme value of "sharing in the experience of his sufferings, dying with him and like him."

That is the way to perfection in the promised land above.

People who toy with their lives are likely to crash into a ditch. And before help can come, vultures are there to rob them of all they are carrying. The adulterous woman was in the ditch and the vultures were there to finish her off, when Mercy Incarnate came to the rescue.

A few of us, like her, may have failed in life. But all of us in one way or another have ruffled God's plans for us and are not without at least venial sin. Jesus, God's mercy, is there for all of us.

How did the lady caught in adultery get into her situation? The Gospel does not tell us. Bit by bit perhaps her marriage collapsed. A window fell out, maybe by the husband's fault. A door fell down—maybe both of them at fault. Finally the roof caved in and they all ran out their separate ways, continuing their reckless living. It did not take the Pharisees with stones in their hands to make the lady miserable. She was miserable by her very adulterous condition.

Like the older brother of the prodigal son, the Pharisees did not have zeal for their Father's house, to fill it with repentant sinners, but in their pride wanted to deny sinners a chance to repent and simply eliminate them. Jesus brought the Pharisees to their senses by pointing out, writing in the sand, that they too had to answer for wrongdoing.

The lady was now left to face Jesus alone. The Pharisees had yielded to him the power to judge the case when, to test him, they asked him "What do you say?"

As divine judge, Jesus saw everything that had happened and did not need to ask the lady any questions. As divine healer, he moved her heart to repent. All he needed to say were words of forgiveness: "Neither do I condemn you."

The lady had come to Jerusalem by a shameful road, one that led to the market of human flesh, where she could rent out her body for a fee. Jesus sent her back by a different, honorable road: "Go and sin no more," on the road of chastity and good judgement, consideration and kindness.

What became of her we are not told. All we know is that she was equipped for life again, whether by reconciliation with her husband or by living alone. Wherever she settled, God would be with her.

Like the Pharisees, when we see others doing wrong, we naturally become indignant. If they are your children, as parents, you have to reprimand them. If they are politicians, as citizens you have to speak out against their actions. If they are robbers, as policemen you have to lock them up. As for capital punishment, the Church discourages it. And how they stand in the sight of God, God alone can judge. We cannot condemn, because under God's searchlight we cannot be found without at least venial sin.
Like the accused lady, most of us may be aware of greater or lesser sins weighing us down. People may be shouting at us, accusing us from right and left. Because of faulty human judgment, maybe their criticisms are wrong or hit superficial faults and miss the sins that bother our consciences most. In any case, Jesus, the judge of all, has the final verdict. If we have a firm resolve not to repeat the sin, he will say, "I do not condemn you. Go and sin no more."

Whether our sins are big or small, we need God's mercy. It is there for us in Jesus, provided we heed his words (Mt 7:1): " Do not condemn and you will not be condemned."

Terrible things can happen in dreams. A lion or snake is after you, or an armed robber. He is upon you. You wake up. Thank God it was only a dream.

When your conscience accuses you, that is no dream. Death is lurking; that is no dream. Hell's mouth is open; that is no dream. But Jesus is there, in the confessional, ready to give absolution. Why make him wait?

Long ago, the Jews were on the run, fleeing from Pharao's army. God split the sea, escorted them across, and closed back the sea, drowning their enemies.

In the Gospel, the story repeats itself. Here was a guilty woman, already in the lion's mouth. Stones were about to descend. She woke up, not from a dream, but from real-life peril. Jesus was there, rescuing her from danger, ushering her over the divide, from death to life, from sin to grace.

How did she get into her situation? The Gospel does not tell us. Bit by bit, perhaps, her marriage collapsed. A window fell out, maybe by the husband's fault. A door fell downmaybe both of them at fault. Finally the roof caved in. They both ran out. They went their separate ways, as reckless as before. The lady was in misery, not from the Pharisees, with stones in their hands, but from her conscience.

She had come to Jerusalem, the big city, taking a shameful road, to the market of human flesh, where she could rent her body, and make some money. Jesus sent her back, this time by a different road, an honorable road, the road of chastity and good judgement, consideration and kindness: "Go and sin no more."

What became of her, the Gospel does not say. All we know is, Jesus had rehabilitated her, equipped her for life again, whether by reconciliation with her husband, or by living alone. Wherever she settled, God would be with her.

Jesus gave her no penance. His grace had rejuvenated her, taken away her weakness, given her resistance to sin, strength and resilience in doing good, all in an instant.

Our contrition may not be so perfect. A relapse is possible: "Whoever thinks he is standing secure, must be careful he does not fall" (1 Cor 10:12). After being driven out, the devil wants to come back. He collects seven other spirits, more wicked than himself, to reoccupy the person's soul (Mt 12:35).

A penance keeps us on guard, against temptation, against the devil.

A penance also helps us recover. That normally takes time. God's grace works through our effort, and at our pace.

A penance also helps us to grow, to move forward in our spiritual life. Having outrun sin and the devil, we run after Jesus, to know him, to understand him, through and through. That reduces everything else to rubbish, junk to be abandoned. When we focus on Christ, we "share in his sufferings, undergo death, with him and like him, and share in his resurrection."

The Pharisees pursued the adulerous woman. Jesus fended them off. Her conscience pursued her. Jesus forgave and remade her.

When your conscience accuses you, that is no dream. Death is lurking; that is no dream. Hell's mouth is open; that is no dream. But Jesus is there, in the confessional, ready to give absolution. Why make him wait?

Luke:

"He shall stand for the rise and fall of many in Israel." A drama is being enacted live throughout this week culminating next Sunday.

• The chief actor is the Son of Man. He went, as written in prophets about him,through death to life-giving life. The disciples? — They were distracted arguing which of them was the greatest.
• The ever-present Father was there to hear Jesus' prayer and send him an angel to strengthen him.
• Simon Peter? — Though he was about to deny his Lord, Jesus assured him that he would recover and strengthen his brothers
• Judas, the betrayer, came with a gang to arrest Jesus. If there was a 1/12 failure rate among the Apostles, with Jesus as vocation director, it is a sign that the Church will carry on in spite of scandals among Church leaders.
• The taunting of a wee girl brought Peter down. How big and important are the people who influence us to go against our conscience?
• Jewish interrogators went right to the point: "Are you the Christ, the Son of God?" Jesus pleaded guilty to that charge.
• But for Pilate, there was nothing wrong with Jesus' claim. Three times he declare him innocent of any crime.
• Herod too declared Jesus innocent.
• Barabbas had no active role to play. He was just there to pick up the loot that the rioting mob made available for him.
• Simon of Cyrene entered the scene midway help carry cross — a model for each of us in carrying our daily cross with all its meaning of dying to self, living for others and facing hardships bravely.
• Jesus forgave: "They do not know what they are doing." — What do you mean they didn't know? Maybe, like Muslim terrorists, they thought they were giving glory to God. Or, if they realized they were doing wrong, they did not realize the full gravity. And certainly they did not know that by their action they were unwittingly cooperating in the redemption of the world.
• The Jewish leaders jeered and the Roman soldiers mocked him. They had their moment of glee, but it was soon to pass and they would have cause to regret.
• The bad criminal joined in the mocking, but the good criminal cut him short, and from Jesus asked for and received Paradise.
• The Centurion, the leader of the Roman soldiers, came to his senses and declared Jesus a great and good man.
• The Jewish onlookers went away beating their breasts.
• While the Apostles were nowhere to be found, Joseph of Arimathaea, a Jewish leader who opposed Jesus condemnation, bravely took charge of the burial, helped by the women disciples.

Where was Jesus? That day he was in Paradise. It only remained for the disciples to see him risen and receive from him the Holy Spirit. The rest of the story is Church history.

"He humbled himself, became obedient unto death, death on a cross."

• The Magi had brought him gifts of gold, frankincense and myhr. Judas sold him for 30 pieces of silver.
• Jesus gave his sacred body as food for eternal life and his precious blood as drink to enjoy that life. Judas received the body and blood, but refused eternal life and spiritual joy.
• Jesus had made Peter the foundation rock of his Church. Peter denied Jesus.
• Jesus had cut short his sleep in the boat to calm the waves for his disciples. While Jesus prayed in trouble and distress, his disciples could not quit their sleep to pray with him.
• Jesus told his disciples to put away the sword, and healed the ear of the man Peter had attacked. But Jesus' own side was pierced by a lance, reverberating in the heart of Mary mystically pierced by a sword.
• Jesus was Truth itself and witnessed to the truth. But people made lying accusations against him.
• Jesus is the rightful king of the universe, who will come again to judge the living and the dead. The soldiers tortured him, crowned him with thorns and mocked him as "king of the Jews".
• He rescued the adulterous woman from execution, but allowed himself to be executed for us.
• No one could convict him of sin, but he was crucified between two criminals.
• At Cana Jesus turned water into wine to let the wedding guests rejoice. On the cross he was given vinegar to drink.
• He called the dead from the tomb in his lifetime and again after he died. But he himself was placed in a borrowed tomb—for three days.
• A Roman army officer had said, "I am not worthy for you to come under my roof." But Roman soldiers tried to prevent him from coming out of the tomb.

"He humbled himself, became obedient unto death, death on a cross."

Why? To make forgiveness and eternal happiness available for everyone, without exception. Have faith in him, receive his forgiveness, take up your own cross, be obedient to God like him unto death. At the hour of your death may you also hear him say, "Today you will be with me in Paradise."

"He shall stand for the rise and fall of many in Israel" (Luke). So Jesus heard on is first visit to Jerusalem. Today a drama begins. It culminates with Easter. Here is the cast:

• The chief actor: He is the Son of Man, Jesus. He went, as prophets wrote about him,through death to life, to give life to the dead.
• The disciples? —They were distracted, arguing which was the greatest.
• The Father, ever-present. He heard Jesus' prayer, and send an angel to strengthen him.
• Simon Peter? —Though about to deny his Lord, Jesus assured him that he would recover and strengthen his brothers.
• Judas, the betrayer. He came with a gang to arrest Jesus. Though one of twelve Apostles, with Jesus as vocation director, hefailed. It is a sign: the Church will carry on, in spite of scandals among its leaders.
• A wee girl. She brought Peter down. Those we try to please, when we go against our conscience, how big are they?
• Jewish interrogators wasted no time: "Are you the Christ, the Son of God?" Jesus pleaded guilty.
• But for Pilate, that claim was no crime. Three times he declare him innocent.
• Herod too declared Jesus innocent.
• Barabbas? He just stood there grinning. After all, the mob shouted for his release.
• Simon of Cyrene, a conscript in a go-slow, helped carry the cross Jesus conscripts each of us to carry our own, to die to self, to live for others.
• Jesus forgave: "They do not know what they are doing." How could they not know? Maybe they thought, like Muslim terrorists, they were giving glory to God. Or, they knew they were doing wrong, but not the full gravity. Theri ignorance was providential. It made possible the world's redemption.
• The Jewish leaders jeered, and the Roman soldiers mocked him. They had their moment of glee, but it would soon pass, and regret take its place.
• The bad thief also jeered, but the good thief cut him short. He asked for, and received, Paradise.
• The Centurion, leader of the Roman soldiers, came to his senses: "Here was really a good man."
• The Jewish onlookers went away, beating their breasts.
• As for the Apostles, they were nowhere to be found.
• Joseph of Arimathaea, a Jewish leader who defended Jesus, stepped in, and took charge of the burial, helped by some brave women.

A child was alone with his mother one evening in a far-away village. The mother got sick and told the child: "Go for the doctor in the village 4 kilometers away; take the path through the forest, and the Lord be with you." The child went out in the dark, went through the forest with all its frightening sounds and accomplished his mission.

Faith is like that. We walk in the dark, not seeing anything to reassure us, but we are certain where we are going and we forge ahead relying on the God who sent us.

There is always an initial evidence for faith, signs that introduce us to the Lord and tell us it is right to believe:

• Some, like the Apostles before the Ascension, saw the risen Lord. Others saw him later, like Paul on the way to Damascus, and John on the island of Patmos (2nd reading).
• Without seeing him, we experience his daily care and sometimes extraordinary providence in our lives.
• We sometimes experience him very deeply in prayer.
• We experience his goodness constantly in meeting good Christians whose lives are a moral miracle. Where can their wisdom, love and virtue come from if not from God?
• We experience him through the ministry of the Church: "Receive the Holy Spirit." Forgive/retain sins.

Seeing a sign from God is not seeing God himself. It is simply seeing evidence that God is at work and is commanding us to believe in the risen Lord and his Church. The signs may be brilliant, like Jesus' transfiguration on Mount Tabor, or they may be ordinary, as when the risen Jesus appeared on the road to Emmaus or when he came to the gathering of his disciples and showed them his wounds. In any case, we have to come down from the mountain of signs and follow him on the dark road to Calvary before we see him as he really is in the glory of our heavenly home.

Following Jesus in faith is difficult. It is not a question of having or not having faith, but struggling with the little faith we have. As the father of a possessed boy said to Jesus, "I have faith. Help my lack of faith!" (Mk 9:24).

Thomas was a believer in Jesus, but doubted the fact of his resurrection. Jesus did not condemn him, but offered him peace and invited him do what he had demanded, to put his finger into the wounds in his hands and his side, and believe. Thomas saw that it was really the risen Jesus before him, and believed in the mystery which he could not see, the divinity of Jesus: "My Lord and my God!"

The sign of Jesus' visible presence soon disappeared, and Thomas and all the other disciples went on only with the memory of that event, joining those who do not see and yet believe. More important than the memory of Jesus, they retained the peace he gave them, which is his invisible presence, strengthening them and taking away all fear as they faced the stormy days ahead of them.

May we also be people of faith, that believing we may have life through the name of Jesus Christ, the Son of God.

"Teacher, we want to see a sign from you."—"It is an evil and adulterous generation that looks for a sign," he replied (Mt 12:39). Thomas had seen many signs worked by Jesus, but was looking for another one because he wanted to believe. Others ask for more and better signs because they do not want to believe and are looking for an excuse.

Jesus gives us signs to start us on the road of faith, but once we are on that road, he expects us to rely on his invisible presence and not on outward signs.

What are the signs that launch us on the road of faith?

• Some, like the Apostles, saw Jesus work many miracles, and lastly saw him risen from the dead. Others saw him later, like Paul on the way to Damascus, and John in his vision on the island of Patmos (2nd reading).
• We ourselves, without seeing him, experience his daily care and sometimes extraordinary providence in our lives.
• We sometimes experience him very deeply in prayer.
• We experience him through the ministry of the Church: "Your sins are forgiven," we hear from those who were told, "Receive the Holy Spirit" to forgive or retain sins.

Seeing a sign from God is not seeing God himself. It is simply seeing evidence that God is at work and is commanding us to believe in the risen Lord and his Church. The signs may be brilliant, like Jesus' transfiguration on Mount Tabor, or they may be ordinary, as when the risen Jesus appeared on the road to Emmaus or when he came to the gathering of his disciples and showed them his wounds.

Signs are facts that cannot be denied, but they cannot compel faith. Many leading Jews saw Jesus's signs, but refused to believe. Thomas saw the risen Jesus before his eyes, and believed in the mystery which he could not see, the divinity of Jesus: "My Lord and my God!"

Once we are launched on the road of faith, we have to come down from the mountain of signs and follow Jesus on the dark road to Calvary before we see him as he really is in the glory of our heavenly home.

It is for our good that Jesus withdraws his signs and says "Blessed are those who do not see and yet believe." He had said, "I am telling you the truth that it is for your good that I depart. If I do not depart the Paraclete will not come to you, but if I go I will send him to you" (Jn 16:7).

Those who are always looking for miracle manifestations from God are at an infantile stage of faith. They are like the puppy dog who always wants the attention of its master and cries when he is not there. But the mature dog can be left alone to guard or go on patrol.

Jesus ascended, depriving the Apostles of the sign of his visible presence. Thomas and the others went on only with the memory of that event, joining those who do not see and yet believe. More important than the memory of Jesus, they retained his invisible presence through the Holy Spirit dwelling in their hearts. They retained his care for them in all their needs. They retained the peace and strength he left them, and no longer feared the stormy days ahead of them.

Is anyone looking for a sign so as to believe in Christ and his Church? Besides the record of Jesus' miracles, the signs here and now are the countless good Christians who live a life of faith. Where do they get their wisdom and understanding, their love and concern, their courage and bravery, their perseverance and balance, if not from God? Their lives are a moral miracle, a reason for belief in the Author of that miracle.

These people are signs that we may believe that Jesus is the Christ, the Son of God, and that believing this we may have life through his name.

Panic gripped the apostles. They feared an attack, and barred the gates. Their faith and confidence tottered. Should they disband?
Jesus appeared in their midst. "Peace be with you!" —Enemies from without, defections from within—they cannot bring down the Church. The gates of hell shall not prevail against it.

The Church is under attack—from jihadists in Jos to media attacks on the Pope. External attacks can do no harm, if the Church stands firm within.

Yet scandals will inevitably happen, said Jesus, but woe to the source, the one who perpetrates it. He should be drowned, laced with a millstone (Mt 18:6, Mk 9:47, Lk 17:2).

Sexual miscreants, especially among priests, are the Judases of the Church.

Who are the victims? First, the little ones who lose faith, and abandon the Church. That is the greatest damage they suffer.

Secondly, the reputation of priests in general. In some places, people don't trust them, and deprive themselves of their ministry. Did you know?—There are 400,000 priests in the world; 3,000 have been accused—I say "accused", not all convicted—of sexual misbehaviour, only 300 of these with minors, none of them in Nigeria. That leaves 397,000 priests—with no case against them. Most of them, I presume, are innocent.

Thirdly, innocent priests who are falsely accused. I know several in the U.S. There, gold diggers and lawyers stalk the Church, to pounce on its resources. They accuse a priest. The bishop must suspend him immediately, until he is proven innocent. Sometimes the bishop makes a settlement; it is cheaper than fighting in court.

Fourthly, bishops accused of acquiescence. What does a bishop know? Only what he hears. Late reports, 30 or 40 years after the event, as they come now, are no good. The parties are retired or dead. If you know of a misbehaving priest, like a predator of ladies, report him now. A report must include facts, but nothing heard in a confessional.

A bishop who is informed, but does nothing, is himself at fault. The Pope blamed some of them for this. But mostly, bishops hear too little too late. Fifthly, the Pope himself. Some are screaming for him to step down. In the cases he handled, he has vigorously worked for justice, within the limits of due procedure. In the Catholic Church, extrajudicial condemnation, or jungle justice, has no place.

The Church has been shaking. Its enemies want to bring it down. But Jesus stands in its midst. "Put your finger in my hands and side. Do not disbelieve, but believe."

In this parish, last week, he has touched hundreds: in the confessional, in the liturgies of Holy Thursday, Good Friday, Easter Vigil, and Easter day.

Drop fear and doubt. Trust him and say, "My Lord and my God."

The disciples left Jerusalem. Jerusalem was God's capital on earth, the place of the Temple sacrifices and ultimately the sacrifice of Jesus and his resurrection and ascension. Where did they go? To the lake of Galilee, a remote place in the north. Why there? Because, as Matthew and Mark tell us, Jesus messaged them through the women that they should meet him there. Why there? Jesus had some unfinished business with his disciples that could best be done in Galilee.

While waiting for Jesus, the disciples went out to find food in the way they knew best, by fishing. While at sea, they heard Jesus calling them without knowing who he was. They recognized him only at the miraculous catch of 153 fish. Jesus had to remind them of what he had taught them before: that they would be fishers of men, and would have to put their lives at risk by going out on rough waters in the night. In spite of the danger, Jesus would give them success.

Jesus then called them to a meal. He had eaten with them many times before, but this is the only time we hear of Jesus himself cooking the food. It is a symbol of the Eucharist, a food prepared by Jesus himself.

Jesus then directed another drama: Peter's anti-denial. There was a charcoal fire burning, just as there was when Peter stood warming himself and denied his Lord. In place of the denial, he had to reply three times that he loved Jesus. Because of the denial, Peter escaped arrest and possible execution. Because of his profession of love for Jesus, he was told that he would lay down his life for the sake of Jesus. By that death he would give glory to God.

Peter in that way joined Jesus in his state of glory, joining all the other saints in heaven in crying, "To the One who is sitting on the throne and to the Lamb, be all praise, honour, glory and power, for ever and ever (2).

Jesus has risen and is now in glory, but we on earth are still struggling. We may just be trying to make ends meet by doing our own version of fishing. But there is more to life than that. Each of us has a divine vocation: That is eternal life in glory, starting with the life of grace here on earth. Our task in this life is not merely to assure our own salvation, but also the salvation of others. Three times Peter answered, "Lord, you know I love you," and that assured his own salvation. But each time Jesus replied, "Feed my lambs," or "Feed my sheep," commanding him to work for the salvation of others.

So as long as we are in this life, we are on a boat at sea, trying to bring on board the men still swimming in the waters of sin, and trying to bring them and ourselves to the eternal shore. The storms and rough waters are interference from evil spirits or evil men. But the risen Saviour is watching over us. If we remain in his grace and make the sign of the cross in times of danger, the enemy has no power over us. The enemy may be allowed to kill the body, as happened to the children of Job and many Christian martyrs, but he cannot kill the soul or frustrate God's plan to bring us ashore with an abundant catch. The apostles, we heard in the first reading, were "glad to have had the honour of suffering humilation for the sake of the name," and they carried on with God's blessing.

If we ever destroy sanctifying grace in our souls by mortal sin, we have no defence against the harassment of the devil. We can go from church to church, and prophet to prophet looking for deliverance, but they can do us no good until we, like Peter, get Jesus' own absolution, which is available for us in the sacrament of Reconciliation or Confession.

So, together with the thousands of millions in heaven who are constantly praising the Lamb that was sacrificed, let us keep our focus on the risen Jesus, the captain of our ship, and let him lead us to shore.

Caught in a go-slow, appointments missed, I had to sleep on the road. Such must have been the frustration of Peter and his companions after a night of catching no fish.

As the Lord let Peter, the Vicar of his Church, go through this ordeal to prepare him for the mission he was to carry out, so the Lord sometimes lets us face frustration before bringing our efforts to serve him to a successful conclusion.

Peter and six other Apostles went to Galilee because the Lord had instructed them to go and see him there. When they got there and were hungry, it was natural for these fishermen to go out for a catch. Their occupation had its risks. There might be a storm, but they did not meet one that night. It was dark, but with their experience that was no obstacle. Above all, there was no guarantee that they would meet fish. And that is the problem they met that night.

The boat at sea in the night is the symbol of the Church. There are dangers on every side. The Apostles, fishers of men, throw out their nets and bring into the boat those who are to be saved. Sometimes the nets tear, and some fish run out into heresy and schism.

That night Jesus was not sleeping in the boat with them, but he was tracking them with his night-vision and sleepless concern for them. Peter, moreover, was at the helm, as Jesus had appointed him. In the dark Jesus seemed absent, and when they heard his voice they did not recognize him.

They carried out his command and caught a hefty load of 153 big fish. As darkness began to fade, John was the first to recognize the obvious, that the man standing on the shore was Jesus. John's declaration startled Peter into act: from distraction to attention, from depression to elation, from a fisherman's nakedness into a gentleman's caftani, from the boat into the water, straight for Jesus on the shore.

A fire was burning, that flame of divine love which Jesus had come to cast on the earth, the one he wished to be blazing (Lk 12:49). Fish were cooking on the fire, which stood for Jesus when he sacrificed himself out of love for us on the cross. That and the bread, which also represented himself, he offered to the Apostles for breakfast.

Jesus had sent Peter to bring in the other fish he had caught, which represent the Christian faithful. Onto the shore of eternal life before the presence of Jesus, he dragged in the untorn net, not one fish missing, as Jesus had said of his sheep: "No one will ever steal them from my hand" (Jn 10:28).

Jesus had now met and fed his Apostles. But there was other unfinished buisness he meant to complete. He had made Peter the rock on which he would build his Church (Mt 16), but Peter disappointed him. To Peter's declaration that he would lay down his life for Jesus (Jn 13:34), Jesus replied that he would rather deny him three times. Jesus went on to say that he had prayed for Peter that his faith may not fail, and once he recovered he should strengthen his brothers (Lk 22:32). So now, Jesus made him declare "I love you" three times. Each declaration invited a commission: "Feed my lambs/ my sheep."

And as for Peter's unfulfilled vow to lay down his life for Jesus, Jesus now assured him that he would have another chance and the next time would certainly lay down his life for him.

Within the space of one hour Peter's whole life was turned from frustration to fulfillment, from alienation to reconciliation with Jesus, from weakness to strength, from daydreams of loyalty to Jesus to effectively following him to death.

Are we spiritually frustrated, caught in a go-slow and going nowhere? As eagerly as Peter jumped into the water to meet Jesus, let us rush to him when we hear his voice. What he did for Peter he can do for us.

"Tell the disciples, Meet me in Galilee'." So Jesus told the women. The place was remote, quiet, good for a picnic, and for unfinished business, regarding Peter and the Church.

The Church will have a rough time, but it will survive and grow. Christ guaranteed that, by guaranteeing Peter.

The disciples obeyed, they went to Galilee. Where, when would they see Jesus? They didn't know. It was time to eat, and they had not seen him. Since they were fishermen, they opted for sea food, and set out that night.

It all was a lesson. They would be fishers of men, Jesus had told them. They should learn what that entails: going out in the dark, where cannot see, where they might meet a storm, where they might return without fish.

The boat symbolized the Church. The darkness, the storm, are dangers the Church meets. The Apostles throw out nets. They bring people into the Church. Sometimes fish do not enter, others jump out into heresy, or schism. In spite of the problems, Jesus assured them success.

That night, Jesus was not with them, sleeping in the boat, but he tracked them with night-vision, and his sleepless concern for them. Peter, moreover, was at the helm, as Jesus had appointed him. In the dark, Jesus seemed absent. When they heard a voice, they did not recognize him.

"Try again." They did, and caught a hefty load, 153 big fish. As darkness faded, John was recognized the obvious: Here was Jesus. "It is the Lord!"

John's declaration startled Peter: from distraction to attention, from depression to elation, from a fisherman's nakedness into a gentleman's caftani, from the boat into the water, straight for Jesus on the shore.

A fire was burning, the flame of divine love, which Jesus came to cast on earth, and wished to see blazing (Lk 12:49). Fish were cooking on the fire, standing for Jesus, who sacrificed himself for us. The bread likewise represented himself. He offered both to the Apostles, for breakfast.

Jesus sent Peter to bring the fish he caught; these represent the Christian faithful. He brought them ashore, to the shore of eternal life, into the presence of Jesus. The net was untorn, not one fish missing, as Jesus had said of his sheep: "No one will ever steal them from my hand" (Jn 10:28).

Jesus then directed another drama: Peter's rehabilitation. A charcoal fire was burning, just as on Good Friday, where Peter stood warming himself, and three times denied his Lord. Now three times Jesus asked, and three times Peter replied: "I love you."

That was not all. Love demands action. Jesus had told Peter: "I prayed for you, that your faith many not fail, and once you turn back, you are to strengthen your brothers" (Lk 22:32). Now he said, "Feed my lambs, feed my sheep." Peter would strengthen them, because his faith was strong, his love was strong. He was the rock, on which Christ built his Church (Mt 16:18).

There was still more. Peter's denials saved him from death. Today's declarations assured his martyrdom. By dying for Jesus, he would give glory to God.

Within the space of one hour, Peter was a new man. He rose from alienation from Jesus to reconciliation, from denial to profession of faith, from bitter tears to joy, from weakness to strength, from daydream loyalty to following Jesus to death.

The Church was ready for launching.

"Security I leave with you; my security I give to you. Not as the world gives do I give it to you. Do not let your hearts be troubled or afraid" (Jn 14:27). Security is the foundation of peace. As Zechariah sang, "This was the oath he swore to our father Abraham, that he would grant us that rid of fear and delivered from the enemy, we might offer him service, holy and righteous in his sight, all the days of our life (Lk 1:73-74).

Jesus, who could not be held down by death, declares himself the good shepherd who will not allow us to be stolen from him.

There is plenty of insecurity in Nigeria today, with armed robberies, assassinations and burning of villages taking place constantly. As a result, the industry of providing security is booming. If ever you make a contract with a security firm, you make a contract that states exactly what the firm is liable for, so that there will be no litigation.

The same holds true when we turn to Jesus for security. Some people are angry with God because, in spite of their prayers, armed robbers came and killed their child. They need to study the terms that cover Jesus' offer of security. What are they?

1. As for this life, we will certainly die when our time comes and in the way that he permits. If our Lord and Master allowed himself to suffer a violent death, should we expect immunity from that?
2. Nevertheless, he assures us eternal life. When we are finished with this life we will live a better life of happiness with him forever.
3. Our good shepherd gives us all the security we need in this life to carry out the mission he has entrusted us with. So often people wanted to kill Jesus, but the Gospel tells us that "his time had not yet come;" so they could do nothing.
4. This security, whether in this life or the next, is all conditioned on our "listening to his voice", which means hearing and obeying. If we wander away by committing serious sin, we lose the right to his protection, and cannot expect eternal life unless we come back to him, "the shepherd and keeper of our souls" (1 Pet 2:25).

Today's first reading gives us the example of Paul, who laboured and suffered much for Christ. Christ delivered him from many dangers in this life, until the hour came for him to follow his Master and lay down his life in martyrdom.

The second reading points our attention to the eternal life that Jesus promised, where there will be no more hunger or thirst or scorching wind, "because the Lamb who is at the throne will be their shepherd and will lead them to springs of living water; and God will wipe away all tears from their eyes."

In the market I told an area boy to stop pilfering a woman's shop. They beat me up. At work I refused to sign an inflated receipt. I lost my job. On the way home I met armed robbers. They snatched me from the land of the living.

In life's race we have many goals, like education, marriage or other vocation, a job. Some of these goals elude us because of our own fault or because others cheat us. But in the race to eternal life, if we fail we have only ourselves to blame, because no outsider can cheat us of that prize. — "I know my own and no one will ever snatch them from me."

"It is better to suffer for doing good, if that be the will of God, than for doing evil," says First Peter (3:17). If we have done wrong, whether by offence or by neglecting to do what is expected of us, and are suffering the consequences, we cannot complain, but with a repentant spirit can ask God to have mercy on us and lead us back to green pastures.

If we are being punished for no fault of our own, we have every right to complain, but should thank God that our conscience is clean. That gift of God is greater than any peace the world might give us. — "I know my own and no one will ever snatch them from me."

If we suffer from any personal injustice, it is well to remember the Lord's words, "Offer no resistance" (Mt 5:39), although we have a right to plead our case. But if the injustice affects our family or society at large, we have the right and even duty of self-defence. This means taking those steps which are within our reach to redress the situation without causing havoc and a worse result.

Even if action is not possible, it is proper and Christian to pray God to do the job, to lay low, cripple and immobilize those who rig elections, unleash thugs to terrorize the opposition, and occupy stolen office.

Yet one thing we should be aware of is that oppressive leaders cannot succeed without large numbers of collaborators on the ground. When corruption penetrates everywhere, the outcome we see is no surprise.

In this life anywhere, and no less in this country, we cannot escape suffering many forms of injustice. God won't blame us for what we cannot prevent. Rather, "Blessed are those who are persecuted for the sake of justice, for theirs is the kingdom of Heaven" (Mt 5:10). He looks after his own. Life must go on, and when one door is shut against us, nine others open up. — "I know my own and no one will ever snatch them from me."

If we listen to the voice of our Shepherd and follow him, heaven is guaranteed. Countless people from every nation, race and tribe are there, countless Nigerians, with victory palms in their hands, having gone through the great persecution and washed their robes white in the blood of the Lamb.

"Do not be afraid of those who kill the body, but cannot kill the soul" (Mt 10:28). — "I know my own and no one will ever snatch them from me."

Any time I travel, I first clear my table, and tie up loose ends, because—who knows—I may not come back alive. Death can catch us any time . So can sickness, accidents, job loss, business failure and other disasters.

Can any of these cut us off, snatch us from the love of Christ?—No. Jesus is our shepherd. —No one can snatch us from his hand.

Dangers threaten us on every side. We can have first class security. But without Christ's love, what good is it? On the other hand, if Jesus is our shepherd, what human tragedy can crush us, or hurt us? —No one can snatch us from his hand.

Certainly, we take precautions against danger, we pray for security, just as we work for success, we pray for success.

But God's ways are above our ways. When tragedy strikes, some people are angry with God. "I prayed, but failed anyway." "I prayed, but armed robbers killed my child."

Jesus is our shepherd. If we fail, whether by our own fault, or by someone else's fault, he still leads us. He helps us to make up. —No one can snatch us from his hand.

If someone kills our child, he is with us in our sorrow and with our child in a better life, the life we are preparing for, where hunger, thirst and scorching wind are gone, "because the Lamb at the throne - will be their shepherd - and will lead them - to springs of living water. God will wipe away all tears from their eyes."

To each of us, he has given a mission. To carry it out, he assures us all we need, both resources and security. Often, people attempted to kill Jesus, but they could not because, the Gospel tells us, "his time had not yet come." The same for us. —No one can snatch us from his hand.

Many forms of injustice meet us. That is life everywhere, especially here. God does not blame us for that. Rather, "Blessed are those persecuted for the sake of justice, for theirs is the kingdom of Heaven" (Mt 5:10). He looks after his own. When one door closes against us, nine others open up. — "I know my own; no one will ever snatch them from me."

My own sheep, Jesus said, "listen to my voice". That means hearing and obeying. If we wander away, by committing serious sin, we are on our own, outside his protection. In that case, he will pursue us, to bring us back to him, "the shepherd and keeper of our souls" (1 Pet 2:25).

Listen to his voice. If we do, heaven is guaranteed. Countless people are there, from every nation, race and tribe, countless Nigerians, with victory palms in their hands. These went through the great persecution, and washed their robes white - in the blood of the Lamb.

"Do not be afraid of those who kill the body, but cannot kill the soul" (Mt 10:28). — "I know my own and no one will ever snatch them from me."

Let me remember that, next time I travel.

Does the glory of Christ flow in our lives?

Yes, the Son of Man has been glorified. After a cruel death on the cross, he rose, ascended, and sits at the right hand of the Father. What of us? He is the Head and we are his body, the Church. How does his glory affect us?

If we have an individualist perspective — What has God done for me? — we may find it difficult to see the overflow of Christ's glory in our lives. The same holds for mushroom churches cut off from the Catholic Church and its history. It is only when we see ourselves as part of a Church that goes back over the centuries to Christ himself, and is spread every sort of diverse people all over the globe that we can appreciate how our hands are joined with billions of people who have let God lead them as they struggled, suffered many knocks and falls, yet rose up and went on serving their Master in their brothers and sisters until they won the heavenly crown.

The Acts of the Apostles, which we heard in the first reading, is the beginning of the story of how Christ's glory shone in the marvelous flourishing of the Church. That story goes on right to our day. The Apocalypse, which we heard in the second reading, tells the heavenly side of the story, of those members of the Church who greatly outnumber us who are on earth, and enjoy the permanent fulness of Christ's glory.

If we look at the cloth on the front of the altar, we can admire it beauty. But it is made up of many threads, each of which is beautiful, but its beauty cannot be seen alone, but only when put together in a cloth made of thousands of threads.

In the Church we can admire the saints, but one saint does not make the Church. We can admire Pope John Paul II or Mother Theresa. Each of these is holy, but very different, and each reflects the glory of Christ in a different way. Only when we see many saints together do we see the glory of Christ.

The same holds for this parish. We can admire this person or that person for one reason or another, but only when we see them working together in different roles for the good of the parish do we see how God's presence is shining in this parish.

May Christ allow us to shine here in our earthly community and also in heaven.

The day one of the greatest American Generals, Douglas MacArthur, was retiring, he said to the millions of admirers watching him on national television, "Old soldiers never die, they just fade away." So passes the glory of the world. No one thinks of him any more.

But on the eve of his death, Christ says, "Now is my moment of glory." How was he glorified?— By the glory of the victory he accomplished on the cross, by the glory of his resurrection, by the glory of his grace shining in the lives of the faithful, and brought to completion the day he judges the living and the dead, a glory lasting for eternity.

The moment Judas went out to betray him—that was the moment his way of the cross began, when he "defeated the one who had power over death" (Heb 2:14), when "he reconciled to himself all things, both in heaven and on earth" (Col 1:20), when he entered his kingdom (Lk 23:42) as king of kings (Rev 19:16), when "the Temple veil was ripped, the earth quaked, rocks split, tombs were opened and bodies of many holy people rose from the dead" (Mt 27:51-52).

If Peter was to glorify God by his death (Jn 21:19), how much more did Jesus glorify him by his own death? God's glory belonged to Jesus fully and personally by right of his divine sonship, but to Peter and the rest of us partially and adoptively by reason of our share in his divine life.

In the same way Jesus' humanity was glorified in the resurrection because it belonged to the person of the divine Word of God. But as for us, "he who raised Christ from the dead will give life to your mortal bodies also through his Spirit that dwells in you" (Rom 8:11). Jesus is also glorified in the minds and hearts of those who believe in him. He told the Apostles, "I have made your name known to those you gave me from the world" (Jn 17:6). Consequently, as Paul says, "All of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit" (2 Cor 3:18).

So, if "the heavens declare the glory of the Lord" (Ps 19:1), the Church, in all its members living in grace, declares it even more.

But in this life some members of the Church, by their lives, do not declare the glory of the Lord. Even to the Apostles, Jesus had to declare that in a short time he would not be with them— not that he was leaving them, but they would run and leave him. That sin of theirs would be amended after Jesus' resurrection. He would remain spiritually with them, and with the whole Church, until the end of time (Mt 28:20).

How does Jesus remain in us and we faithfully in him? He answers that question by giving us his new commandment: "Love one another as I have loved you." It is a new commandment because it comes from the new Adam who repaired the wreckage done by the first Adam. He repairs it by stripping people of their old self and its deeds and clothing them with a new self that progresses in understanding according to the image of its creator (Col 3:9-10). He repairs it by replacing fear with love, and by replacing human inability to keep the commandments with his own divine Spirit that makes obedience to God easy. As the Alpha and Omega of history, Jesus reaches people through his Spirit in all ages, past, present and future, and all places.

Jesus gave the supreme example of love. How?—He loved us first before we could love him, he laid down his life for us, and he gave us a new life through Baptism so that we could share in his own life and enjoy his friendship and company.

Kings, presidents, governors and generals have come and gone, and their glory and memory has gone with them. The glory of the Lord remains forever, and so does our share in that glory.

A clip from a Lokoja bus stop: I was eying fried yam slices. A Catholic man bought them for me. I was about to eat, but had to stop. Another man wanted to discuss a problem.

See how they love one another. See Christ's glory, shining in our love.

Love is comprehensive. It covers everything, from big to small: "No one has greater love than this, to lay down his life for his friends" (Jn 15:13). "Whether you eat or drink, or do anything else, do it for the glory of God" (1 Cor 10:31).

Love takes on thousands of forms. We give what we are given. What you can give - is not what I can give. What a child can give - is not what an adult can give. What I can give this morning - is not what I can give this evening. What I can give today - is not what I can give tomorrow.

Love pays back, but hardly ever in kind, and hardly ever to the giver. It pays back another way, to another person.

For love in action, there is endless variety. Each act of love, no matter how small, is a sparkle of Christ's glory.

Christ's glory shone in his death, in his resurrection, in his ascension. It continues to shine in the Church, in each of us, in all that we do.

How is that? —With the grace of baptism, God installed love in us. This love turns us to God, our supreme good, our goal and destination, our number one purpose. Everything else becomes a step towards him. He is the king, who rules our lives.

Once we are programmed to love God, whatever we do, whether we think of him or not, is for his sake. By conscious acts, by prayer, we refresh our love. Other things may require our attention, but that love continues.

Only mortal sin can banish God's love. We can avoid that. Apart from that, love can be pure, or it can be impure.

Venial sin is an impurity. It dilutes our love, but does not take it away. Love still operates, but not at full capacity.

If we love God, we must love our neighbour. It is one love, embracing God, and all the human family, those who do love him, or who can love him. Jesus came to earth, he died, rose and went back to his Father, for one purpose, to activate us in love. That is the fire - he came to cast on earth. That is his glory.

Only love lasts for eternity. When we die, faith and hope give way to vision. The sacraments, even the Eucharist, are there to give us that love, to nourish it, and perfect it.

Love is the measure of holiness. People claim to be born again. Let them prove it by love. Prophecies, miracles, and tongues are no measure. They can go with mortal sin. Only love proves your worth.

How well do we love? Can we love God as he deserves? —Only God can do that. We can, and should, love him with our whole heart, and soul and mind. Love begins as a bud, then as a flower, then as fruit. May our love mature, be generous, and bear much fruit. May we live no longer ourselves, but Christ live in us.

Let his glory, love in action, shine in us —maybe by our smile, maybe by our word, maybe by our sharing a slice of yam.

He came into this world. He left this world.

Isn't that the story of everyone, big and small, rich and poor, powerful and weak. Three years ago I was chatting with Afolabi in his office in Abuja. Then came his disgrace, then his death. Last week President Obasanjo was arrogantly calling the Plateau CAN President an idiot. Tomorrow Obasanjo will go the way of all flesh.

Jesus came and went, but with a difference:

• We were nothing before we came into the world. Jesus pre-existed as the eternal Word of God.
• We leave this world and are soon forgotten. Jesus is not forgotten, because he remains with us.

Jesus' coming and Jesus' going made a radical difference for our own coming and going. It is no longer merely a case of "Dust you are and unto dust you shall return."

• As he came from above, so we are born from above through baptism.
• As he always lived in the presence of the Father, so we have the Trinity dwelling in us.
• As he returned to eternal happiness with the Father, bringing his humanity with him, so he brings us, his body, with him to share that same eternal happiness. In the meantime, he leaves us his Spirit, the Paraclete, who:
• teaches and guides us in every matter
• preserves us in the peace of Christ.

Departed, but still here; so long ago, but with us this moment; so far away, yet present within us; sadly missed, but joyfully found inside us; coldly absent, but burning in our hearts. That is how we find our Lord Jesus Christ.

Anyone can see his work in the blossoming of the Church, but to see his very self by faith, to experience him, is possible only if he is dwelling in us by grace.

"If anyone loves me"—That is the sign that the Father has loved us and has come to dwell within us together with the Son and the Holy Spirit. There he enlightens our minds, attracts us to himself by love and assists us to carry out all he calls us to do. God's gift of love is the strong force that gravitates us to him, draws us to contemplate him by faith, focuses our attention permanently on him, and motivates us to keep his words, which are his commandments and hold on to his single Word, which is his Son.

In place of Jesus' visible presence among us, we are promised the Advocate, the Holy Spirit. The Spirit had to be already present in the hearts of the Apostles, because they loved Jesus and followed him. But he was not there in full strength until they received him at Pentecost. "The Spirit will teach you everything," that is, he will give us understanding and appreciation of the mysteries of the Faith, and he will "remind you of all I have said to you," by prompting us inwardly and showing how Jesus' words apply to the problems we face.

This gift of the Spirit is for everyone in the Church, but in a special way for those responsible for teaching and explaining the Faith. The Holy Spirit is the guarantee of the magisterium of the Church, keeping Church teaching free from error and making it clear and effective.

The Spirit is also love, and makes sure we are on good terms with ourselves, our neighbour and God. To be on good terms with ourselves is to have inner peace. Inner peace is the serenity of a mind free from absorption in evil thoughts; it is the tranquillity of a soul free from the turmoil of unruly passions; it is the simplicity of a heart totally taken up with love of God. This peace is the love that binds us to our neighbour and enables us to enjoy God's company.

Jesus leaves us that peace now, but it can never be perfect in this life, because there will always be some static in our relationship with God and our neighbour, but he will give it to us perfectly in the future life where we will not meet any hostility or disagreement.

With the Spirit in us to teach us, to ground us in love, and stabilize us in peace, we should not let our "hearts be troubled or afraid". At what? First, we should not be upset about the disappointments and troubles that beset us at the moment. God is in charge. Secondly Jeusus does not want us to be afraid of his leaving our visible world and going to the Father. He is coming again, to take us to himself. Then our hearts will be perfectly at rest.

Jesus is the Word of God that came down from heaven, took a created human nature whereby he was less than the Father, and returned to heaven with this human nature all for one purpose: to bring us to where he went, to the place he has prepared for us.

Then he will be present without any separation or absence, with joy without any mixture of sorrow, in a vision without any dimness, with a burning love without any cooling off, and that for an eternity without any break.

Last week we buried a man. He was 83 years old. He said he was going home, above. Still, we were sad.

Jesus said, "I am going away." The disciples were sad. But he said we should be glad, glad for where he has gone, and glad for where all of us, before long, shall go.

Where did he go? To the Father. How? By dying and rising. Why? To come back in power, as judge at the end of time, but to come back now, to the whole world, through the Advocate, the Holy Spirit.

When the Word became flesh, and dwelt among us, he took on human limitations. He could not be everywhere, but worked only, as he said, among the lost sheep - of the House of Israel. He stayed only 33 years, less than half a normal lifespan.

The same holds for his Vicars, the Popes. The Pope lives but a while, he goes many places, meets many people, but only a fraction of mankind. I have never met a Pope. I do not need to. He reaches me through bishops and priests.

Jesus' reaches, through the Holy Spirit, every person ever born. In a special way, he reaches us in the Church. The Holy Spirit is the generator, the power-supply, of the Church. He assures correct teaching. He gives efficacy to the sacraments. He works through us, each of us, in our own life's mission.

This outreach would have been impossible, if Jesus had not died. By returning to the Father, he began his real mission, to the world at large, unrestricted by distance or time.

All of us, while on this earth, are his instruments of salvation. Here we have a limited outreach. The good we dream of doing, we cannot do in a single lifetime. But leaving this life - does not stop our mission.

When Mary left this life, her mission began, as handmaid of the Lord, help of Christians, Mother of us all. Likewise, the Preface of the Apostles says: "From their place in heaven they guide us still." While St. Dominic was dying, he said, "I will be of more use to you when I am gone."

How is this possible? Because of the Communion of Saints. If our words, our work, our prayers, can benefit others on earth, in heaven - can we be of less help? God is the God of the living, and he binds us all together, in the body of Christ. We pray for the departed, should they need our prayers, and they pray for us.

So death is not mere retirement, going to rest in our Father's house. When we go, we leave people behind on earth, but we do not abandon them. Those who loved us on earth - love us more in heaven. Those who helped us on earth, can help us more in heaven. They do not abandon us.

Nor has Christ abandoned us. He has left us his vicars: the Pope for the whole Church, a bishop for each diocese. He has provided us with sacraments, especially the Eucharist. He helps us through good people, some of them here on earth, others from their heavenly home.

All this help points one way, to one purpose: the Trinity's presence within us. "If any one loves me - he will keep my word. And my Father will love him, and we shall come to him - and make our home with him."

His hidden presence now - makes us joyfully look forward - to his coming in glory, when we will see him, with no one to disturb us.

Have you ever watched a hawk or a kite dive down, grab a chick and shoot back to the sky again in one swift unbroken swoop? Played in slow-motion, that is somehow a picture of the life of Christ, come down from heaven, busy without letup in his Father's business, until he went up with the human race in hand, first onto the cross, then to his resurrection and ascension to the Father.

What was the motive for this mighty sweep? — "God so love the world that he gave his only Son, so that everyone who believes in him might not perish, but have eternal life" (Jn 3:16), he said. "I am going to prepare a place for you" (Jn 14:2).

If we look carefully, we find that Jesus ascension was not an event that started and finished 40 days after his resurrection. It is an event that is still going on. Jesus, the Head, led the way to the Father; the members of his Body follow in his train. Billions of believers have already reached the places he prepared for them. The rest of us are not sitting in the airport waiting for our departure time, but, like Jesus throughout his lifetime, we too are in motion, on life's runway. Take-off will come when God knows best.

In the meantime, we have not been left orphans. The Holy Spirit is our strength, our guidance system, our automatic pilot. We have been given the next nine days to prepare for his coming down on us with greater power, loftier wisdom, wider knowledge, sharper good sense, firmer determination, stronger dedication, and surer self-control.

"You have climbed the hights and taken captives," says Psalm 68 and Ephesians 4:8. Christ's swooping love has captivated our hearts. May our hearts stick where our treasure is, and our hands be diligent about his business, until he takes us home to himself.

Jesus is in glory, witnessed by:

Jesus loves us very much (3):

Love means being one with the one we love: with the Father, the Son and the Spirit, and with one another. Love results in being familiar with the one we love, knowing all about him.

(2) We are the "bride" whom Jesus loves, led by the Spirit to say "Come, Lord Jesus". We too must come to wash our robes clean, to drink the water of life, to enter the eternal city.

Meaning of holiness: love, ordinary good actions (Therèse of L.)

Let us ask for the gift of the Spirit, who will bring us to an ever greater love and union with Jesus, and one day to be with him in glory.

"What sign will you give us that we may believe" (Jn 6:30), asked the Jews, and so asks the world today. Jesus blamed those who saw the signs he worked and did not believe in him. We don't see any of the signs he worked while on earth. But he left a sign to last till the end of time for the whole world to see and have reason to believe. That sign is the Church united in love.

So many had already believed when Jesus spoke, and he began praying for them. In addition to having faith, Jesus asked, may they be united in love. He gave them as a model his own union with his Father. Jesus was one in substance with his Father, and that we cannot imitate, but he was also one with him in love, with his human will totally joined to his heavenly Father's will. That we can imitate. If we do, he tells us, we ourselves become part of the sign, the miracle, the world is looking for in order to believe.

Christians are a minority in the world today, and Catholics an even smaller minority. Yet there is no place on the globe where you do not find them and the presence of the Church. We may then ask, "Why is the rest of mankind standing outside the Church, up to now?" — There are only two possible answers, both depending on man's free will. Either they have seen the sign that Jesus left and they refuse to acknowledge it as coming from God and refuse to believe, or on the other hand, the sign itself may be defective. The believers in Christ are not united. They are not only quarreling and squabbling with one another, but may even be engaged in open hostility to one another. In that case, the non-Christians have a good excuse for not believing.

Jesus knew well in advance who would and who would not believe in him, who would and would not give worthy witness of him. Nevertheless, his prayer presses on relentlessly: He has given us the glory the Father gave to him. What is this glory? It is the sanctifying grace in our souls, the grace whereby our wills are lifted above their natural ability and empowered to love God above all things for his own sake, and likewise love our neighbour. If that is the case, our own souls mirror that of Christ, and we envelop each other in perfect love. That is enough for the world to see, to know for sure, that the Father sent Jesus, the author of this marvel, and loves us as he loved him.

May this union conclude, Jesus prays, with all those the Father gave me coming to be with me where I am, with the Father in heaven, where they will see my glory face to face.

Such a life of grace and eventual glory the world of unbelievers is ignorant of. But Christ has made it known to us, and has extended his Father's love for himself to us, and embraced us in his love.

Perfect love includes the other commandments of good living. Love excludes cheating our neighbour and bearing a grudge against him. Similarly, fornication is not loving, but chopping the other person.

Jesus promised that whoever believes in him will perform the same works as he did, and even greater works (Jn 14:12). Besides love, Jesus promised his Church other signs, such as those mentioned at the end of the Gospel according to Mark: healing the sick, being unhurt by poison etc. These kinds of miracles are not greater than those worked by Jesus.

The only sign shining in the Church today which is greater than any miracle Jesus worked in his lifetime is the vast community of believers, united in belief and in love. That is a posthumous work of Jesus, realized only after Pentecost, realized only with the cooperation of our free wills, and it is the greatest of all his miracles.

PDP is about to implodeor explodeso Party leaders warned. Political parties can fall apart. Families are stronger, based on blood. But they too can fall apart. Jesus bequeathed unity to the Church. He promised it would not fall apart: "I will be with you always, until the end of time" (Mt 28:20).

We say the Church is indefectible, meaning it cannot fail, or shut down.

How can that be possible, many would ask. Large chunks have already broken off, now Protestant denominations. Look at present Church scandals, how they are driving people away. See how Pentecostals recruit Catholics. Small leaks turn into big spills.

We can expect defections. The Church is made up of people, all sorts of them, with different mind-sets, attitudes and agendas, many enemies of the cross of Christ. It is surprising that some leave? "They have gone from among us, but they never really belonged to us" (1 John 2:19).

With so many defections, with so much persecution, what makes the Church stand firm? Christ said he would be with us, till the end of time. Divine power is at work. Gamaliel said: "If this plan or work is from men, it will fail, but if it is from God, you will be unable to overthrow them; you might be fighting against God" (Acts 5:39).

Many movements or organizations last long, because coercion - or money - holds members in. The Church has grown without power, and with little money. Even where rulers favoured it, they restricted its freedom, and penalized it.

How does Christ keep the Church together? We could list many things: its teaching authority, which assures one faith, the sacraments, with one baptism, where "there can be neither Jew no Greek, neither slave nor freeman, neither male nor femalefor you are all one in Christ Jesus" (Gal 3:28).

But the Eucharist is the chief bond. Just to believe in it - either joins us to Christ and one another, or separates us. "Many of his disciples left him... and Jesus said, Do you also wish to go away?'"

To receive the Eucharist, with faith and devotion, does more. It joins us personally with Christ, his real body and blood, and his dying and rising. By bonding us to Christ, it thereby bonds us with the Father. The Father and the Son - are one in substance, as well as one in love. We are in the Father and the Son, and they are in us, not by unity of substance, but by unity of love. "The love of God has been poured into our hearts by the Holy Spirit" (Rom 5:5).

The love that binds us to God - necessarily binds us to one another. This gives the Church its unity, a unity no other organization can equal. The Church is founded on a rock. That rock is Peter. It is also Christ. "And the gates of the underworld - shall not prevail against it" (Mt 16:18). "Who can separate us from the love of Christ?" (Rom 8:35). Who can bring the Church down?

PDP holds together by sharing power. Upset that power, and it collapses. A family holds together by common blood. Poison their minds, and blood brothers become enemies.

Divine love unites the Church, and makes it stand firm. Who can make that collapse?

A recent space probe and spectrum analysis revealed that the universe is at least ... billion light years wide. As He made it all, "I was by his side, a master craftsman, delighting him day after day, ever at play in his presence, at play everywhere in his world, delighting to be with the sons of men."

Where is this God, the source of the universe who holds it all in existence? Of course, he is everywhere. And if he is everywhere, he is right here. We do not have to go to the ends of the universe to find him. He delights in being with us. Although we know he exists and is in front of our eyes, no one can see him and no one can communicate with him unless he reveals himself to us. Fortunately for us, he has planted a transmitter and receiver in us, the power of supernatural faith in order to communicate with him and the power of supernatural love to host his triple personality within ourselves.

The love of God makes us mirrors of the Trinity. The Trinity's dwelling in us results in our transfiguration.

It also sends us out to let him shine on others for their own transfiguration, beginning with baptism.

Now we can ask what does each of the divine persons do in us? First of all, the Father, the Son and the Holy Spirit are united in such a way that we cannot talk about three minds in God or three wills or three beings or any activity of one that is not that of all three. The only difference is between three distinct, equal and interrelated personalities, who share everything in common.

When we relate to one person, we relate to all three. For instance, if we make a novena to the Holy Spirit, we necessarily include the Father and the Son. However, there are things that attract us to the Trinity through one or another person in particular.

For instance, when we thing of the creator and source of all, we think first of the Father, even though the Son and the Spirit are with him in creation.

When we think of God's power and love, we think first of all of the Spirit, even though the same power and love belong to all three persons.

When we think of God's wisdom and knowledge, we may think first of the Son, even though all three persons share the same wisdom and knowledge. But the Son is unique in having a human nature joined to him. That cannot be said of the Father or the Spirit. The humanity of the Son is our gateway to the whole Trinity. If Jesus had not come in the flesh, we would have no knowledge of the Trinity. The God who is everywhere would be as distant to us as 5 billion light years away. We are eternally indebted to him for coming among us, sharing our life and our death and introducing us to the inner mystery of God which we will one day view for all eternity.

In our expanding universe, in spite of the force of gravity, everything is moving farther and farther apart. In our world, in spite of the work of the United Nations, blocks of nations are drifting further apart into a clash of civilizations. Down to the family, in spite of the natural attraction of opposite sexes, the divorce rate is constantly rising. All creation is fragile and perishable. Even an angel would lose its existence if God for a moment let go.

Only the persons of the Trinity are so united that nothing whatsoever can pull them apart. They are one both in substance and in love, and their unity is the source of unity and well-being for everything else.

Keeping body and soul together—that is a gift of the Trinity. Keeping the family together—that is a gift of the Trinity. Keeping the nations of the earth together in peace—that is a gift of the Trinity. Organizing the universe so that our earth is habitable—that is a gift of the Trinity.

These blessings are the outer works of the Trinity, signs and overflow the inner life of the Trinity. That was a mystery hidden for ages. The Apostles had only a vague idea of it before Pentecost, Jesus says, but when the Spirit of Truth came that day he led them to a fuller understanding of the three persons, their inter-relationship and inseparable unity. This fuller understanding was a foretaste of the vision of the Trinity they would have in their heavenly home.

In the meantime the Spirit speaks to us, not in his own name or from his private knowledge, but the common store of divine knowledge he hears the Father and the Son also speaking. He tells us what is to come: the eternal vision of the Trinity prepared for us, as well as the labour and sufferings we must go through to reach it. All this the Father knows and the Son knows, and the Spirit shares in this knowledge. Therefore when the Spirit speaks, it is the Father and the Son also speaking. And in that way Jesus who ascended to the Father is still with us.

If we listen to the divine persons speaking to us, both through the Church and through our own conscience, we will remain bonded to the Trinity and bonded to one another in love. We will be children of God and part of his family. The gravitational force of the Trinity is so strong that no outside force can separate us from this love, as long as we ourselves do not renounce it. And once we are in our heavenly home it is impossible for us to renounce it or to commit any sin.

Where the bonding force of the Trinity is absent, people may be attracted to one another because of pleasure or temporal advantage, but these relationships easily fall apart. Friends drift or split apart. Quarrels and hatred may cement the divide.

Our unity with the Trinity certainly faces assault in this world. So many things happen to stir up anger and hatred in us. But none of these can pull us away from our unity with the Trinity and love even of our enemies if we refuse to give way. They can shout at us and beat us, but as long as we say no, they are powerless.

Anyone not bonded to the Trinity drifts farther and farther away from God and neighbour into distant isolation. But if the Trinity dwells in us by grace we are constantly being pulled to closer and tighter union with God and greater love of our neighbour. No bond in the world has the binding power that the Trinity can give.

The universe is expanding. Everything is moving farther apart. In our world, the U.N. brings nations together. Still, nations are drifting apart more and more into a clash of civilizations. While marriage brings couples together, divorce races to pull them apart. Creation is fragile. If God withdrew his hand, even an angel would vanish from existence.

Where is stability? Where is unbreakable love? Go to the source, to the persons of the Trinity. They are distinct, but one in substance, one also in love. Nothing can pull them apart. Their unity gives cohesion, and gives well-being, to everything else.

Keeping body and soul togetherthat is a gift of the Trinity. Keeping the family togetherthat is a gift of the Trinity. Keeping nations together in peacethat is a gift of the Trinity. Providing us a planet to live on, in a hostile universethat is a gift of the Trinity.

These blessings flow from the Trinity, outward signs of the Trinity's inner life. That inner life is a mystery, hidden for ages. Before Pentecost, the Apostles had a vague idea of it. When the Spirit of Truth came, they understood better: the three persons, their inter-relationship and inseparable unity. With Pentecost, they understood the truth, but did not see it. Vision of the Trinity would come later, in their heavenly home.

In the meantime the Spirit instructs, explains, warns, corrects, encourages and urges us. He speaks not in his own name, not from private knowledge, but in the name of the Trinity, from their common store of knowledge. He tells us what is to come: an eternal vision of the Trinity. He tells us what is at hand, what to do to reach that vision. When the Spirit speaks, the Father and the Son also speak. In that way, Jesus who ascended is still with us.

The divine persons address us, both through the Church, and through our own conscience. If we listen, we remain bonded to the Trinity, and bonded to one another. We are children of God, members of his extended family. The Trinity holds us, by a gravitational force so strong, that nothing can rip us away, so long as we do't let go. Once we are in our heavenly home, it is impossible to let go, or to commit any sin.

Take away the Trinity, and other attractions entice, like pleasure, money or influence. These attractions do not last. Friends drift or split apart. Quarrels can end in hatred.

The Trinity, all three persons, dwell in us. They clasp us tight. Yet in this world there are hostile forces. They try to tear us away. Temptations are all around. They beckon us, entice us, provoke us. But the Trinity's hold is stronger. We can relax in God's love, and love of neighbour, even love of enemies. Let temptations rage. Let people shout at us, beat us. As long as we say no, they are powerless.

Cut off from the Trinity, marriages break up, nations find no peace. They drift, like stars in the expanding universe, farther and farther away: away from God, away from neighbour. But if the Trinity dwells in us, divine power grows in us, firing us with love of God, and love of neighbour.

In the Trinity, three distinct persons - are one in substance. Their inner bond, their inner love, they share with us, affording us a unity, love and peace, that beats all competition.

Genesis 14, Psalm 110 and Hebrews 7 all revolve around the towering figure of Melchizedek and his mysterious connection to Jesus Christ. He was an ancient king of Jerusalem and also a priest of God. Abraham, representing all his descendants, did him homage by paying tithes. Melchizedek, in his priestly role, brought bread and wine to offer God on Abraham's behalf.

Psalm 110, addressing David the figure of the future Messiah, calls him a priest and a king, using the very term "Melchizedek", meaning "my rightful king". While Psalm 110 calls him "priest of the Eternal God", Hebrews 7 reads this as the "eternal priest". Hebrews also stresses that Christ, the new Melchizedek, offered his own body and blood in sacrifice. Jesus tells us to eat and drink of this sacrifice, which he presents to us under the form of bread and wine.

Yes, Jesus came feeding the crowds with ordinary bread and fish. But these he mysteriously multiplied, showing that the bread of the Eucharist can be multiplied without limit. What is the difference between taking the Eucharist and taking ordinary food and drink?

1. Of course, the major difference is what we are taking: In the Eucharist it is the living body and blood of Jesus, totally different from ordinary food made from dead animals and plants.
2. Another important difference is in how we take the two foods. When we take ordinary food, we digest it and transform it into our own bodily mass and energy. But when we take the Eucharist, we do not transform Christ into ourselves, but we are transformed into his body and into his image. That is why taking Communion is not cannibalism. Nothing happens to Jesus when we receive him, but great things should happen to us.
3. Another difference is that our ordinary feeding is becoming more and more a question of eat and run. Fast food joints are springing up all over Lagos and Ibadan. You find yourself eating in the company of perfect strangers. It is hard to find a formal family or ceremonial meal. But the Eucharist is a sacred ceremonial meal, building on the Passover meal of the Old Testament. It is a cultic meal in that it takes place among an initiate group, baptized Catholics, and involves contact with supernatural powers and events, in this case, the saving death of Christ. In celebrating the Eucharist we proclaim his death, because we have come into contact with it. It has branded us as belonging to him by a solemn blood pact, and woe to us if we ever break this pact or betray his trust.

On the contrary, if we allow ourselves to be absorbed by the transforming grace of the Eucharist, our lives will become a proclamation of his saving death and love for us.

A business man went to the airport to book a chartered flight. The attendant said, "Here are the keys, fly it yourself." That is how the Apostles must have felt when Jesus told them to feed the crowds themselves. This assignment was beyond their capability. Celebrating the Eucharist is a work only Jesus can do.

The business man who was told to fly the plane probably turned down the offer at that time, but he had the opportunity to go for flying training so that the next time he would not be embarrassed, but could accept the offer to fly the plane. But no amount of seminary training can ever enable a man to celebrate the Eucharist. It is a capability that cannot be learned, but only given by sharing in Jesus' priesthood through ordination.

This first time the Apostles were told to feed the 5,000, they excused themselves and let Jesus do the job. They only helped in the distribution. At the last supper, Jesus celebrated the real Eucharist, offering his own body and blood, and not bread and fish, which were only symbols of himself. At the last supper, Jesus told his Apostles, "Do this in memory of me," and they were no longer allowed to excuse themselves, but had to make that task their own. "Whenever you eat his bread and drink this cup, you are proclaiming the Lord's death until he comes" (1 Cor 11:26).

It was only when the Apostles and the priests ordained by their successors began celebrating the Eucharist, that the multiplication of loaves took on its full meaning. Christ is the one "bread of life" (Jn 6), but his presence is multiplied in the bread wafers consecrated in Catholic churches all over the world, from the days of the Apostles to our day and to the end of time. Not 5,000, but millions and billions of people receive the Eucharist made available to them by generation after generation of priests.

At the multiplication of loaves that today's Gospel narrates, Jesus first prepared the people by "talking to them about the kingdom of God and curing those who were in need of healing." In the same way today, the Eucharistic celebration first has the Liturgy of the Word, where people are instructed by the readings and the homily of the priest or deacon. Outside the Eucharist catechists, parents and others share in giving this necessary instruction.

Likewise today people are healed of their spiritual ailments by the sacraments of Baptism and Reconciliation. Baptism not only cleanses the soul; it also entitles a person to receive the Communion as a member of the Church. Reconciliation removes later sin which may be an obstacle to receiving Communion. Mortal sin is always an obstacle to receiving Communion, and it is the only obstacle. For instance, fornication is a mortal sin, and to receive Communion without confessing it is an unworthy Communion and compounds the state of sin. But if you miss Sunday Mass because you needed to travel, you do not commit a sin, and you may receive Communion. And if you have a quarrel with someone, that is a venial sin, and you are allowed to make an act of contrition and receive Communion.

In Communion, no matter how small the host that you receive, you receive the whole Christ, body, blood, soul and divinity. He is there to satisfy you to the full, with blessings left over for you to share with others. But all of this is impossible without the priesthood.

The chief work of the priest is to celebrate the Eucharist. His job extends beyond that, in preparing people for the Eucharist by instruction and absolving them from their sins. His job is more challenging than flying to the moon. It is a job the priest does only by standing in for Jesus, the Son of God, the principal celebrant in every Eucharist.

The day Jesus leaked his agenda: — It started out in the usual pattern: preaching about God, his kingdom. It was entrancing. People loved it, clung to every word. He followed up his preaching by healing: healing from every sort of sickness, disability. Physical healing and spiritual healing —the two, for Jesus, always went together. "Your sins are forgiven, get up and walk."

On ordinary days, that was the conclusion. People went home praising God. But today was different. He invited them to stay for dinner —a novelty then, but soon afterwards, a permanent feature of the Church: the Eucharistic dinner.

A dinner with the Lord, a heavenly banquet. That requires preparation: preparation of the mind, preparation of the heart. Without a wedding garment, no one gets in.

Jesus prepared the peoples' minds, instructing them at length. He prepared their hearts, moving them to repent, to receive healing, to receive forgiveness.

Two dangers surround the Eucharist:

Number one —to receive unworthily. That happens only by mortal sin. If it's fornication, stay away. If it's abortion, stay away. If you embezzle big money, stay away. First repent and go to confession. Otherwise you compound sin, and deserve greater punishment. Danger number two —to stay away for no good reason. You then go hungry, get weak, and wither. Don't starve yourself.

Many stay away for wrong reasons. They say "I didn't go to confession." And when they go to confession, they have only venial sins to confess. That should not keep them away. Only for mortal sins, is confession obligatory.

Others give the excuse: "I wasn't in the state of grace." "Explain," I ask. "I had an argument with my husband, and I was upset." The state of grace is resistant. An argument cannot destroy it. Being upset cannot destroy it. Only mortal sin can destroy it.

Once the people were ready, Jesus called for the dinner. He did not act directly, but put the apostles in charge. "You yourselves feed them." —That was their future work as priests, to celebrate the Eucharist.

How could they feed that crowd? All they had was two fish, and a little bread. The job was impossible. So too, to provide the Eucharist, the body and blood of Christ, is an impossible job —except by the power of Christ, given through ordination, by a bishop with apostolic succession.

"Jesus took the fish and bread, raised his eyes to heaven, blessed it, and gave it to his disciples to distribute." He does the same in every Mass, in the person of the priest: "This is my body, this is my blood" —which he distributes to the people.

Jesus does not tell us: "Take your miracle and go home." His agenda goes further: "Stay with me. Eat, have your fill. Save what is left over. Keept it in the tabernacle. I am always with you."

Ezra restored the Book of the Law — During the exile the people never heard the Law and forgot about its obervance. Now they heard it, were instructed in it and rejoiced (like Muslims and Shari`a) (1).

How much are we willing to identify with our Faith and stand apart, not being dragged by the corruption around us? E.g. Muslim girls and veil in France (& Chirac - Pope altercation); UCH only an Anglican would stand up for Sisters wearing their veil (& Muslims). Catholic soldiers in World War II as a block refused sex-kits; Pius XII astounded at their religious practice in Rome.

Yet some say, though they admire that way, they find it beyond them, or only for the professional religious. E.g. survey of Muslim girls in Belgium. Catholics may think morality is only for monks and sisters. Tansi left diocesan priesthood and Nigeria in the search for holiness.

Jesus went through Galilee bringing welcome news of liberation, instructing the people and declaring its fulfilment there and then (3). He impressed them. and enabled them to rise. Holiness is now possible for everyone everywhere. It is fulfilled in our midst now especially in the Mass. Jesus is the one who baptizes, absolves, consecrates etc. for our salvation.

(This liberating news is now administered through different gifts in the Church (2)

Continuation of Nazara (3) — All was going beautifully until now, "He won the approval of all" = lit. "All witnessed to him". Then came rejection: = "Is he not the palm tapper's/road hawker's/okada man's son?" — occupations that are not so glorious, but thousands of people make an honest living that way — i.e. never mind him. The crucifixion loomed before Jesus' eyes as he heard this.

But he had strength for such adversity (1).

It went back to the gift and power of love, divine love (2)

There is a seeming conflict between truth and love. Truth includes justice, rectitude, adherence to principles, and it appears rigid and unbending. Love seems to be accommodating, tolerant, adaptive, prepared to compromise. But in reality there is no conflict, and Jesus combined the two:

• As for truth, Jesus "delighted in" and witnessed to the truth. "Brace yourself for action. Stand up and tell them all I command you" (1). He stood by the truth, not minding the hostility this would provoke: "They will fight against you" (1). "Coming into his own, his own received him not" (Jn 1:11)
• As for love, when the Samaritan village refused to receive Jesus (Lk 9:53-55), his disciples wanted to call down fire from heaven to burn them up, but Jesus rebuked them. He was not rude, did not take offence, was not resentful, endured whatever came. "He will not brawl or cry out, his voice is not heard in the streets, he will not break the crushed reed, or snuff the faltering wick" (Mt 12:19-20).

We should do likewise. Catholics are called to stand apart from immoralities of every sort and to do good. That will go over well with many, but it will surely provoke the opposition of some. Are we prepared to take up our cross and follow Jesus?

Whenever I travel to the U.S. I experience culture shock. Why? I was born there, educated there, ordained there. You could say I am a Chicago area-boy. Why then the culture shock? Because there when I go out on the streets I am anonymous; no one knows me or takes any notice of me. Here I seem to be noticed and recognized wherever I go. I cannot hide in the crowd. I may think I am famous, but in fact 99% of Nigerians do not know me.

Jesus too was getting famous in his land, but probably 90% of the 3 million people of his land never saw him personally, and maybe only 50% heard of him. But God sent his Son to reach men through his humanity. But one man could never reach everyone in the world. That is why Jesus had to multiply his presence through his apostles, making "other Christs" everywhere.

Jesus prepared his apostles, teaching them how to succeed in representing him:

• They are to work hard - all night. — Isaiah: "Send me." — Paul "worked harder than any of the others". In representing Jesus, do you want to be like a national team that loses all the games? Some say it is too much a struggle to get their life in order, to straighten out their morals, to become a good example for others, that they give up trying. "Blessed are they who expect little, for they shall not be disappointed."
• Or do you want to be successful in representing Jesus, to do him proud? We should say "Yes, send me", but realizing that we can never perfectly represent Jesus. So we must have humility, knowing that alone we can accomplish nothing: No saint ever claimed to be a saint, because they all realized clearly that they fell far short of adequately representing Christ. Peter: "We caught nothing. Go away from me; I am a sinful man." — Isaiah: "What a wretched state I am in! I am lost, for I am a man of unclean lips;" — Paul: "I am the least of the apostles."
• So what do we do? We are to have faith in him, who assures the result. But we should realize a certain amount of spiritual development in our lives. The minimum, which is possible for everyone, is to avoid mortal sin. No one can avoid all venial sin. Let us do our best, and ask Jesus to make up for our inevitable shortcomings. — "They left all and followed him." "I will be with you to the end of time."

On an international flight you have First or Business Class, and you have Economy Class. In First Class you have plenty of room, sometimes even a bed to lie down; you have your choice of the best food and drink; you can laugh and joke and you are treated with the utmost courtesy and respect.

But in Economy Class you are crammed into a narrow space, given economy food, and sometimes you may be shouted at if you want something better.

There is a barrier preventing anyone from crossing from First Class to Economy or vice versa, as is the case with the rich-poor gap elsewhere in our society.

A similar barrier exists in God's kingdom between those in the blessed and happy class, and those classed under curse, woe, or alas. In the happy class you find people driven by the love of God. They are not interested in piling up personal property and enjoying the luxuries of life, but are concerned with the common good of the Church, or school or other institutions and the welfare of the people in them. They are not appreciated by many people because they will not cooperate in embezzelment and sharing public money. They may suffer for this, but theirs is the crown in the end.

On the other side you find those driven by love of themselves. These are those Jesus tells "Alas for you". You are rich, with plenty of personal money and no concern for the common good. Your children study abroad, while education rots here. You are escorted with sirens, while the others sweat in go-slows. You are surrounded with the latest gagets and are served with food and women of your choice, while others worry how to keep their families from starving.

Or you are the junior partners in crime, at the beck and call of your bosses in exchange for your token share in the loot. Your truthfulness, your honesty, your chastity, your faith itself you are willing to bargain away to gain the approval of your mentors and the favours they dispense.

OPENER: Are we earthly or heavenly? Of the world or of Christ?

The criterion is our attitude to those who do not like us.

Context is not how to deal with criminals, but our ordinary day to day dealings with the people we live with.

David forgave Saul and Absalom; so forgiveness is part of the Jewish religion. Muslims also are taught to forgive in many places in the Qur'an. Jesus emphasises foregiveness more than all:

Giving:

• Love enemies — heart, basic attitude
• Do good to those who hate you — action, especially giving due without reprisals, before thinking of going out of the way to do good to them.
• Bless those who curse you — Adegbola's funeral - He was a "shock absorber".
• Pray for those who treat you badly — words

Receiving:

• Who slaps you - offer other cheek - and don't say "I have only one other cheek".
• Who takes cloak - give him tunic
• Every asker - give. — importunate people who disturb us
• From taker - don't ask back. — People here can come right in and "borrow". We have to allow some of this, even though people should try to provide for ourselves and live within their means. There are ways of checking excesses and teaching the person a lesson (as in many stories or film plots).
• #1 Treat others as you want them to treat you (how man treats man).

If you love only - even sinners...
If you do good only to - even sinners...

If you lend only to - even sinners... As we see with politicians and business people giving to promote their own aims.

Instead:

• love enemies
• do good
• lend without
• #2 You will have reward, be called sons of the Most High, for he is good to... (how God treats the evil). Two considerations in preferential love:
  • The object of our love: Preferential love should be for (a) our family dependents, (b) the poor, yet not every beggar, but first those who are struggling to help themselves, then the really helpless, lastly or leaving out the professional beggar on the street. It takes familiarity with the cases, not believing every story. "No man has greater love than to die for his friend" (Jn 15:13).
  • The cost to us and heroic dimension of love: But to take an enemy as a friend is still greater: "Someone might die for a just man... But God confirmed his love for us by having Christ die for us while we were still sinners" (Rm 5:6-7).

Be compassionate, as Father
Do not judge, and you will not be — These have to do with love in our hearts.
Do not condemn, and you will not be — This is about speech: gossiping.
Grant pardon, and you will be — This is about reacting to the evil people do to us.
Give - and you will be given - overflowing — action

Some people with they could die, because life is too painful. Paul's attitude was different: "I long to depart this life and be with Christ, (for) that is far better. But to remain in the flesh is more necessary for you" (Phil 1:23-24). Death beckons us whether we welcome it or not. But what does Jesus say?

"Young man, arise!" Arise to what?—Arise to life. Arise to what life?—Arise to God's own life.

Jesus met the sad funeral procession, had pity on the widowed mother, and gave her back her son alive. Whatever his former manner of life, it was now for the son to live the life of God, a life of goodness and service to his mother until he should bury her. When it came time to meet his Maker, he would be a better person, a holier person, one ready for a far greater share in heavenly happiness than he would have had if his first death had been final.

That was the boy. As for Jesus, he had come to the town of Nain still largely unknown. Before he left, word of him and word of his mission had spread all over Judaea and the surrounding lands.

The whole episode anticipates Jesus own death and burial, when his Mother's heart was pierced. His resurrection and his Mother's seeing him again was not a reprieve for him to work some more before dying again, but a definitive glorious resurrection never to suffer or die again. At this resurrection, word of him went out not merely over Judaea and the surrounding lands, but all over the world, reverberating to the end of time.

The raising of the boy at Nain typifies two events in our own lives: our rising from sin, and the final resurrection of our bodies in glory. Both events are a tribute to Christ, manifestations of his glory. Rising from sin is rising to a reprieve in our spiritual life. Christ raises us by giving us the grace of contrition and by giving us absolution through his priests. "Young man, arise!" Where you failed before, now you have a chance to do better. As people notice the change, the word will go round, and Christ will be glorified.

Some people die early, perfected in a short time. Others live long and are still imperfect. The point is that our concern should not be to live long, but to live well. To call the dead back to physical life is of no use if they do not arise spiritually. The miracle we should pray for is conversion, conversion of ourselves and conversion of others.

Rising from sin to grace entitles us to rise with the saints to share Christ's immortal glorious life. "God is a God of the living, not the dead" (Mk 12:27). Your life in the Spirit proclaims the glory of the Lord. "Young man, arise!"

Last Monday I was nearly killed when I picked up a printer cable that, for faulty wiring, shocked me with 240 volts. It not only shocked me, but also clung to my finger, shaking my whole arm with electric convulsions. I pulled away, dragging the printer and everything on the table crashing on the floor, until I jerked loose from the electric grip.

Electricity works by polarity. So do sin and grace. When the disgraced woman came into the presence of Grace Incarnate, the power of grace throttled her, killing her old self and charging her with an overwhelming love for Love itself. When she touched his feet, grace gripped her and would not let her go until she heard the words, "Your many sins are forgiven, go in peace."

Peace. Peace is being OK with God, relishing his presence constantly in your heart, acquitting yourself well with your neighbour, even if he is not on good terms with you. It is tranquillity in yourself, undistrubed by out-of-control passions, seething resentment or immobilizing disappointment.

Since today's gospel concentrates on women, we now ask further, What are the features of a woman at peace? A woman at peace with God is neat and presentable, whether stylishly or simply dressed. She is responsible and dedicated to the important commitments of her life. She is self-confident, nobody's compliant tool, but able to take a stand on matters of right and wrong. She has a long-term vision of her career, marriage or other vocation, and will not gamble on casual relationships that can crash and leave her in a ditch. A woman at peace with God is on top of her world, and nothing in the world can drag her down.

What of the plight of a woman not at peace? When someone is not at peace with God, anything can happen.

• Some may get tangled with a married man, or a priest or religious, with either him or her taking the initiative.—The sooner she shakes away the better, and in the case of a priest-predator, report him to his bishop or superior for the good of the Church.
• The guy may be a relative in the same house.—Vigorous resistance and reporting is called for.
• He may be a sugar-daddy to a financially-strapped student.—She should beg, borrow, work, economize, do anything to escape his clutches.
• The man may be her fiancé.—If he demands sex before marriage as a condition of continuing the relationship, what kind of a demanding monster and tyrant will he be after marriage? She should reconsider marrying him.
• He may be just a boyfriend, a hopeful spouse.—She should not give herself out on credit to him. He can be joking with her, jilt her, and leave her a tokumbo, a fairly used husband searcher. Draw a firm line against staying in the same room with him.
• The man may have raped her.—If she did nothing to bring on this action, she is without sin. She should report and prosecute the case, if she can get justice.

Once anyone crosses the line of sexual immorality, the way is open to cross the line of murder. People who take sex as a mere pleasurable sport soon discover that it creates an emotional bond, a sense of possession. David, in today's first reading, killed Uriah to cover up his own adultery. In the world of cults, men murder their rivals for a girl-friend.

People who have sex for fun discover also that it is first and foremost ordered towards having children. Pregancy occurs. They call it a mistake. It is not a mistake of nature, but their own mistake, their own deliberate abuse of nature. There is no home to welcome the children into. So they compound their sin by having recourse to abortion, by murdering their own children, casting them away without any naming ceremony, without ever asking their children's pardon for the crime they committed against them.

This is a crime that calls to heaven for vengeance. But the power of Grace Incarnate is best exercised in zapping the greatest sins, and in replacing them with the greatest love of God. Tepid sinners canbecome tepid saints, while great sinners can become great saints.

If you have a load of sins, enter his presence with all you have, intelligence, beauty, voice, sweet words, health and wealth. Place it all at the Lord's feet for him to dispose of. Wait until he releases you with the words, "Your faith has saved you, your sins are forgiven, go in peace."

Fundraising depends on one central factor: stakeholders, or constituency. There are many appeals. You give first where you have benefited. What I am today, I owe to my school. The fees were a pittance. Now is payback time.

When we realize what God gave us, we want to give back, whatever he asks of us.

God, without anything to gain, first loved us. He created us. When we disabled ourselves by sin, he took pity on us. He sent his Son to restore us, and we know what that cost him.

The problem is, we take for granted, or don't realize, what God has done for us. It takes something extraordinary, something tangible, to wake us up. The car tumbled over, and caught fire. But we got out in time, unscratched. The next Sunday, we make a huge thanksgiving.

The debtors Jesus mentions were like that —desperate. Would they be driven from their homes, locked up? Need drove them to beg. Their creditor forgave them. Relief! The greater their debt, the greater their appreciation, the greater their love - for the man who forgave them.

For the woman in today's gospel, the story was slightly different. She was in need and desperation. But that wasn't what drove her. Faith drove her. How?

She was sure from the start, that Jesus would forgive her. Great as her sins were, great was her anticipation of forgivness, great was her appreciation, great was her love. She poured it out at Jesus' feet, in oil and tears. In the end, Jesus sealed her forgiveness: "Your sins are forgiven" —forgiven because of your faith.

Thus far we can conclude: The more you are forgiven, the more you will love. The greatest sinners - can become the greatest saints. No matter how much your sin, there is hope for you.

What of those who have few sins? Maybe you never committed a mortal sin. Must you never love much, never become a great saint?

What of our Mother Mary? She never committed a sin, and was conceived sinless. Yet she loved most, and is the gretest saint of all. How?

If Jesus forgives you much sin, you will be very grateful. If he preserves you from much sin, and realize that, you will be even more grateful.

Jesus is the Lamb of God, who carries the sins of the world —total innocence and total mercy carrying total sin. Mary carried Jesus in her womb —full of grace and full of mercy, facing fullness of sin.

She was spared it all. She took part in remedying it all. And she knew it. So she was most grateful, and loved very greatly.

We now conclude: The more we are forgiven, the more we love. Likewise, the more we are spared, and know we were spared, the more we love.

When Jesus comes to us, may he find a warm welcome, as his Mother Mary gave him, as today's sinful woman gave him, not like the careless Pharisee gave him.

We have received much from God, all free. We have reason to be grateful, and to love him. We are his constituency, stakeholders in his kingdom. We show our love, by the tears of our contrition, by the ointment of our efforts - to promote his kingdom, to invest in it, to help it prosper. Now is payback time.

"Save us from our enemies, and from the hands of all who hate us," we pray in the Canticle of Zechariah (Lk 1:71). Then we hear Jesus say: "Do not think I came to bring peace to the earth. I have not come to bring peace, but a sword" (Mt 10:34). What can we conclude, but to expect enemies to be around us for a long time, as long as we are in this world.

The ancient rule, still prevalent in today's world, is: "Love your neighbour and hate your enemy" (Mt 5:43). In that situation, friend matches friend, and enemy matches enemy. Friend and enemy do not match, do not mix. The impossible combination of friend with enemy is Jesus' invention, a combination that has unsettled people right up to the present day.

"Love your enemy" is a shocking statement, but it flows from a more shocking statement, that "God proves his love for us by sending Christ to die for us while we were still sinners... while we were enemies of God" (Rm 5:8-10). Why are we told to love our enemies? — Because God loved us when we were his enemies.
If forgiving friends is difficult, what about loving enemies? If we look at the matter from our own perspective, we will run away from the task.— "Save me from my enemies. Get me far away from them!" But it is not for us to weigh the pros and cons of being friendly to our enemies, but to listen to the voice of Jesus, speaking with divine authority and making the impossible combination possible for us.

At the centre of today's Gospel there are three commands: Love your enemies, Do good to those who hate you, Give to them when they ask or take.

The basic command is the first. You may not be in a position to do good to your enemies or give them something, but love is an abiding attitude and preparation of the heart to do all that is necessary in showing love. What is necessary? First, on the negative side, we must take from our hearts all hatred for the person of the enemy, even though we hate what he does. Secondly we must cast out all desire for revenge—That is the meaning of "Do not judge, Do not condemn"—even if he is guilty. This does not exclude us from defending ourselves against attack, and it does not exclude the government—if we have one—from combatting armed robbers. What Jesus forbids is thirst for revenge, as seen in the condemnatory shouts that accompanied the hanging of Saddam Hussein.

Secondly, on the positive side, rather than judge and condemn, we are told to bless those who curse us, and pray for those who mistreat us. Turn the other cheek. That does not exclude praying that a robber be caught or fall sick or have an accident, so that he will be forced into retirement from his evil-doing. That is a benevolent curse. The more serious curses of the Psalms, such as "May he rot in Hell" are to be understood from the perspective of God's final judgement, once the person has left this life in the state of sin.

All this has to do with loving our enemies from our heart. But our love must sometimes be shown in action: Do good to those who hate you. Be generous to them. In Islamic law and history the way to deal with insurgency is to enter the rebellious town, kill all the men and divide the women and children among the soldiers. That squelches any further insurgency, and that is why, wherever Islam has conquered, it has taken permanent root. But Christian-inspired rules of war are different: Subdue the enemy forces, then help the defeated country to rebuild and become your friend, as was done with Germany after the defeat of Hitler. That at least was the official policy after the defeat of Biafra: no victors, no vanquished, no reprisals, but reconstruction.

In our own dealings with people who hate us or are trying to obstruct us, if our hearts are at peace, with no hatred or bitterness, we should be prepared to treat such people civilly, give them their due, and even more if the occasion arises. But we have to be careful about pressurizing them for a change of heart and reconciliation. It might spark further quarreling and hostility. "I am sending you as lambs among wolves, so be as shrewd as serpents and simple as doves" (Mt 10:16). "Forgive us our trespasses, as we forgive those who trespass against us. Lead us not into temptation, but deliver us from evil."

Opening of Mass: "The Son of Man is destined to suffer and be put to death" — so today's Gospel tells us. We already saw that in Lent. Now, in ordinary time, the focus is on our Christian moral life, how we take up our cross and follow Jesus.

Who is Jesus?

Peter spoke for the disciples in acknowledging him as "the Christ of God". "Christ" is the Greek word for the "Messiah", the anointed king and priest that all the Jews looked forward to. Abraham — we heard last Sunday — paid tithes in the name of all his descendants to Melchizedek, who stood for "the Christ of God" that Peter acknowledged Jesus to be. Paul tells us that we are the descendants of Abraham by belonging to Christ, and we all share in the same blessings.

But in today's Gospel Jesus is not talking about sharing blessings, but sharing sufferings. He was going to Jerusalem to suffer and die, and he invites us to come along and do the same thing with him. This announcement elicited different reactions:

• The elders, chief priests and scribes held him to be an impostor and they wanted to kill him.
• Peter, we heard elsewhere, wanted to stop Jesus from going to his death — at that time he had the prosperity mentality. So many want to become rich quick by any means. But they get only an ephemeral reward. It is only by taking up the cross of hard work and perseverance under disappointment that we can really forge ahead.
• The women who met Jesus on the way to the cross were among those who mourned for his sufferings, as Zechariah had foretold. — But Jesus told them not to mourn for himself, but for themselves and their children. We should mourn as Jesus himself mourned over Jerusalem. This was a mourning of intercession for those who would not receive him, those who hate him and his Church; it is also a mourning for those who cause scandals in the Church, and a mourning of repentance for our own sins.
• The perfect reaction that Jesus was looking for is that of Thomas, "Let us go and die with him." So in today's Gospel he asks us to take up our cross daily and follow him all the way to death.

All this will make our life happier here on earth, and assure us a blessed resurrection and eternal happiness.

How many crosses are you carrying? Jesus says: "Take up your cross," one cross, the cross he assigns us, the troubles we meet each day.

That cross he asks us to carry, and to carry bravely. Jesus carried his own cross. By his divine power, he enables us to carry ours. But some people carry many crosses, ten, twenty or more. How? By piling up crosses in their mind.

For example, you want to travel. You already have one cross, maybe a sore toe. Before travelling you have a dream: You are in an accident. That fear is as good as real —There is your second cross.

Again, someone at work is making trouble. You sit and think. In your mind, you carry out an argument. It gets hot, hot as a real argument —There is another cross.

Again, you are going for an interview. You prepare. You rehearse in your mind. The examiners terrorize you. Failure is as good as real —One more cross.

But Jesus said, "Sufficient for a day is its own evil. (Mt 6:34). Do not worry about tomorrow —what might happen, what your imagination dreams of.

People often threatened Jesus with death. He did not worry. His hour had not yet come.

We are God's temples. As Jesus took a whip, and chased the marketeers from the Temple, so, by his power, we chase out our day-dream worries, our night-dream fears. When we wake up to reality, we face a single cross, the suffering of each moment.

Jesus faced his own cross bravely. The Apostles and early Christians, after Pentecost, likewise faced their own, from Stephen, the first martyr, to the martyrdom of Peter and Paul. The story goes on, right to our day. Some people suffer greatly, lay down their lives for the Faith.

The rest of us are in peace. No one is threatening our lives. What we suffer is insignificant. Martyrdom is not for us.

Or is it? Our martyrdom may not be red, by shedding our blood. But every day trails, if we bear them bravely, can add up, and become a white martyrdom. That can be bitter, but remember what Paul said, "God will never let you be tried beyond your strength" (1 Cor 10:13).

Peter volunteered to die for Christ. When the chance came, he denied him. Later he did die for Christ, crucified like him. We may volunteer to die for Christ, but just because of a small problem, we pass up the chance, the chance to do some good, to avoid an evil word, to say something good. If we repent, like Peter, many more chances await us.

How many crosses are you carrying? Too many? —things you should not worry about, should not fear? Or none? by shunning every responsibility, running from every cross?

Go in front of UI gate and listen to the danfo conductors: "Bodija, Sango, Dugbe, Gate, Ojo, Moniya" etc. Jesus the conductor is also calling, "Follow me."

Whom is he calling?

• He said, "I have come to call sinners," people who were following the world, the flesh and the devil on the wrong way. In the second reading, "flesh" is translated as "self-indulgence". If we have habits of sin, we have to leave them behind to follow Jesus.
• He also called the idle or the damn lazy: "Why are you sitting here all day doing nothing. Go work in my farm." We may be free from sin, but if we are not working for him we cannot claim to be his followers.

Where is he carrying us? Today's gospel tells us, "The time drew near for him to be taken up to heaven." Yes, there is where he has prepared a place for us. But first, "he resolutely took the road for Jerusalem," where we know well, from last Sunday, what he expected to meet: torture and death. We are following him to the same heavenly destination, whatever inconveniences we may meet on the way.

What is the price of following him? We don't have to pay anything. It is a free ride, but there are some conditions:

• The first is promptness or punctuality: Once you take your seat in Jesus' danfo, don't ask him to wait while you come down to go say good-bye to your people or go for a funeral.
• The second is readiness for rough times: "The Son of Man has nowhere to lay his head." His disciples met rude treatment at the hands of the Samaritans. Abraham's faith is praised because he left his home Ur, in Iraq, and went to another land he was totally unfamiliar with, where he did not know what he might expect. Following Jesus is a risky venture, but we are covered by the insurance of divine providence.
• The third is to be on good behaviour: No fighting or quarreling on the way; no cheating or lying; no fornicating or drunkenness etc. Rather, Jesus asks for love, one that is a hundred fold productive, in the all kinds of service to our neighbours and society.
• A fourth condition is to have light loads. There is no room for excess luggage on Jesus's danfo. His disciples must avoid superfluities and lead a simple life.

If we faithfully follow Jesus, Jesus himself will be our eternal reward.

One of our parishioners just scored a 1st Class in Engineering. What a world of opportunities that opens for him! But what must it have cost him? Studying day and night, passing up so many legitimate enjoyments. To qualify for eternal life is a much higher achievement. Are we willingto pay the price?

The Gospel paints a bleak picture: Jesus and his apostles rejected in a Samaritan village, a would-be disciple warned that he would have no home to sleep in, another told to forget about going to bury his father. It is tough to follow Christ.

But look at the Church in Nigeria. Is it so tough? I know of no other country where priests enjoy so much general respect, and not just from Catholics, but from Protestants and Muslims as well. I have never had a bag opened at the airport when coming into the country. A Muslim government official recently told me how much he admires what the Catholic Church is doing, and were he to become a Christian he would be a Catholic.

But is it all that bright? In some places priests may be living high, but what of my own experience? In line with the incidents today's Gospel narrates, I know what it means to be denied hospitality, not to have a place to sleep, to miss my Father's funeral, to be deprived from time to time of other basics. It is not this parish—disgracefully, it is not an American or European mission source—to their shame, but my Nigerian Dominican Community that feeds us who work here and provides for our needs to the extent it can. Paul tells us, "The Lord instructed those who preach the gospel to live by the gospel" (1 Cor 9:14). But like Paul, we do not. As he says, "I robbed other churches by accepting support from them in order to serve you" (2 Cor 11:8). —In my vocation, no chance of living high!

In spite of the general respect for the Church in this country, we do meet some hostility. Look at the churches burned in the North, Catholics killed there, including priests, and people denied jobs, admission or promotion because of their religion. Who among you has never met some form of contempt or discrimination because you are a Catholic or because you are standing up for what the Gospel demands? Paul prayed to be "preserved from bigoted and evil people, for not everyone has the faith" (2 Thes 3:2).

What should we do when we are in need and find ourselves turned down, rejected, dismissed?

First, let us realize that God looks after us. Jesus and his disciples may have missed a meal in that Samaritan town, but they did not starve. They probably had to sleep in the open, but that did not kill or immobilize them.

Secondly, uppermost in Jesus' mind was his goal of reaching Jerusalem to complete the mission his Father had sent him to accomplish. Driven by that sense of urgency, he was not bothered by inconveniences on the way. So we should put up with the inconveniences we find on our way as we try to follow our Christian vocation.

The conclusion is, whoever we are or whatever position we are in, it is tough to live the faith. But it is also very rewarding. Jesus addresses his faithful followers: "You are those who have stood by me in my trials, and I confer on you, just as my Father has conferred on me, a kingdom" (Lk 22:28-29)

"You want to stop me. Do you know who I am?" —The question engenders fear, hesitancy. Am I looking at someone important? Or is he a 419?

The Samaritans blocked Jesus from entering. He never told them "Do you know who I am?". The Son of God was content to be the Son of man, a plain man, when it came to human honours, or human comforts. They rejected him. He moved on.

That is how they treated me, Jesus teaches. Do you expect better treatment?

The Apostles, those who had left all - to follow Christ, did not understand. The insult was too great. "Shall we call down fire from heaven?" When somebody insults us, isn't our first reaction like that? Calm down, says Jesus, leave them.

Did the Apostles now understand? Jesus took no chances. To make sure, he made them witness three vocation interviews, each marking a different requirement.

"I will follow you wherever you go," said the first. —OK, follow me. Your accomodation: That will be where people welcome you, otherwise you sleep in the open. Are you ready for that? —It was too much for the applicant.

"I will follow you," said the second, "once I've buried my Father." —In fact, I believe, his father was not yet dead. The young man, like so many aspirants, would take years thinking it over, buried under family concerns. —"Let the dead bury the dead."

"I will follow you," said the third, "after I take leave of my parents." That also might take time. After all, there must be a send-off, sending invitations beforehand, thank-you notes afterwards. Not only that, the folks at home have conditions: Keep in touch, take an annual leave. Don't forget, bring presents for everyone at home.

Maybe that was on Judas' mind, when he joined Jesus. Only this applicant was honest about it. He couldn't forego his family position. So he withdrew. —"No one who looks back is worthy."

The Apostles, by now, had a good lesson. The Son of Man had nowhere to lay his head, he was not tied down by family. Like anyone else, he met shabby treatment.

"Peace I send, flowing like a river" — so we hear from Isaiah.

"Say Peace to this house.'" — so Jesus tells the seventy-two he sent out.

What was the agenda of this mission?

They were to announce the arrival of Jesus, the arrival of the kingdom of God, and the arrival of the peace and comfort that Isaiah had promised. They were to cure the sick and drive out devils. This was part of Jesus' comprehensive package for the well-being of body and soul.

Jesus, we know, came to deliver us from sin and the effects of sin. The effects of original sin are:

• darkness of the intellect
• weakness of the will
• rebellion of the flesh
• bodily infirmity.

These effects of original sin are present in varying degrees in everyone except Jesus and Mary and maybe a few other saints.

• Darkness of the intellect is a curse when it means ignorance or error concerning the things of God and the way of salvation. Jesus had no darkness of the intellect. He is the light of the world. He remedies our darkness through the preaching of sound doctrine, accompanied by the enlightening grace of the Holy Spirit.
• Weakness of the will leads one to yield to temptation and can go as far as the obduracy in evil, like hardened criminals who rob, kill and embezzle colossal sums of money. Jesus had no weakness of will; he always did the will of his Father. He heals our weakness of will through the preaching of repentance, accompanied by the moving grace of the Holy Spirit.
• Rebellion of the flesh is like an untrained dog and can pull us in directions we would rather not go. Jesus had none of that. To help us bring disordered passions under control, he encourages us to deny ourselves, pray and fast, and allow ourselves to be lifted up by the strengthening grace of the Holy Spirit, available particularly in the sacrament of Confession.
• Bodily infirmity impedes us from doing many things, but is not necessarily connected with any personal sin. Jesus had no sickness, because as the unblemished Lamb of God, he could have no internal malfunction — although he could suffer the aggression of those who tortured and slaughtered him. Bodily infirmity can be prevented by proper rest and nourishment — So Jesus counsels his disciples to accept hospitality and eat the food offered to them. If sickness occurs, it can be remedied by medicine along with prayer. But sometimes God allows us to suffer bodily pain, weakness or disability. In that case, our sufferings can be joined with those of Christ as intercession for the conversion of sinners.

If Nigeria is in distress, it not because of lack of human or material resources, but because of the effects of original sin augmented by personal sin. This sin and corruption is the world which Paul says must be crucified to us and us to it; that is, we must be dead to it, with no communication with it. The Church's mission of proclaiming and effecting the peace that Jesus gave us is not merely a matter of curing bodily illnesses, but of addressing the problem of Nigeria's distress on every level. That involves each one of us, because each of us has a role to play in sanitizing and improving our family, community and nation.

Let us begin by a renewal of our new creation in grace, bearing the crucifixion marks of Jesus. Then peace and mercy will flow in our lives and from us to others.

Mommy sent me on a message and I did not go. Or I did go, but after grumbling and wasting time playing on the way. Or I did go straightaway and made mommy smile by bringing back everything she sent me to get. Or, after searching everywhere, I could not find what she wanted and came home empty-handed.

We all have our mission in life. How are we going to be judged in the end?

Let's take the first two cases. Children have a hard time understanding that they owe their parents anything. After sucking thebreast they expect to suck mommy's soup and suck her purse without restriction, until they are taught otherwise. Some children learn early that what is good for the family is good for themselves, and gladly pitch in and work to help the house run smoothly. Others are slow learners, and even as adults they continue to lean on their parents. Here, the harvest is great but the labourers are few.—Send me!

It is like that in the public sector, such as the University or the nation of Nigeria. Only there, because of the magnitude of corruption, people see less reason to do their jobs well, and are more concerned to get their share of the cake. Yet our mission is not to serve corrupt politicians and civil servants, but the people we are responsible to serve—whether our children, our students, our clients, our customers—all Christ's little ones, members not merely of our state or nation but also of the kingdom of God. We are working to please not a human master, but God himself. Here, the harvest is great but the labourers are few.—Send me!

Let us take the third and fourth cases, where two children went out as mommy directed. One came back with all she asked for. The other tried and tried, but had to come back empty-handed.

They both went out with this sense of urgency: I am not a hireling working for someone else's interest, but mommy's interest is my own interest.

Privatization works, because people like Dangote make sure that the businesses they own succeed, whereas directors of public parastatals like Nigeria Airways have no interest in the company's success. That is because most people have a selfish view of society and see only its human dimension. They do not see its divine dimension as the kingdom of God in the making. Here, the harvest is great but the labourers are few.—Send me!

What of the child who came back happy with all that mommy asked for? Jesus gives the answer: "Well done, good and faithful servant, but do not rejoice because you were so successful, but because your name is written in heaven."

And as for the child who came back disappointed because he could not find what mommy sent him for, Jesus will say, "Well done, good and faithful servant. Although you did not succeed, rejoice, because you tried hard and your name is written in heaven." The harvest is great but the labourers are few.—Send me!

When we travel, we meet many strangers. As we interact, we are ambassadors of Christ.

It is one thing to mix with Catholics at Church, quite another to mix with people on the road, all sorts of people, few of them Catholics. Even if you don't talk about religion, whatever you talk about, be it weather, politics, sports, or human problems, it all reflects our Catholic idenity. Whatever we do, however we react, we manifest how Catholic we are.

When we meet strangers, and witness to Christ, how can we do so most effectively? Jesus gives us some advice.

His first advice: Travel simply. In today's terms, I suppose, that means public transport, economy class, light baggage. To have little - is of no absolute value. It is only a means to enable contact. Traveling in a private car - is often necessary, but from departure to arrival, we may meet no stranger, and have no opportunity for evangelization.

Jesus' second advice: "Salute no one on the road." That is, don't let useless conversation divert you. Some people can monopolize our attention, spend hours talking about trivialities. Talking with others requires balance. Do not brush people off. On the other hand, do not give them unlimited attention, especially if you have other appointments.

Jesus' third advice: Go where people make you welcome. Where they don't, take your leave. The way strangers welcome you - can sometimes astound you. An old Dominican once told me, that in his travels, strangers always receive him better - than his brother Dominicans. Strangers may not only treat you well, but also receive what you offer. That many not happen at home. —Only at home is a prophet rejected.

After all that advice, the disciples went on their journey. They returned rejoicing, not just because - people were good to them, but because of the good they did, the wonders they worked among the people. They were happy on both counts. Their mission was a success.

Then Jesus interjected the most important lesson. We may meet success, we may meet failure. It does not matter which. God is in control. Success will come, when and how he wants. The important thing, for us, is to do the Lord's work. Then, we can be assured, our names are written in heaven.
There we will meet again - many friends - made on our life's journeys.

So often Jesus ran off to the mountains or to a lonely place to get away from the crowds. Their demands were too much. But today a priest and a Levite are condemned for ignoring the demands of a victim of armed robbery. Their attitude, like our attitude so often, was "Why are you disturbing me?"

Of all the demands made on us, which ones must we attend to and which ones must we reject or defer? Whatever our responsibilities, we have to attend to many people who themselves or through their patrons request our action on their behalf.

• Here is someone who has been failing exams all along. Can you help by adjusting marks?—The answer is obviously no.
• Here is someone who has been doing very well in studies, but because of indisposition on the day of exam scored 38 in a compulsory course. Can you boost the mark to 40?—That is possible.
• Here is someone with clearance forms for you to sign, but you are just closing and about to leave.—"Come back tomorrow during working hours" is an appropriate answer.
• The student comes back the next day at 11:45, just as you are about to go out for midday prayer at the church.—To dismiss the student is to act like the priest or levite who dodged the robbery victim so that they would not be impeded from their prayers.
• While you wait at a junction in town, a beggar comes up cup in hand and his mouth full of prayers for your safe journey. What should you do?—In my opinion, professional beggars need not claim your attention. There are plenty of verified needs close by where your help would do more good.

We could go on and on with different cases, but we can be guided by three principles:

1. We are here on earth to love God and neighbour, which means a life of service, but still we must take some appropriate time out to rest and to pray.
2. There is an order in charity. We have to meet the responsiblities of our family or job before we go outside to help. At the same time there is a general goodness and love we must have for every person in this world.
3. Real emergencies which are cases of life or death take precedence over our routines. If you are the one on the spot who can save the life and no one else can, it is wrong to withdraw, even to prepare supper for your family.

Another lesson in today's gospel is how we serve:

• The Samaritan didn't go half way, but saw the job to the finish. So we should be thorough, competent and reliable in what we are called on to do, whether in the family or at work.
• The Samaritan also had a willing, caring spirit. Maybe we could compare him to Mary who stood by the cross and later held her son's dead body in her arms, as she had held him as a baby.
• The Samaritan also opened himself to a Jew, like to someone of a different tribe. That practicalizes Paul's teaching that in Christ we are all made one.

May we be brought to eternal life in union with all the saints of all the ages.

Don't we have enough problems of our own, that we should wade into the problems of outsiders? Yes, charity starts at home, but today's gospel shows that it also must be open to people outside the home.

We sometimes hear strong arguments for intervention, for example in the case of Darfur: Send food, because they are starving. Send medical help, because they are dying. Send military help, because they are being murdered.

We likewise hear strong arguments against intervention. Why supply electricity to Niger, when we cannot supply our own country? Why should revenue from oil benefit every part of the country except the delta areas where it is produced?

But sometimes someone with a problem crosses our path, and we are the only one, or we are the best and most capable one to help the person. I am not talking about story tellers, but cases of very obvious need. If, without neglecting our home responsibilities, we can extend a hand, we should do so.

A man fell victim of armed robbers who left him half dead. Similar incidents happen every day in Nigeria. We hear about them, and once in a rare while we come to the scene and are in a position to help. We should do so.

Closer to home are victims of other sorts of robbery: people robbed of an admission they deserve, of a job or contract they deserve. We come across such people quite frequently. Sometimes we are in a position to help. We should do so.

Victims of another sort of robbery are those who are denied the chance of learning the truth about God and how they should live. They are raised in error and lies, and initiated into bad habits of living. They are worse off than the victims of armed robbers.

They need someone to give them first aid by teaching them about the consequences of sin and the goodness of God. If they then desire conversion, they need to be accompanied to the Church where they can convalesce under professional care, and be introduced to intimate friendship with Christ through prayer and the sacraments.

These are the victims of robbery we meet most freqently. We are often in a postion to help. We should do so.

The story of the good Samaritan is the story of the Church's missionary work. Bishops, priests, religious congregations, church societies like the Legion of Mary, and all individual Catholics are called to be of service not only to the "household of faith", our own Catholic members, but we are also called to reach out to non-Catholics. You cannot reach everyone, but you can reach those who cross your path.

And how do you go about doing that? Ask the Lord. He will show you the way.

What does God deserve when he comes visiting?

Jesus was on his way to Jerusalem when he stopped at the house of Martha. Last week, on the same journey, he stopped to talk about the Good Samaritan, showing how we should show love to our neighbour. Today he stops to talk about how we should show love to God himself, in his own person.

It was easy for Abraham to entertain his divine visitors, the Trinity or three angels representing the Trinity. It was easy because the roles of the man and his wife were defined. The man spoke with the visitors, while his wife, Sarah, prepared the food. But it was odd in Jewish society for Mary to entertain Jesus. It should have been a man. Their brother Lazarus must have been out, for Luke makes no mention of him. Secondly, Luke tells us that it was Martha's house. So why did not Martha entertain Jesus and send Mary to prepare the food? So we find Mary setting a new example for women by sitting at the feet of Jesus like a student before a teacher, listening to him talk. The two roles of Martha and Mary were complementary, but Martha thought Mary should leave Jesus and join her, so that the food could come out quicker and both could talk with Jesus. They might have left him alone to read a magazine or watch TV. But there were no such things in those days, and Mary just couldn't leave Jesus waiting in the cold.

When Abraham showed hospitality to his visitors, he received in turn the assurance that Sarah would bear him a son, Isaac. Mary and Martha were unmarried, and so we hear no promise of a son or of anything else. Yet Martha, like Mary, no doubt learned how to focus on the one thing necessary, the love of God and neighbour. And this would lead them to share in the motherhood of Mary, the Mother of Jesus and of the Church.

Notice that on this visit Jesus was not just relaxing. He was talking while Mary listened. Jesus spent his energy in going around preaching, and endured the hardships of trecking, hunger, thirst, sleeping in the open and criticism from enemies. This was all part of his divine mercy to those he came to save.

Paul had the same mind of Christ as he spent his energy travelling around preaching and enduring many hardships for the sake of those he was leading to the Faith. He states that he did so gladly, standing in for Christ in suffering for his body the Church. Paul met opposition and persecution, but found some people, like Aquila and Priscilla and others who helped him and became his co-workers.

Hospitality is a give and take activity for both the host and the guest. Today we are reminded that each of us is called to entertain God himself, coming to us in the person of Jesus Christ. We can entertain him in the members of his body, as we were taught in the lesson of the Good Samaritan last Sunday, but we also must entertain him directly as the Head. By virtue of our Baptismal state of grace, the Trinity dwells in us. We have to be busy about many things, but in the midst of them all are we aware of God's presence? If we are not, we begin to find static in our relations with our neighbours, as we get annoyed or we mistreat them.

So do we take some time out to sit at Jesus' feet and listen to him? And is receiving him in Communion important to us? These are the moments of grace, when heavenly life begins in us.

The Pope is in town and they have all gone out to see him. I am home alone cooking food. Martha must have felt something like that: Here I am, missing the action, the thrill. She was frantic to finish the work quickly so that she could join Martha in listening to Jesus.

Jesus' answered Martha: "You worry and fret about so many things, and yet few are needed, indeed only one." Whenever we find ourselves frazzled and distraught, the answer is the same: Pay attention to the One God, who has come to us in the one and only Jesus Christ.

Martha evidently wanted to make an elaborate dinner served on shining dishes and cups, surrounded by candles and flowers. Jesus was telling her to scale down the many things to the few things needed for a simple meal, so that she would have time for the one thing necessary, to pay attention to himself, as Mary was doing.

We will spend all of our heaven doing what Mary was doing—just taking God in, drinking the inexhaustible life of the Trinity. Like Mary, we all need to spend some time every week and every day in the Lord's presence, even when there are other demands. Jesus said, "The poor you will always have with you, and you can be kind to them whenever you wish, but you will not always have me" (Mk 14:7).

Nevertheless, in this life the time we spend in the Lord's presence has neither the intensity nor the duration of the activity we will have in eternity. We may be tired, uncomfortable and distracted in our prayer. That should not make our prayer any poorer, but even our imperfect prayer we have to interrupt to take care of our own needs and the needs of others.

Last Sunday's Gospel about the good Samaritan shows how necessary it is to look after the needs of others. "Whoever does not love the brother whom he can see cannot love God whom he has not seen" (1 Jn 4:20).

If she loved Jesus, Martha should have been glad to leave Mary keep company with him, while she took care of the necessary service. While doing her work in the kitchen, her heart could be keeping company with Jesus in the sitting room.

But Martha's problem was that, as preparations for the dinner did not go as smoothly as she expected, she fell back on herself and became frustrated. She thereby lost sight of the Lord, whose divine power was there to assist her and complete her job, even if it did not come out exactly as she had planned.

When Pope John-Paul II came to Onitsha to beatify Fr. Tansi, the Italian Dominican Sister Alessia, now in the community at Ife Road, was asked to prepare his lunch. She felt honoured to receive this assignment for the Vicar of Christ. Getting up in the early hours of the morning, she set to work with love and joy. When she finished, she made an act of trust in God as she moved over rough roads with the packed food and struggled through the throngs of people to carry it to the room where the Pope was to eat. Her exhausting job in the role of Martha was rewarded when she was given the role of Mary in personally serving the Pope at table, helping him to cut his meat, and listening to his words to her.

When the Pope finished, she gathered the food and the Italian wines, and I was honoured to have a share.

So when we are working hard, and the going gets rough, it is time to take stock. For whose benefit are we doing this work?—No matter who the beneficiaries are, they stand for Christ. Who asked us to help them?—It is Christ himself, who told us to love our neighbour. So why worry? He will see us through, and soon let us relax like Mary at his feet.

If you are not desperate, you cannot pray well.

Abraham was desperate over Sodom and Gomorrah, and his prayer became a prolonged haggling with God to bring down the price of his showing mercy. The people of Sodom and Gomorrah, however, were not desperate. They did not believe that they were in danger, and scoffed at Abraham's concern for their town. So his prayer could do them no good.

There are things we should be desperate about. These are all the things Jesus taught us to pray for in the Our Father. These include:

• What pertains to the kingdom of God and our eternal salvation. — This means obtaining forgiveness of our sins and intensifying our spiritual risen life with Christ, being guided by his Spirit in the way of faith and love.
• The spread of the kingdom of God in the world and the solidification of faith and love among other members of the Church
• Temporal things that will help us to reach these goals. — There is a prayer on the feast of St. Dominic that asks, through his intercession, for spiritual progress and also not to be deprived of any temporal thing that will be of help to us.

God knows in advance what we need; he also know in advance whether we will pray or not. He provides for our needs and for the means of realizing them every step of the way, including prayer. It is by his grace that we pray, and our prayer is a condition for his giving us our needs.

God wishes to load us with blessings, but his agenda does not always coincide with our own. If we first seek the kingdom of God, the absolute good, everything else will fall in line. Every other thing is good only in relation to this good. No single relative good is indispensable. God can substitute one for another; whichever he provides will lead to the goal.

So we should pray for:

• The general intentions put before us in the Our Father. This we pray every day, many times a day.
• Our own particular needs and the needs of others as we know about them
• The intentions of the Holy Father — He is aware of needs that we never hear about in the news and he has the whole Church in mind.

The hardest thing about writing a thesis, a project, a term paper, an article, or even a sermon, is preparing a good outline or plan of what you want to write. The plan may take a long time to prepare, but once you have a good plan in mind, you can quickly and easily finish your work.

Prayer is an on-going project. Our prayer can be off point and very poor if we do not have a good prayer plan. We could also waste a lot of time trying to devise a plan, if our Lord himself had not mercifully given us a ready made plan of prayer.

The plan Jesus taught us in the Our Father is very simple. We first open connection with God: "Our Father in heaven". Then we have Matthew's first three petitions attuning us with God's mind and interests: "Hallowed be your name. Your kingdom come. Your will be done on earth as it is in heaven." Luke, in today's gospel, reduces these to two petitions.

Matthew concludes with three petitions for protection against what is against God's interests: "And forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation. But deliver us from evil. Luke also reduces these to two petitions.

In the middle both Matthew and Luke have the petition: "Give us this day our daily bread." This petition is very important, and is a bridge between the first petitions for God's interests and the last petitions for protection against what is contrary to God. Our daily bread is the wherewithall to serve God and withstand all that is evil.

So the Our Father gives us a simple plan for any other effective prayer. First address God and pray that he may be glorified and obeyed. Secondly, ask him for bread or whatever is necessary to serve him faithfully. Lastly, ask to be protected from all evil.

The rest of today's gospel amplifies the lesson of the Our Father. The last line, "How much more will your heavenly Father give the Holy Spirit for the asking?" reflects the first group of petitions in the Our Father: "Hallowed be your name. Your kingdom come. Your will be done on earth as it is in heaven."

The observation that "you who are evil can give good things to your children" reflects the petition for our daily bread.

The observation that a Father will not give his son a serpent when he asks for a fish, or a scorpion if he asks for an egg reflects the petition to deliver us from evil.

In the center of today's gospel we hear more about the central petition of the Our Father. A man came to his friend in the night asking for three loaves of bread. It was very important for him to get these loaves to entertain his unexpected visitors who were temples of the Trinity.

The lesson goes on. Whenever we have a project or a spiritual or material need that we think serves God's glory, it is worth praying for, and praying for insistently, not taking no for an answer.

It is also worth working for. Jesus is tells us to ask not only God, but also others. We ask them and they give us directions. We then seek, following these directions to locate what we are looking for. Once we arrive at the location we then knock on the door, and it will be opened for us.

This central petition, "Give us this day our daily bread", takes a lot of energy and perseverance on our part. The prayer "Give me, give me, give me" is not bad, provided it is framed by petitions for God's will to be realized in our lives and petitions that we do not collapse into evil.

Jesus taught his disciples a simple plan of effective prayer. Follow that plan, and you will not be disappointed.

A researcher recently went to the village of Ironsi to photograph his house. He found a young lady and asked her where is Ironsi's house. She answered, "Who is Ironsi?" [How many of the young people here can answer that question?] Fifty years from now UI will still be here. Some researcher will dig up an old record and find the names Falase, Ladipo, Adeigbo, Kenny, Nwalaka, Ekaghvere, Nwagwu, Ajayi, Ehikhanemor, Oriaku etc. and will ask "Who are they?" He will be told, "We don't know anything about them. You might as well clean your files and burn that record, because it is just taking up space." Most people who ever lived on this earth have gone and not left a trace of their existence — "Vanity of vanities. All is vanity!"

You know, most people are either dreaming or screaming. A young man and lady are dreaming about their future, and planning and working towards it. Another youngster is screaming because he failed his exams and the future looks bleak to him, like the man in the Gospel who complained of being cheated out of his inheritance. A successful adult is dreaming about his next business expansion or his next international trip. Is Dangote satisfied with his cement empire? He is dreaming about more and more ventures, like the man in the Gospel who dreamt of building more barns before retiring. Another rich man is screaming on the hospital bed, demobilized by a stroke in the midst of a soaring career. If a brilliant career is all that is worthwhile in life, then the madman of the street who doesn't care about achieving anything is wiser than us.

How can our lives be transformed from vanity to verity, from intoxication with passing success to sober pursuit of a wealth and name that are securely ours forever? Jesus' concluding words are, "Make yourselves rich in the sight of God." In the second reading Paul elaborates on that: Focus on heavenly things, that is, the heavenly life that is now ours with Christ. Although this treasure is hidden in the depths of our soul and will be only be revealed when we meet Christ in glory, it is manifested now in the way we live. What does he tell us?

• Put off "fornication, impurity, evil passion and greed, which attract the anger of God."
• Rather, renew your mind-set and way of thinking and judging to reflect more and more the mind of God, rather than being dragged down by quick temper or too much concern for your own comfort.
• Let it show in the way you look upon others, where consideration of wealth, position, tribe or place of origin are no more important, but treat them as real or potential temples of God.

In following that advice, we do not dump our earthly careers, but they become like water turned into wine. Being successful in this life is no longer a stand-alone project, an end in itself, but becomes part of a more ambitious scheme, the development of the kingdom of God.

When we have finished working hard and building barns or banks to house our harvest, not for our own personal retirement on earth but for the good of all around us, then the Lord will say to us, "Well done, good and faithful servant. Since you were faithful in a few small things, I will put you in charge of many great things. Come and share in the joy of your Lord." — Mt 25:21/23

The perpetual disparity between wealth and poverty perpetually forces everyone to take a position. The man quarreling over an inheritance took a position. The rich farmer who decided to retire with his gains took his own position. Jesus' position included several points, the most basic of them brought out in today's parable: "You cannot take it with you. Work for riches that endure forever."

The young man fighting over his share of the inheritance represents the man aspiring to be successful and wealthy in this world. He, maybe like some of us, admired the rich, envied them, would like to be rich like them, and struggled with all his might to succeed. That was his position. —The Lord told the parable of the rich farmer to illustrate where all his struggling would lead.

The rich farmer represents the man who worked hard, achieved success, and now has all the money he wants. "Why should I keep slaving for someone else to inherit and enjoy? Let me sit back and enjoy it myself. After all, what else is it for?" That is his position.—But if all he has worked for is to enjoy himself, and the night of his retirement his soul is taken, all his work has been wasted. There is another kind of riches he could have been working for:

Do not store up treasures for yourselves on earth, where moth and woodworm destroy them and thieves can break in and steal. But store up treasures for yourselves in heaven, where neither moth nor woodworm destroys them and thieves cannot break in and steal. For wherever your treasure is, there will your heart be too. (Mt 6:19-21)

The rich man would gain treasure in heaven if he used his wealth to endow projects to help pressing and important needs in society, like health and education, provided he does so to please God, and not to win admiration or other rewards here below.

Most of us may belong to the down-trodden middle class. We have some position that gives us a stable income, hardly enough to provide all the necessities of life. We don't aspire to become wealthy, but only for a better financial position so as to take care of our needs without stress. In any case, we never have enough. That is our position. —Jesus has words for us:

Do not worry about your life and what you are to eat, nor about your body and what you are to wear... Look at the birds of the air... Look at the flowers in the field... The pagans set their hearts on food, drink and clothing. Your heavenly Father knows you need all these things, but strive first for the kingdom of God and his saving justice, and all these things will be given to you as well. (Mt 6:28-31)

This amounts to saying do not worry, even while you look for better opportunities, and take legitimate means to assure adequate pay for your work.

Then we have the destitute, like Lazarus sitting at the gate of the rich man, while dogs licked his sores. In his hunger he longed for the scraps that fell from the rich man's table, but was refused (Lk 16:20-31). That was his position. —Some destitute can be helped to help themselves. Others cannot, or can only do so partially. Responsibility for helping them falls primarily on their immediate, and then extended family. In 1 Timothy we hear, "If a widow has children or grandchildren, they are to learn first of all to do their duty to their own families and repay their debt to their parents, because this is what pleases God" (5:4).

For both the desititute and the struggling middle class, the family needs back-up, back-up by friends, philanthropists, NGOs, church and government, in the provision of health care, education, professional training and employment opportunities.

The successful farmer who wanted to retire and enjoy his wealth all by himself took the wrong position. Wealth is given on trust.

Who, then, is the wise and trustworthy servant whom the master placed over his household to give them their food at the proper time? Blessed that servant if his master's arrival finds him doing exactly that. In truth I tell you, he will put him in charge of everything he owns. (Mt 24:47)

I always get nervous before making a trip, whether in the country or out of it. What if I forget something? What if I run out of money? What if the vehicle breaks down or has an accident? What if I fall ill? etc. But the importance of the trip makes me forget about the inconveniences and carry on.

When the Israelites were told to leave their slavery in Egypt and go out to a better place, they too had to face a lot of dangers in crossing the Sea of Reeds and the Sinai desert, but they agreed "to share the same blessings and dangers alike," as the Book of Wisdom tells us.

Abraham too was told to leave his home of Ur, in Iraq, and go to a foreign land he knew nothing about. He went. When they got to the Promised Land, he, Sarah and the children realized that they were still "strangers and nomads on earth", looking for their real, heavenly homeland, and so he was willing even to sacrifice Isaac, knowing that God would assure the completion of the journey of himself, Isaac and Isaac's children to their heavenly home.

We too are told to travel to the kingdom our Father wants to give us, and Jesus tells us not to be afraid of the journey. It is not a journey across land, sky or sea, but from one frame of mind to another. Jesus puts it quite simply, "Sell your possessions and give alms." This means shedding what we do not need and using our resources to improve the lives of all of us. He gives us an incentive, saying that what we hoard or squander here on earth will gain us nothing in the end, but using it for others is lodging it in a heavenly account that is absolutely secure.

When I go to the U.S. I am always shocked at how people recklessly spend money, especially on entertainment. They may invite me to dine with them, but never give me anything for my work here. The same attitude is coming to Nigeria. I heard a story of a boy who, instead of washing his clothes, sends them all to the dry-cleaners, using the generous allowance his father gives him.

Giving alms and being on the move towards our heavenly home means being on the job, whether it is household duties, job or academic assignments, or attending to people. In Ephesians 5:5-7 Paul warns those with any responsibility that they should not work merely for the approval of their human boss, but to do their duty with all their hearts as servants of Christ. When he comes, may he find us not with a backlog of unfinished business, not abusing our authority and oppressing those under us, not gone off to party during work hours, but on the job.

Notice that if the Lord is pleased with our performance, he will tell us to sit down and eat while he himself serves us — just as he does every time we receive Communion. But once we get to heaven, he will not leave us idle, but will "place us over everything he owns", shouldering us with greater responsibility. After working so hard on earth, how can we be expected to work again in heaven? Jesus said, "My Father is at work until now; so I am at work" (Jn 5:17). The Preface for Apostles tells us that from heaven they watch over us still. Mary, as Mother of the Church, certainly cannot have an idle moment. St. Therese of Lisieux promised that she would spend her heaven doing good on earth and would come down herself. St. Dominic, whose feastday it is today, while dying, said that he would be of more use to his brothers in heaven than he was on earth. So don't expect to sit back and relax when you get to heaven. At least on the feast of All Saints, you will be besieged with requests for prayers for everyone left on earth, and probably God will assign you some particular people to be looking after.

So, if you don't get used to expending yourself for others here on earth, don't look forward to enjoying your stay in heaven.

As children, we would sometimes go to the beach and build castles in the sand. They might last a few hours, but before long a wave would come and level them, leaving not a trace. Everything we own here one day will likewise be leveled. So Jesus tells us: Abandon that and follow me, and your Father will give you a kingdom that will last forever. The paradox is that, even if we follow him with a vow of poverty, he makes us managers of resources, not for ourselves, but for his household.

The basic question is "Where is our heart?" If it is with God, selling everything and giving it out as alms is nothing. I came across a story about a Muslim preacher who lived about 900 years ago. He said, "All of Shari`a boils down to giving sadaqa. For instance, when someone praying says Allahu akbar', the meaning is that God is great, so great that no one should hold anything back from him. So if anyone considers any of his worldly possessions too great to give up, he should not go ahead with his prayer ritual. Lifting your arms while saying Allahu akbar' is to show that you are letting go of everything, small and great. And the secret of fasting is to be hungry so that you may be mindful of the hungry. Otherwise your fasting is in vain." (Ahmad b. Ja`far al-Khazraji as-Sibti, in Ahmad Baba, p. 60)

The Lord is coming one day, a day he knows but which may take us by surprise, to make a final settlement with us. Today's gospel shows that he will be looking for two things from us. The first is that we are up and ready to meet him with our lamps burning. That means our hearts are always at rest with him, loving him above all things and letting no temptation quench or diminish the flame of our love. Being awake with lamps burning also means letting our minds be attentive to him in prayer and meditation on his teaching.

The second thing he will be looking for in us is whether we are attentive to our neighbour. "Who is the wise and trustworthy steward whom the master will place over his household to give them at the proper time their allowance of food?" Peter queried whether Jesus was addressing just his close disciples or everyone. Jesus explains that he has appointed each of us to some function, big or small, in his household. From those who have been blessed with much ability, much wealth, much creativity, he will expect a bigger return. But from each of us he expects the proper service at the proper time.

For students and learners, the proper time may be well into the future. When you are finally on the job, will you be ready, competent and willing to perform to the standard expected of you?

Many people perform brilliantly in their responsibilities, whether they are high-profile jobs or simple household chores. Yet we don't have to look far from home to find massive failure in performance. Those who bully and exploit other people, and just eat, drink and get drunk, the Lord says are cut off from all hope of salvation.

Those who fail partially, we might say by venial sin, will receive many or few lashes, as they deserve.

But if the Lord finds you ready when he comes, lamps burning and on the job, he will welcome you to his table and serve you himself. And he will put you in charge of everything he owns. In other words, the kingdom of heaven will be yours.

He will find you ready and your lamps burning, when you regard nothing God gave you as your own, but only as a trust to be managed well in his service.

It was January, 1964, when the call came. I was newly ordained. For 13 years Dominicans had been in Nigeria. The Holy See now asked for two things: Establish the Dominican Order there. And provide a specialist in Islam. Would you go?

I accepted. I felt like Abraham. Leave all. Go to a foreign land, you know nothing about. Bye-bye to home, except for occasional visits.

Jesus' words can be shocking: "Enter through the narrow gate." Two weeks ago he spelt that out: "Sell all you have and give to the poor." For some, that means religious life. For others, it means doing good at home and helping those in need. In either case, what we have belongs to God, and we manage it for him.

I chose religious life. As a Dominican, I own nothing. I go where I am sent, and that was to Nigeria, to share both blessings and dangers, as the Book of Wisdom tells us. My apprenticeship was the summer of '64, here in Louisiana, with no airconditioning. That was at Boyce, with outstations in Monet Ferry and Flatwood.

In November I landed in Nigeria. The summer prepared me for the heat. But there was new food, new languages, new customs, and mosquitos to get used to. After initial bouts of malaria and dysentery, I adjusted to my new country, and its people.

As I look back, I remember dangers and problems, but mostly blessings. In 1964 no one could imagine computers and i-phones. In the same way, God has blessed our work, beyond my wildest dreams back then.

For one thing, the Dominican Order did take root. From humble beginnings, it now has over 150 members. We first outsourced the training, in a diocesan seminary. Since 1993 we have had our own school, the Dominican Institute. Nigerian Dominicans manage and staff it. It is open to the public, and gives recognized degrees. So it trains not only priests, but also Catholic lay leaders. Very soon, it will become a full-fledged university.

The other commission from Rome, to provide a specialist in Islam, fell on me. After two years in Nigeria, I went to Tunisia and Egypt to learn Arabic, then do a Ph.D. in Arabic and Islamic Studies at Edinburgh. Then back to Nigeria. For long, Nigerian Muslims kept me at a distance. In 1982, Pope John Paul II visited Nigeria. Muslim leaders boycotted a meeting with him. But over the years he won their respect. In the same way, myself, starting at the University of Ibadan, found a growing welcome among Muslims. Now I speak at their conferences, attend their family celebrations, and am at home with them. A Muslim in the North, whom I never met, is doing a Ph.D. on my writings.

All this, back in 1964, I could never imagine.

I live in a house of formation, with novices, students, and priests of the house and of the Dominican Institute. We are about 80, praying together, eating together, and doing our work of studying, preaching, teaching, or attending to community needs.

Formation costs a lot, for each brother, about $15 dollars a day, or for a year of boarding and tuition $5,475. Some young priests are training abroad, to come back and teach. That costs more.

Our work in Nigeria is widespread, preaching missions, running parishes and courses for laity, publishing, and providing internet services. These apostolates are mostly self-supporting. But, in the condition of Nigeria today, they are not sufficient to support our formation program.

By U.S. standards, I would say 95% of Nigerians, including Dominicans, live below the poverty line. Vacations and most amenities are out of reach.

But the Church is one. Look at what you have. It is not yours. You are managing it for God. Thank you for listening to my appeal. I ask you to give what you can. Please know how grateful I am for your generosity.

Trouble, trouble! It can sometimes be overwhelming. Last week a man told me "This has been the worst day of my life". He was driving on Ife Road and a tanker barreled down on him from behind. He pulled over but the tanker tore the side of the car. After that he spent 10 hours in the police station.

When are things ever going smoothly? At the best of times, there is the "devil who goes around like a roaring lion looking for whom he can devour" (1 Peter 5:8), trying to ruin our lives individually as well as the stability of our families and communities.

He hardly does his work as a pure spirit, but mostly acts through people and group pressure, using both the carrot and the stick. He uses the carrot to attract our weak natures to sin. We see enough of that around us as people, films and magazines try to get us to lower our guard, especially against sexual immorality.

But, since the carrot does not always work, the devil also uses the stick. Once a group is sold on a bad idea, the individual who does not go along is in trouble.

They may sideline you, as they threw Jeremiah into a well to rot there. You may be excluded from the decision-making circles. Or they may come after you and attack you by words or physically. That is more usual in a family, where you can't be so easily sidelined.

Trouble, trouble! Who wants it? Who wants a quarrel? We would rather run away or dodge it by any means. The question is: When should we give in, compromise and make peace? and when should we take a stand and suffer the consequences?

Last week we heard about a man who quarreled with his brother over division of their inheritance. Many families have bitter feuds or split up over their unsatisfied greed. When your brother says "I will take this table, this chair, this lamp," it is better to tell him "OK, what else do you want?" Then he may feel ashamed and say, "What about you? Don't you want something?" In that way an unnecessary quarrel is avoided. The same applies to any other case where self-interest is involved.

When we are accused of doing wrong and are in fact guilty, then too it is wrong and useless for us to quarrel. The best we can do is admit it, explain any attenuating circumstances and ask to be forgiven.

When someone is trying to get us to go against the commands of God and our conscience, we must take a stand and damn the consequences. "Join me in siphoning off this allocation to our private accounts." — No! "Come and sleep with me." — No! A firm no is usually enough to drive the devil away and he will stay away. It is harder once you have compromised yourself. "My daughter, I see that you are pregnant. Go and get rid of the thing!" — No, mommy, it is against the 5th commandment. "Who are you to talk about God's commandments, you whore! Do what I say!" — "No, mommy. You can drive me out of the house. I will not do it." That takes guts, and that kind of Christian stubbornness is what Jesus in the Gospel is asking us to have.

We may not be involved at all, but we find out about some serious evil going on. Can we keep silence and say it is none of our business? When somebody's nefarious activities are causing serious harm and we can stop it, we should step in, even when it puts us in trouble. See the threats on the life of the man who blew the whistle on the Akija shrine. Yet he did the right thing in exposing the murders.

Christian leaders, both clerical and lay, have to be whistle blowers over the big-time injustice going on in the country.

All this may bring us trouble, trouble. Here is where we should "not lose sight of Jesus who leads us... who endured the cross and stood such opposition from sinners" (2). Death on the cross was the baptism he so eagerly desired (3). The fire of the Holy Spirit, which Jesus came to bring on earth and has carried countless numbers of people after him right up to our own time, will carry us through all our troubles, to eternal life.

Why is there division and lack of peace? It is because, instead of people saying "yes", they say "no". If you say "yes" all the time, you will have no quarrel with anyone. But can we live that way? Jesus teaches us that we cannot be worthy of everlasting happiness with him if we cannot say "no" and incur the wrath of some people.

Just think of it. If we tell Ladoja supporters, "Yes, I am with you," and then tell Akala supporters, "Yes, I am with you," we will have both camps against us. No one can serve two masters. Our life cannot be always "no" or always "yes". It must be a combination of "no" and "yes", "no" to evil, "yes" to goodness.

Where is goodness? Goodness is found quite simply in God. A reflection of his goodness is found in huge variety of things he has made, even in the mosquito, as well as in the order and harmony among all these things—call it ecology or cosmic harmony, as everything strives by nature to fulfil its function in creation. In the world of nature the survival of the species is more important than the survival of the individual, as individuals are sacrificed as part of nature's food chain. That is how they give glory to God.

On the contrary, the place of the human race in the world of creation is quite unique. Because the individual from conception is a person with an immortal soul, the individual is more important than the species, and is not expendable for the ecology of the earth or the control of its population. A person can give glory to God and find happiness only when knowing him and loving him are the focus of his life.

Evil and sin are the disruption of this order. When the ecology is disturbed, mosquitos abound and give us malaria. When the world, the flesh and the devil entice us and we say "yes" to them and "no" to God, sin abounds and we are spiritually stricken.

In such a state we may find the comfort of family and friends who are our beneficiaries or accomplices.— Who go vex wit de one wey giv am chop? That is the peace the world gives. Maybe EFCC will never catch up, but in the end God will catch up and deal with us.

Jesus never came to bring that kind of peace. If we are to follow him, we have to be men of steel and iron ladies, capable of saying "no" to anyone who would derail us.

In most matters political compromise is good, and it is bad to insist that everything be done in our own way. But in certain matters compromise is out of the question. What are some of the temptations we might meet where we must not compromise? A

common one is the temptation to have sex outside marriage. No matter what the consequences, the answer must be a stubborn "no".

Another is to embezzle money or cooperate in that. No matter what the consequences, the answer must be a stubborn "no".

Another is to renounce the Catholic Faith by slipping into another church or cult. No matter what the consequences, the answer must be a stubborn "no".

Another is to give up on a perceived call to the priesthood or religious life because of family opposition. No matter what the consequences, the answer must be a stubborn "no".
The consequences will be suffering for the moment, but the comfort of the Lord's peace and assurance of his joy later on, because we have never said "no" to him, but only "yes".

Two young men were called for a entrance exam. One said, "I have tried so many times without success. There is no use preparing." The other said, "I know someone in the exam office who will see me through. I don't need to prepare." Both of them failed.

When it comes to entrance into eternal life, who will succeed? Jesus refuses to give a prophetic revelation of the final score, but he does point out some criteria:

• We have to meet a certain cut-off point, in other words, go through a narrow door. The second reading, from Hebrews, tells us that we have to pass through punishing training. However out of shape and morally decrepit we may feel, we cannot sit idle like invalids, but we have to flex our limbs and exercise ourselves in doing good. Any character improvement is a struggle. But once you make the improvement, acting that way is easy, just as a trained athlete plays with ease. By God's grace we will grow strong and continue to the finish.
• The second criterion is that influence or status is no substitute. We can say "I am a papal knight," or "I have been photographed with the Pope," or "I sat at the high table with the Archbishop." If we do not measure up morally, we will hear Jesus say, "Away from me, all you wicked men!" Thank God if your work and your worth is not recognized. But if you have been recognized and people praise you, you are on the wider road and you have to drive more carefully to avoid running into a ditch.
• The third criterion is that there is no numeric quota; there is space for all, "from east and west, from north and south." Catholics who get to heaven will not find any surprises there when it comes to the teachings of the Faith. As Psalm 48 says, "As we have heard, so we have seen in the city of our God." We will find the Trinity, Jesus true God and true man, Mary as Queen of heaven and earth etc. But when it comes to the scoring or ranking of people, we will be in for many surprises. — Those we now think last will be first, and those we think first will be last.

The last point we could say is the main thrust of all today's readings: If we want to be saved, let us take interest in saving others. Open the doors and let them come in. Go out to the ends of the earth to invite them. If we are interested in others, we will find that our personal problems and struggles fade away, and we find ourselves with a large company of people speeding on the track to heaven.

So many sitting in public office got there by fraud. They tell the rightful winners knocking on the locked doors, "I don't know you, I'm the winner, you are the loser. Get lost!" We may feel indignation, but find there is nothing we can do about the injustice. Yet Jesus tells us today that in the end the tables will be turned, not only for politicians, but anyone who gets ahead by fraud.

Jesus was heading for Jerusalem, where he would die for the salvation of everybody, from Adam to the last man on earth. On the way he preached to simple people in rural towns and to sophisticated people in the big towns, inviting everybody to be part of his kingdom. The invitation is universal, but many do not reply. So someone asked, "How many will be saved?" That is not important for us to know. What is important to know are the entrance requirements, and that is the question Jesus chooses to address.

Many declare themselves for Christ and proclaim him as their Lord and Saviour. They eat and drink with him at the Eucharist, they listen to his teaching, but they do not keep to the narrow road that leads to the heavenly Jerusalem.

Any mortal sin makes us a fraudulent Christian. If you die as a fraudulent Christian, your people may be celebrating "call to glory", but at the heavenly gate you will hear, "Your passport is not valid, I do not know you."

So any mortal sin makes us frauds before God. But defrauding our neighbour puts us in a double state of fraud.

There are two common ways of defrauding our neighbour: first, by cheating in exams, and second, by cheating our customers.

How does cheating in exams defraud our neighbour? It defrauds our neighbours in two ways: First, the score we get by cheating may exclude a more qualified candidate from admission or from a job. That is an injustice to the more qualified candidate. Secondly, our cheating may win us a position where we are incapable of performing competently, and so we defraud the people we are supposed to serve.

Unlike U.S. lawyers, Nigerian lawyers have not yet exploited the huge potential market for malpractice cases. Even if we get away with it, we may find ourselves guilty of murder when we give them the wrong medicine, put a wire in the wrong connection, fail to deliver vital things on time, or fail to warn of danger.

So cheating in exams is by nature a serious sin, because of the serious injustice it causes. But it can be a venial sin if it is on a small scale and does not give a wrong class of degree in the end.

Cheating customers is a serious or venial sin depending on how much is the fraud. The sin is not in overpricing, because people will pay well for a good product, but precisely in camouflaging defective goods, in wrapping used and worn products as if they are new, or offering a low quality item as if it is of high quality, or an imitation as the original part. Like cheating in exams, cheating customers can also be murderous, especially with vehicle or electric parts or adulterated food or fuel.

Business men and women who cheat customers do not usually have to wait for the last judgment before retribution comes in the form of failed business or low profits. The word gets around which petrol stations rig their pumps, and people avoid buying fuel there. Last week Fr. Owoeye invited me for coffee and offered me honey to put in it. As soon as I tasted it I knew it was adulterated. Because pure honey can hardly be found in the market, no matter how fancy the container, in those years when I was keeping bees I could never come near supplying the demand, because the word went around that I sold pure honey. We sold it at N800 a wine bottle, but people would willingly have paid double or triple the price just to get the genuine product.

So it is simply a matter of good business practice not to disappoint your customers. If you cheat them they will run away and you kill your own business. If they are satisfied they will tell their friends and your business will boom.

Business fraud can be slight or it can be serious, and sometimes extremely serious. The protesting customer may not even get past the secretary to see the G.M. But in the end it will be the G.M and those who cheat their way to exam success who will come knocking on heaven's door. "Let us in. Were we not church patrons?" But the gates do not open for these evildoers, and they have to stay outside, weeping and grinding their teeth.

Then come those who were cheated of their admission and jobs, although they were qualified, those who met their deaths because of malpractice, whether by incompetent doctors or mechanics, and those who died of fake medicine or because the light went out during an operation — all victims of injustice in this life, together with outcasts from around the world. They enter heaven's gate and join Abraham and all the saints of the Old and New Testaments, including students and business men and women who were honest.

The CV template for UI requires any candidate for appointment or promotion to declare all his degrees, the honours and distinctions he has received, the courses he has taught and, above all, his publications, showing how he has made an impact in the academic world.

If the candidate tries to be humble and doesn't blow his own horn loud and clear, he may miss the job, and the University will miss an asset to its teaching staff. How does that rhyme with Jesus' warning to take the lowest place and wait until we are called higher? When it comes to honours, there are certain do's and don'ts.

The greatest danger associated with honours is pride. Pride is a form of rebellion against God; it is a claim that we have made it by ourselves and do not owe God or anyone else anything. The opposite of pride is humility. Humility is not a denial of self-worth, but it acknowledges God as its source, just as Mary did in the Magnificat, when she noted the great things God did for her, which make all generations call her blessed.

A lesser danger connected with honours is vainglory. People want to be noticed, and sometimes make themselves ridiculous in trying to get attention, as when they put on outlandish dress. You see title chasing and insistence on being addressed as "high-chief", "Dr.", "Prof." "Engr." etc. If I were to say "I want to recognize the presence of Dr. A., Mrs. B., Prof. O. etc., at the end many people may feel offended because their names were not called. Others try to borrow glory by hobnobbing with eminent people and getting photographed with them. Others command respect by force, as when a policeman or an armed robber orders you to get down. Jesus had to correct even his close disciples for arguing who would be first among them, and who would lord it over the others, and told them: "If anyone wants to be first, he must make himself last of all and servant of all" (Mk 9:35).

The opposite, less common sin connected with honours is pusillanimity, which is small-mindedness and lack of ambition to accomplish anything great. Several factors can account for this: One is laziness, because it takes a lot of steady work and foregoing a lot of other enjoyable activities. Another is discouragement from others who tell you you are wasting your time; where is your cash reward, etc. Another is the envy of those who see you making progress and try to obstruct you. If you are finding it difficult to carry on, it is useful to consider that your career and the projects you engaged in should certainly earn you a living and earn you respect in this life, but they also are a contribution to society and improving the lives of others, and this is working for God and the coming of his kingdom. Today's second reading tells us not to tremble and grow slack in our quest for our place in his kingdom. There we have millions of angels and the whole Church Triumphant calling us by name to join them in God's company.

That festival begins here, not by invitations to people's houses to come and eat — a custom the Gospel describes, but I have not witnessed in Nigerian culture — but rather in the Eucharist and in other ways we share our lives and build one another up. May the Lord bless our efforts, grant us success, and inscribe our names not in an earthly roll-call, but in the Book of Eternal Life.

"Invite the poor, the disabled, the lame, the blind, those who cannot repay you." The context is inviting and being invited to dinner, which rarely happens here outside of weddings and similar occasions. But the message is general: Show mercy, Jesus insists, instead of chasing after honour.

The command is to show mercy. It presupposes we have the wherewithall to show mercy. If we are going to feed the hungry, we must have food to give them. But our finances are limited, and the help any of us can give will never satisfy real needs for market money, school fees, house rent etc., to say nothing of inflated or 419 requests. Yet a pooled parish approach, where people know one another, could go a long way in helping genuine cases.

But showing mercy is more than just giving financial help. We have our learning, our talents, our spiritual resources. The poor, the disabled, the lame and the blind are not left out when the Lord says "Blessed are the merciful." If they have nothing else, they have the power of their prayer, the chief of the seven spiritual works of mercy. They can also engage in the other six: teaching others, counselling, consoling, correcting, forgiving them, and putting up with their defects.

The teaching and research that go on in this University are also forms of mercy, because they they develop manpower and solutions that help relieve the misery so many people are enduring.

If people look to your for professional help, you need mor than paper qualification. It is not enough to be called Doctor or Professor and be called to the high table, or to hear "We recognize the presence of Chief so-and-so." There must be substance behind these titles.

Part of the reason for so many unemployed graduates is that many of them have the paper without real expertise, such as degrees in computer science without hands-on experience. Or they may have cheated their way to a degree. In that case, they are incapable of helping themselves, much less helping others. When people see that they cannot perform, they are asked to step down and make way for someone more competent and worthy than themselves.

On the other hand, when some fresher works hard at his study or research and does well, people take notice and promote the person. As the person persists this way into graduate study, people vie to hire him or her.

We sometimes hear people boast, "I studied at this or that place, I bagged this or that degree, I travelled to this or that conference," in an effort to get people to take notice of them. Yet if they are really performing, it is others who will blow their horn.

We should not hide our talents under a bushel. We display them for all to see, but braggards and title-chasers find no favour with God or men.

The purpose of developing our talents is to be of benefit to others, the poor and disadvantaged of all sorts, but especially the young and inexpeienced, to help them blossom. If we have the opportunity to do this, what does it matter whether we are called to the high table or not?

Chasing after honour, just like chasing after money or pleasure, is the enemy of showing mercy. If honour is what we are after, then we look for our reward here below, and cannot expect another one in heaven. Concentrate on the works of mercy, and let God do the honouring.

All the wars of antiquity and of modern times have been fought between my people and your people, between my motherland or fatherland and your motherland or fatherland. Jesus attacks the root of the problem by going after family attachment. How are we supposed to hate father, mother, wife, children, brothers and sisters?

First of all, this radical language is calling for a radical widening of our family horizons from the clan, tribe and nation level to the level of the human family, which extends from the unborn to the aged, from the sick to the well, from rich to poor, from male to female, from earth to heaven. If we are all really brothers and sisters to one another, we have no reason to fight or grab from one another.

Secondly, the human race would die out if people did not leave their father and mother, brothers and sisters, to cleave to their spouses and found new families elsewhere. Just as it is painful for a woman to give birth, so it is painful to give out her children in marriage or religious life and face an empty home. And it may be painful for the child to leave the security and sweet comforts of home and strike out on an uncertain life on his own.

Thirdly, more in the context of today's gospel, it frequently happens that maturing children have to go against the wishes of their parents and family if they are to be faithful to Jesus' teaching and calling. Sons or daughters sometimes have to break with their parents or run away from home if they want to become or remain Catholic, or to enter religious or priestly life, or to choose a life partner on the basis of character instead of money.

The parables of starting a building we cannot finish or starting a war we cannot win are warnings that we have to be prepared to go the whole way in following Jesus.

It is difficult for our earth-bound, self-minded thinking, described in the first reading, to come to terms with the self-sacrificing conversion that Jesus demands. It is not merely a question of putting one's natural family in the context of a wider family, but also putting all one's possessions at the disposition of a wider family, and taking up the cross of frustrations from many selfish-minded people in the course of trying to do good in the footsteps of Jesus. In practice, this means keeping his commandments and doing whatever will serve him and our neighbour best, even if it means losing our lives.

In any of these painful separations from our natural parents, what we find very often is a later new and better relationship than the former. Sons and daughters who have happy marriages or who are happy in religious life give their parents more joy than they formerly did as children at home. Onesimus, in the second reading, had run away from Philemon's house. When he met Christ through Paul, he was able to return as a new man and a free brother to Philemon. We hear in Luke 18:29-30, "In truth I tell you, there is no one who has left house, wife, brothers, parents or children for the sake of the kingdom of God who will not receive many times as much in this present age and, in the world to come, eternal life."

A common obsession of many Nigerians living in the big cities is to build a house in the home village. Over the years they deny themselves the enjoyments of life and squirrel away any spare cash they have into the construction of the house. Sometimes they never finish it, or they finish it only at the time of their retirement, or something prevents them from ever occupying it, and someone else inherits it.

When Jesus tells us to calculate the cost before we start building, he has another kind of house in mind. Each of us is a Temple of the Holy Spirit (1 Cor 3:16-19; 2 Cor 6:16), and each of us is a block in the Temple which is the Church (Eph 2:20-22). This Church is solidly build on the foundation rock, which is Christ, followed by the Apostles anchored around Peter, the rock. The Church on earth is in a constant state of contruction, with new members added and the members of the Church building themselves and each other up in virtue.

There can be no construction without security, because there are enemies. You can construct the best computer programme, but without a good anti-virus system it will fail. That is why Jesus goes on to talk about calculating the cost of going to war. The enemy is the devil, but also the flesh, with all its temptations, and the world—so many people who tell us we are foolish, who threaten us with dire consequences if we persist.

Anyone can embark on such a building project, but who can persevere to see it through to the end? We see many failed, abandoned or languishing projects because of half-hearted commitment. Look at money thrown into road, power and water projects with nothing to show for it. Look at journals folded up, books planned which never see the light of day, a parish hall waiting so many years to be finished.

What of our own spiritual and moral life? It requires radical and total commitment. Exodus 34:14 says:"You shall not worship any other god, because Yahweh is a jealous God." This was the first commandment, repeated hundreds of times in the Old Testament. For Jesus, other gods included anything not subordinated to God. No thing and no person can be allowed to compete with our loyalty to God, whether that person be a family member, a boyfriend, girlfriend, business associate, or one's own self. It is only when we put God first that we can properly attend to our family, friends and job projects. In that case, they are not objects of a conflicting loyalty, but are part and parcel of our loyalty to God who assigns us responsiblity to famiy and job.

When our hearts are pure, undivided and totally committed to God, we are strong enough to see our construction project to the finish and ward off any enemies that come our way. That is because we are not working for ourselves, but for God, and he is there to help us succeed. And if the battle against difficulties, oppostion and frustration is tough, he is there to fight with us. The storms can rage and the floods pour in, but the house stands firm.

In the end that house will be transformed into our permanent heavenly home, the place Jesus prepared for us (Jn 14:2) as he laboured with us on our life project, building up the Church in our own lives and the lives of those around us. That will be the perfect fulfilment of our dream of a house in our home village.

According to an Internet report, brain scanning proves that revenge is sweet. If someone harms you and you succeed in bringing him down, your pleasure sings on the brain scan.

The contrary mind of God is expressed in Ezechiel 18:23: "Should I take delight in the death of a sinner, or rather that he should be converted from his way and live?" All today's readings make the same point: Moses pleading with God to spare the people who had worshipped an idol, Paul proclaiming that Jesus came to save sinners and he was the greatest of them, the shepherd leaving the 99 to go after the one lost sheep, the woman sweeping her house to find a lost coin, and finally the huge welcome given to the returning prodigal son, which came up also on the 4th Sunday of Lent.

What are the consequences for us?

First of all, all these examples are meant to sweep us along with Paul in praising God for sending his Son to save us. An eternity is not enough to thank him adequately for pulling us out of original and personal sin and bringing us into communion with himself. A brain scan in this state should find us singing much sweeter than someone who gets revenge.

Secondly, these lessons are calling us to imitate God in forgiving others. If we are bearing grudges against those who offended us, we are putting ourselves in a jam. Can we expect forgiveness from God when we refuse to forgive others? Here we may ask what forgiveness entails, because you can have problems of conscience about this. If someone betrays our trust, forgiveness means abandoning hate and any thought of vengeance, even if the person shows no sign of repentance. But forgiveness does not demand that we continue to retain someone in our business if he proves to be a thief, just as we are not obliged to retain someone who is incompetent. And someone who poses too great a danger for people may have to be locked up in prison. We continue to show such people kindness, but we have to impose some restrictions.

Thirdly, like Paul, today's lessons teach us that we should become instruments of God's forgiveness and reconciliation, to become divine peacemakers to people torn apart by quarrels, resentment, and hatred. Peacemaking is a delicate and risky task. Every case is different and every peacemaker has a different personal style. In general, like Jesus, we should not run away from people who are estranged from God. In dealing with them, gentle words are the most effective way, but sometimes stern words are necessary, and Jesus himself did not hesitate to speak harshly to some people. Sometimes even force has to be used by those who have the authority and capability. This was the only way to stop further massacres in Sudan's Darfur region. It is the same with parents who have to be severe with unruly children. Often there is little we can do, and what we can do does not always succeed. Yet our setbacks and disappointments, prayerfully joined with Christ's own suffering, are a potent force in bringing about God's designs in due time.

Where do we find ourselves? Is there bitterness heaviness in our hearts over wrongs done to us, or have we dropped that crushing load? Are we like the elder son, happy at the absence of his wayward brother and sad to see him welcomed back, or are we like the father who was in pain at the absence of his prodigal son and overjoyed to receive him back? The elder son was upset and refused to join the celebration. Jesus has been patiently waiting for us to calm down so that he can escort us to the celebration of eternal life.

Last week I heard a story the likes of which I have heard again and again. "My laptop was stolen, and along with it the only copy of my dissertation that is due next month." That is how the poor shepherd must have felt about his lost sheep, and the poor woman felt about the coin she so desperately needed. Heaven and the angels feel the same way about anyone lost in sin. So should we.

All separations are painful, but some of them are mitigated by a superior joy. When a son or daughter leaves the house for marriage or religious life, you are sad to see them go, but happy that they are embracing something better for you and for themselves. You feel the loss when a dear one leaves the country for business or study, but you wish them well and look forward to a happy return. They are absent in body, but present in spirit.

It is quite the opposite when someone is present in body but absent in spirit, someone you live with but cannot get along with. You are already separated in spirit, and bodily separation may sometimes be a lesser evil than staying together, as in some tumultuous marriages.

But spiritual separation is not confined to human quarreling. You may be living in peace and harmony with someone who is alienated from God and from you by a deficiency in faith or in hope or in love.

As for faith, you may be living with people who never were Catholic, or who were Catholic and have left the Church. Their lives may not be so bad, but this separation does make a difference, a big difference. As long as they are outside the Church, they cannot commune with you in the body and blood of Christ. Most often, as they sing hymns and clap their hands, they do not know what they are missing, like a village boy who has never seen or heard of the city. Heaven and the angels watching anxiously for them to enter or come back to their Father's house. So should we.

As for hope, we meet people who wonder why God created them, for all the troubles and disappointments they meet. Some contemplate suicide or turn to drugs. Here we have to advise carefully. Some people have more talent than others, either naturally or by training. Not every student will get a first class degree, and a few do not have the ability to graduate at all. It is wrong to pressurize someone to succeed in an area that is beyond his ability.

On the other hand, there are those who have ability, but lack motivation. They may give up on their studies, they may give up on their business. More seriously, they may give up on their marriage or give up on trying to lead a moral life. To these, heaven and the angels stretch out their hands to pull them with good inspiration, and to push them with the grace of action. We should do likewise.

As for love, there are those who have isolated themselves as the number one in their universe. God and the rest of mankind are not there for them to respect, but to manipulate and exploit for their own interests. Their company may be pleasant, but their hearts are far from you. So long as they have nothing to fear from you or you have nothing to offer them, you can be simply discarded, or punished if you are an obstacle. So in many a courtship, business or political relationship, your once sweet partner is now your sworn enemy. Heaven and the angels are agast. They may allow such a person to fall very low so that he may come to his senses. All the while they are on the lookout for him to return to God's embrace in the Church. So should we.

There have been cases of homeless street people who once were successful business tycoons, but were hit by their own financial 9-11 and wiped out, with no psychological energy left to try again. People with investments, especially risky ones, have to be on their toes. If they see danger coming they cash out, or put it offshore or save themselves by inside trading. The Gospel points to another device that some engage in — Use your money to buy friends. If many people are beholden to you, it is likely that when you fall on hard times some of them may help bail you out. All these forms of astuteness are no absolute guarantee of security, but if you don't use your head you cannot stand at all.

If people of the financial world can be so sharp, Jesus asks us, why should we be less astute when it comes to securing our eternal nest egg?

You see how Jesus lures us into generosity by appealing to our self-interest from a long-range eternal perspective. He quickly translates working for an eternal nest egg into accountability for money that is not our own but is entrusted to us.

How is it not our own? First, because we gained it by talents which the Lord gave us as a form of investment, expecting a return. Secondly, because we hold it temporarily and cannot take it with us. Thirdly, because we are expected not to enjoy it as we please, but to take care of our basic needs and use the rest to do some good. That is what he meant when he said two Sundays ago: "None of you can be my disciple unless he gives up all his possessions." Yet only you can judge what your basic needs are, and only you can judge whether you do more good by outright disbursal or by making more money and creating jobs.

If we have passed this accountability test we will be entrusted with genuine riches which, unlike money, will in fact be our very own. What are these genuine riches? The first treasure is communion with God, which is made possible basically by sanctifying grace and then the virtues of faith, hope and charity, then all the other virtues that make up a good character. The second treasure is communion with our neighbour, which is realized especially in the Church but extends to all people living or dead or yet to be born whose names are in the Book of Life. These genuine riches are our own and we can take them with us when we leave this life.

Jesus has laid his cards on the table and they are plain to read. The offer is attractive, but the demands are high. Some people would like to cut a bargain or insert an escape clause. To block this, he warns that no one can be the slave of two masters. There can be no straddling the fence. It's either God or money.

This challenging teaching is transfigured, in the second reading, into the dazzling figure of Christ Jesus, the one mediator, who in his humanity sacrificed himself as a ransom for all. He opened the way; he led the way; he is the way; he carries us on the way until we reach our eternal destination.

Ex-governors forced to cough up looted money! Yes, foolish people do not have to wait until judgment day before justice catches up with them. The slick ones become untouchable, along with their loot, because they settled the right people before their exodus from power. They are the wise ones in the short term.

In the long term, we are wise when we realize that nothing we have is our own, but is lent to us on trust. By spending it on the needs of God's people, we put ourselves in a position where God will not be outdone in generosity to us.

Generosity presupposes that we are not slaves of money. Pauls tells us, "The love of money is the root of all evils" 1 Tim 6:10. Money is power! With it you can get buy any commodity, you can bribe your way out of any trouble or into any award. Who is going to say, "I don't want your money?"

What evils will some people not perpetrate to get it, keep it, and increase it? They do not even know what true friendship is, but evaluate everyone by the question, "What is he or she worth? What is he or she worth to me?" They think they own money, but it is money that owns them, and money is their master.

Disordered love of money is the making of a thief. Big thieves all start off as small thieves. If we are not honest in little things, we will not be honest in big things.

What do I mean by "honest in little things". You may be very hungry and see a bottle of groundnuts on your friend's table and take some without asking. Taking something by presumed permission in case of need is not stealing. Real dishonesty begins by taking things that you don't need. It gets more serious when it comes to cheating in exams.

But God is your master. By his power and permission you made the money you have. Therefore administer it for God. That makes you the master of money, not its slave. "Blessed are the poor in spirit," those who love money not for its own sake, but to use it judiciously to serve God's purposes. Whether they have much or little to spend, it is all a small thing compared with the reward God has prepared for us.

We may wonder what is judicious use of the material things God gave us. First of all, charity starts at home. We need to take care of our own basic needs and those of our family. You may also have some dependents in the extended family. Then there are others you may know and want to help. We are not called to help dubious beggars whose real condition we do not know. Then again, hand-outs are not always the best way to help the poor. Contributing to education and investing in any business that will improve the economy will go farther in combatting poverty and helping more people.

God will come at his time to see how well we have done with all he has given us. You have heard about the man who was given ten talents, or ten thousand Naira. At the time of reckoning, he said, "Lord, your ten thousand Naira has made a hundred thousand Naira." The Master replied, "Well done, my good servant! Since you have proved yourself trustworthy in a very small thing, you shall have the government of ten cities" (Lk 19:16-17).

All the while, in this life many dishonest people are never probed or only half probed. But no one escapes God's probe. He sees from eternity everything that happens, and will act in due time. How well do we avoid dishonesty? How well do we, by our generosity, win friends who cannot pay us back now, but only in eternity?

Give an example of misusing money. Listen to the Catholic Bishops of Nigeria Conference Statement, 17 September 2010:

The rate of profligacy with which some politicians and public officers fritter away public funds is alarming. Whopping sums of public funds are approved as salaries and allowances for top government officials and members of National Assembly. Amidst grinding poverty and distress of the vast majority, billions of public funds ar looted thorugh inflation of contracts and questionable projects. Along with this is the allocation of staggering funds as security votes which are not only unaccounted for, but used more for self-fortification and self-perpetuation in power by some leaders of the three tiers of government. Such financial waste drains the nations's resources, wrecks ethical and moral orientation of our youth, sidetracks the purpose of public service, and mortgages our future. Posterity will judge and condemn us if we do not collectively rise against this evil trend.

Give an example of good use of money. Let's take the Pope's current visit to Britain. Many people contributed towards the visit. The Pope himself was brave to go there, since over the past year, the media excoriated him. He is not an actor, just a studious man who could smile, bless, and speak sensible words. The jubilating crowds received him as the Vicar of Christ. He healed their hurts, and enkindled their faith, hope and dedication.
It was a risk venture. The children of light showed astuteness in taking it on. The pay-off was great, in terms of eternal results.

In the house I live in in Ibadan, Nigeria, we have a sitting room which we share with a few small mice, and they are getting quite domesticated. If you drop a peanut, one will come out, grab it and speedily rush off with its trophy, sometimes tripping over a wire in its eagerness to get under cover.

Like these mice, there are many Lazaruses hanging around the Dives of this world in the hope of scavenging some scrap, wishing they could have even the amount expended for household pets.

Although my elementary needs are mostly taken care of, I have had a considerable amount of Lazarus experience in life, which makes me sympathetic to the cause. I have also had a considerable amount of Cinderella experience — wining and dining and conversing with the well placed and comfortable, who cuddle their teddy bear projects with no ear for what kind of life I resume when I leave their company and join my people.

Back there, you scrape and pinch, economize and tighten the belt, and still so many needs clamour for attention. You see a tree loaded with fruit. Up on the top is the Bill Gates Foundation, but that is out of reach. Down below there are some you can touch, but they are not ripe for plucking. Unsuccessful with every fruit you target, you try a general shaking of the tree. Down fall a few small mostly local fruits, some infected with bugs. Thanking God, you gather what can be salvaged and it keeps you till tomorrow.

In the Dives-Lazarus divide found throughout the world, what lessons does the Gospel teach us?

The message for the Lazaruses of this world is not to give up trying to survive and move ahead. Self-help and inventiveness will get you somewhere. Secondly, don't hesitate to gather or shake scraps from Dives' table. Thirdly, life may be very hard, but cultivate the spiritual riches of love of God and neighbour. That is your deed of ownership of a place at Abraham's side.

The message for the Dives of this world is to be on the look out for verifiable worthy causes. Those who have means to publicize their cause are seldom the most deserving. Secondly, tithe your entertainment; the way people, even children, spend on themselves in this country is mind-boggling to an outsider. Put aside 10% for Lazarus.

Some of you may be "middle-class", just getting by. You should really be off the hook, but as a matter of fact, anyone on the Lazarus side can attest that it is people who are struggling to make ends meet who are the most generous.

The bottom line is that, however truly we need material things and should work and pray for them, these are only instrumental goods. True riches are spiritual: our union with God and the company of the saints who have gone through hell and high water to his kingdom.

The rich man was damned because he didn't give a damn about Lazarus and his problems. The gulf between them which could have been bridged in this life was translated into an unbridgeable gulf in the hereafter.

We cannot solve all the problems of those who come our way, but we can and must care about them.

Notice that the rich man was not arraigned over the far-away poor he knew nothing about, but about the man sitting at his gate. Left-overs from his table had to be plenty, but the rich man would rather waste them than give them to this nuisance.

The custom of the Jews in the time of Jesus seemed to allow strangers to walk right inside where people were eating, as the disreputable woman did while Jesus was dining at the house of a Pharisee. But this rich man must have ordered his gateman: "Keep that miserable man outside my compound altogether, out of my sight, out of my hearing, out of my mind! His misery must be the result of his sins; so why should he disturb the smooth running of my house?"

The rich man did not attack Lazarus or injure him in any way. He simply ignored him. That is why he thought he he was blameless.

He was, however, guilty of a a kind of hatred, a loathing for the man because of his revolting miserable condition, while also thinking that Lazarus probably deserved what he was suffering. He felt no sympathy for him.

He was also guilty of a sin of omission. Desperation was at his door. He had the means to show kindness, but refused.

He was furthermore guilty of fearfulness and lack of courage to overcome his revulsion to approach the smelling rot of Lazarus' body.

Today there are Lazaruses all over town and this campus. Some are in physical misery. Others are in spiritual misery. If a Lazarus comes to sit at the gate of our life, what are we to do?

The first thing is to ascertain whether the person's need is genuine or fake. If it is genuine, our reaction should be one of sympathy, not hostility or indifference.

The next question is: Are we are the appropriate ones to attend to him, or should he be referred to someone closer to him or someone more capable of helping him.

Again, even if we have the means to do something, will this be detrimental to our other responsibilities? Do we have the time and the strength? Even if all we can do is offer words of sympathy and advice—which are very helpful—do we have the time to listen and talk for hours on end? All these things must be considered, and we have to be capable of sometimes saying "no".

All this advice about saying "no" and being very cautious in saying "yes" to a request is not to dampen your generosity, but to focus it in the right direction. From the time we wake up in the morning until we sleep at night we are to be showing generosity. The only question is to whom and in what measure.

When we leave this life, the Lazaruses we have reached out to help by our love, sympathy and sometimes action, will reach out to welcome us into the company of Abraham and all the saints.

Lazarus or Dives, the rich man or the beggar Which one are you? You may say, "I am not rich, and I am not a beggar." But in fact you are both. Each of us are both needy, and rich enough to help the needy. If we need others, and others need us —the basic fact of human society— then we are partly rich, and partly poor.

Today's Gospel addresses not the poor, but the rich. Can you help? —Do so.

Review your life's memory. Think of the times you were needy. Did someone helped you? — Over and over again, beginning with your mother. She washed you, dressed you, fed you, carried you around, gave you all you needed.

Later, away from mama, you faced the hard world. Not everything came your way. You had to struggle. Sometimes you were needy, and no one helped you. Maybe you waited a long time, before a good Samaritan came along. You got a taste of being Lazarus.

You were needy and neglected, but had one treasure: God's friendship. You had not offended him. He looked after you, and you survived to this day. One day, when life is done, may you join Lazarus in everlasting happiness.

But first, go back to your life's memory. Think of the times others were needy, at your door, with no one else to help them. Did you help them? —Many times, at home, as parents looking after your children, as children helping your parents, or one another.

Away from home, the needy you could not count. "The poor you will always have with you," Jesus said. Could you help them all? —Obviously not. Did you do your part? That is what the Gospel asks us.

What is our part? How must we help the needy? —First of all by studying well, and doing our job well. That is where people depend on us, where we owe them help in justice.

When it comes to strangers asking help, first ask: Is the person genuine or fake.

Next ask: Should we attend to him, or refer him to someone closer to him, or someone more capable.

Again, does helping him hurt our responsibilities? Do we have the time and the strength? Even if we only offer sympathy and advice—which are very helpful—can we talk for hours on end? Sometimes we must say "no".

That is not to reduce our generosity, but to focus it in the right direction.

Our strength is not our own. Our time is not our own. Our wealth is not our own. We simply manage it for the Lord. Imitate not the selfish rich man, but the man in Psalm 112: "He scattered and gave to the poor, and his justice stands forever."

Generosity is our job from morning till night. The only question is, to whom and in what measure.

Let's be generous with what we have, for we ourselves are needy. May the Lord look after us, now and in our eternity with Lazarus.

Is the grind of life wearing you down? No matter what an accomplisher any of us may be, each of us knows what it is to see pet projects come to nought. Compound this experience many times over and you may begin to ask yourself whether life is worth living. "Lord, take my soul. I've had enough!" But the Lord comes back and asks you, "Where is your faith? Where is your generosity?"

When we find mountains blocking our way, we first need to ask, "Is this the way God wants me to go, or have I missed the road?" If we survey the scene maybe we will find that we have been cracking our heads in vain and should embark on another career or project which will serve God better and give us less headaches. The way we had been on may not be evil, but may not be the best. "Your ways are not my ways" (Is 55:8).

If serious study, advice and prayer leave us with the conclusion that the way we have taken is the right way, then we have to look at the mountain right in the eye with our eye of faith. What seemed to be a mountain of full stop now appears as it were thrown into the sea, as many ways to traverse it become visible.

Any right way to the kingdom must be a narrow way. A step to the left or the right might plunge you to destruction. You go on. It is tough and labourious, but in the end you accomplish the task assigned. Like a soldier coming home from war, you want to take a well-deserved vacation. But then you hear a call-up to another urgent task. Calls of one sort or another never seem to finish.

In this university and elsewhere we have the institution of retirement. When you get to a certain age you don't have the strength and stamina to do things which require heavy physical exertion. Some people take retirement as a regress to nursery school days where you play ludo or watch cartoons all day. That kind of life may be fun for a while, but it eventually leads to a feeling of uselessness and a crisis of depression. The problem can be addressed by recalling that in our Christian life there is no retirement. However old or physically weak we are, there are always some tasks we are called to do involving our minds and hearts and interaction with people. Contemplative prayer is in the forefront. An example: My Grandfather was 76 when I was born. I knew him in his 80s, and his prayerfulness and example were one of the principal influences in my priestly vocation.

Only when we leave this life will the Lord sit us down to rest. But even the saints in heaven are not idle. Think only of Mary processing all the petitions that come her way and her concern for everyone, whether they pray or not.

God does not leave any of us unemployed. We all have certain responsibilities which are important in his sight. So, with Paul, let us fan into flame the gifts God has given us. The grind of life wears us down, but God picks us up through our faith and generosity, and carries us through to the finish.

Nigeria at 50 —Should we celebrate or moan? In the newspapers most columnists were moaning. Nigeria is failing. Will it die? —That's not so important. Can its people survive, under this, or a successor polity? —That is important. That is necessary. That deserves, and demands a miracle. That deserves, and demands great faith, in God who can do it. That deserves, and demands labour on our part.

Nigeria at 50 —We are moaning and groaning. What must we do?

First, we must have faith like a mustard seed. What is that? —It is very small and simple, but can grow into a big tree. To have faith, is to let God be God. It's not our effort, our force, our shaking, our shouting, that works miracles. It is Mary and Martha's prayer: "Lord, the one you love is ill" (Jn 11:3), or Mary's prayer: "They have no wine" (Jn 2:3).

What must we pray for? —Not for the world, and all its problems, not for Nigeria, and all its problems, or even Ibadan, and all its problems— but for specific needs, the problems at hand, the ones that weigh on us, even if they are far away: We have no water in the house. Innocent people died in Eagle Square.

Prayer states a need. It may be a request: "Give us this day our daily bread". Or it may be a command: "Your will be done". In faith, we know it will be done. What is best for us, that we shall receive.

"My child is kidnapped. Your will be done." That is not indifference, giving up hope. It is putting the problem in God's hands. He will act, most likely, but not always, by freeing the child, and dealing with the kidnappers.

Besides prayer, the Gospel makes clear, God does not tell us: "Sit down, let me handle this." But he says: "You are my servant. First wait on me. That is your duty. You can eat later."

In other words, if we see a problem, and we can do something about it, we must do so. Some problems depend on us individually. Register to vote; get out and vote. Assure justice where you are in charge. But most problems we cannot solve alone. We must cooperate with others, in self-help projects, in political activism, in serving on strategic committees, and selling ideas.

In our jobs, we reach retirement at 65. But in God's service, until he calls us from this life, there is no retirement. There is always something to do or to say. It may be little, it may be big. It has repercussions. For good or for bad, we are leaving a legacy.

Life grinds us down. But God is waiting for us, to stop moaning and groaning, and turn to him in faith, prayer, and the little service he asks of us. That he deserves and asks of us, that we may see his miracles.

I know a Dominican sister who works in a hospital her community runs in Egypt. She told me she likes working with Muslim patients more than Christians, because the Muslims are always so cooperative and grateful for all they receive, whereas the Christians are difficult and demanding and show little gratitude because they think the Church owes them this service.

It was the foreigner and not the locals who gave thanks in both the first reading and the Gospel. Ingratitude is bred by lack of appreciation, and lack of appreciation is bred by familiarity. You have heard it: The prophet is not accepted at home. Foreign goods are better than local ones. So children take for granted what their parents do for them. Students often have the same attitude toward their teachers.

A well bred person will always say thank you for a favour received. It is a matter of required diplomacy if we want to survive and be accepted by people. Real appreciation depends on how desperate the person was to receive the favour. If it was a matter of life or death to get some rare bone marrow transplant and all hope was gone, the unexpected donor will receive profuse thanks.

It is wrong for the recipient of a favour to try to pay for what he received. That would be trying to shake off indebtedness, with the implication: "I've paid you off, and I don't need to see you again." Rather, the recipient should try to give back a gift of his own, something original and in keeping with his own financial circumstances. That is to bind the two parties in an indebtedness to each other which is lasting and loving.

The giver should give without expecting anything in return, not even gratitude. This is the ordinary experience of parents, although in their old age they may find good treatment from their children. We know how odious it is to give with strings attached. The recipient is expected to keep his mouth shut and comply with the policies of the donor, since he has been "settled". So if you are kind to people and they don't even say "Thank you", don't be disturbed. The Lord will thank you in a better way.

The only thing to be careful about in giving is to check whether the gift is used well or is diverted to something extraneous and useless. Wise giving, with certain priorities in mind is important.

Paul appreciated what Christ had done for him, at such a great cost. That is why he willingly accepted hardships and being chained like a criminal, in order to share that salvation with those God has chosen. For him, like the single leper who came back to give thanks, all that he went through to preach the Gospel was just a drop in the bucket of what he would have loved to do in gratitude to the Lord.

May we too appreciate what we have received from God, and show our gratitude in words and deeds.

Here is a new Toyota car. Would you like to have it? —How much do I have to pay? —Nothing. It is a gift. —A gift? [Now what does this man have up his sleeve? What is he trying to get out of me?] —Sir, I am sorry, I am not in a position to put myself under any obligation to you. I cannot take the car. —Don't worry. This is a gift with no strings, because I admire you, I respect you, and Ican well afford it. I am not looking for anything from you. —Well, in that case, since my old Volks is broken down, I gladly accept. I thank you from the bottom of my heart. Please accept these pineapples and yams from my farm as a token of my appreciation.

A gift, we see, is a gesture of love that is totally free. It cannot be repaid, but demands only some expression of love in return.

Just as there can be an ungracious gift, one that is merly a device to settle someone, so also there is an ungracious acceptance of a gift, a carry-go attitude, with no appreciation of the giver's generosity.

And just as a widow's mite shows great generosity, so 10,000 Naira from a very rich man is a cheap gift. In the same way gestures of thanks can be cheap or generous.

The fact is, God has given us many gifts, our life, our health, our livelihood, gifts which many people chase after under the guise of prosperity. They forget that God has given us something far superior, the infinite gift of himself. He made us for himself and we will never be satisfied until we have him and see him face to face. If I do not preach this, my preaching is in vain. If you do not understand this, your faith is in vain.

To make it possible to receive this infinite gift of himself, God's Son came as man and died for us, cleansing us of sin and making us temples of the Trinity, for us to know him and love him and talk with him as we like.

God's gift of his infinite self is something we could never pay for. We can only receive him with thanks, thanks that demands reciprocation by our giving him our whole selves, all that we are and all that we have, finite, limited and weak as we are.

Of course, that is the whole meaning of Baptism, where we renounce Saten and begin to live for God, in union with Jesus in his one flock shepherded by his one Vicar, the Pope. In the Church Christ is at work, continuing to sustain us with his sacraments, especially by the gift of his own body and blood.

The nine lepers who did not come back were spiritually blind and hard of heart. They could not see beyond Jesus' prosperity gift of bodily healing, something they rushed for and ran with, like miracle chasers who have no regard for remaining united with Jesus in the unity of his Church.

The one leper who returned to give thanks, however, had spiritual insight and a gracious heart. He merges with the blind man Jesus cured at the pool of Siloe, who confessed his faith in Jesus and gave his life to him to reciprocate God's gift of himself to him.

"Here I am," says Jesus, "Take me whole and entire, to have and to hold, to worship and love, to draw life from my life. What do you say?" — What can I say? "My Lord and my God, here I am, bound to you in the unity of your Church, to live by you and for you eternally."

Do you remember the desperate days? No food in the house, no money for school fees, no admission to university, no partner to marry, no promotion? Others were moving ahead; you were left behind, an outcast, a leper.

You prayed. God answered. You moved into better times. You forgot the bitter past. Did you also forget about God, or did you come back to thank him?

There is a gap: between the sick and the well, the rich and the poor, the successful and the drop-outs. If you are sick, health is a distant memory, hard to imagine. If you are well, sickness seems far away, difficult to imagine, difficult to sympathize with. The same for the rich and the successful. They don't feel the pain; sympathy comes hard, even if they were once poor, once struggling. They have, they want to have more.

Ten lepers begged Jesus: "Have pity on us." They expected just some money, or food. He sent them off to the priests. "He refused to help us," they must have thought. On their way, they crossed the gap, from disease to health, from the mark of untouchable, outcast, excluded, to society's embrace, membership and privileges.

The transition dazzled them. The doors of opportunity were open. Gone was the past. From now on, forward march! Only one went back, a Samaritan, to thank Jesus maybe because he had not crossed the gap, and could not move forward. Samaritans were outcasts among the Jews. But this Samaritan had faith. His vision went beyond social acceptance. Acceptance by God, membership in his kingdom, was more important. Jesus told him, "Your faith has saved you. Go." The doors of opportunity are open to you, to know, love and serve God, to win treasure in heaven, treasure that cannot spoil, cannot be stolen. From now on, forward march, to a crown of glory!

But a crown of glory, in the Christian life, comes through a crown of thorns. Jesus showed us the way. As Isaiah says, "He was despised, the lowest of men, a man of sorrows, familiar with suffering... Ours were the sufferings he was bearing, ours the sorrows he was caryying... My servant will justify many, by taking their guilt on himself" (ch. 53). And Paul says, "Christ became a curse for us, for it is written, Cursed be everyone who hangs on a tree'" (Gal 3:13; cf. Dt 21:23).

In other words, Jesus himself became an outcast, a social leper, for our sake. He crossed the gap, took on our condition of misery, to save us from the leprosy of sin, and, in the end, from the leprosy of sickness and death.

Like Jesus, and along with Jesus, we may have to endure social ostracism, because of our loyalty to him. In issues of faith, of right and wrong, we cannot compromise.

Like Jesus, and along with him, we show mercy. The sick and deprived, both spiritually and physically, are our concern.

We help them in gratitude, for many blessings received, for many sins Jesus has forgiven us. And for the many sins he has spared us, shielding us from them by his grace, we owe him greater thanks.

Do we sometimes stop to say, "Thank you, Jesus."

Forty-five years ago we were praying for the impossible: the conversion of Stalin. We saw no sign of that in his lifetime, although we don't know what transpired in his dying moments. Many years later, however, we saw a change of heart in the Russian leadership. Today there are other impossible problems to pray about: terrorism, Iraq, hurdles to the Faith among non-Catholics, barriers to living it among Catholics, to say nothing of certain gargantuan problems in our personal or family lives.

What do we do about such problems that defy solution?

First of all we have to put them as far as we can in a divine perspective, to see them as God sees them. That is why Paul, in the second reading, refers us to Scripture and the teachings of the Faith we have received. Too often we view any problem simply from the perspective of how it disrupts our own lives, losing sight of how it fits in to the history of mankind and God's universal plan of salvation. What difference does it make to view our problems from God's perspective?

• First, our personal interests will be subordinated to God's interests, as a soldier subordinates his own comforts and even life for his country.
• Secondly, it will increase our zeal to pray and struggle for a solution.

How then do we go about looking for a solution?

• First of all, there is always something we can do, however small. "It is better to light one candle than to curse the darkness," as the Christophers say. While Moses prayed, his men were fighting. We se how the widow would not give up pestering the lazy judge, till he was afraid she would bash him with her cane and gave in.
• Secondly, we must realize that God never intended us to face life as solitary rugged individuals. He has placed us among other people so that we can join forces with them. Not everyone will help us, but there are countless people of good will who cross our paths and are there for us.
• Thirdly, when our intention is only to please God, we can be sure he is there to see us through and guarantee the best result. What is praying always without wearying? St. Augustine answers: "When the Apostle tells us: Pray without ceasing, he means this: Desire unceasingly that life of happiness which is nothing if not eternal, and ask it of him who alone is able to give it."

Paul sums it all up: "Always aim at what is best for each other and for everyone. Always be joyful; pray constantly" (1 Th 5:15-16).

A widow in double battle with an unjust judge and an adversary grabbing her property! —It is a war situation where victims of violence abound. Individually, collectively, we all suffer from violence of one sort or another. In facing it, persistence in our struggle and persistence in prayer are what the Lord asks of us.

Look at the variety of violence we suffer: the physical violence of armed robbery, the collapse of water and electric supply, health service, roads and other infrastructure because of embezzlement of public funds, the hijacking of the electoral process.

Then there is extortion at road check points, extortion in the markets, customs and in getting admissions or contracts. These are a few samples. The list could go on.

Coming to the Church, we find it betrayed inwardly by scandalous behaviour of some priests and religious, as well as lay people. Throughout the world it is under attack from the media, which distort its history and assail its doctrine. And in many places the Church suffers outright persecution, if not penalties of all sorts, such as take over of schools in Nigeria or the non-recognition of university degrees for courses given at affiliated seminaries.

What does the Lord ask of us in such situations? He does not ask us to take up arms. On the other hand, he does not ask us to sit back and suffer in silence.

The widow who continued to pester the unjust judge is the example he gives. Even on a human level we have to persist in pressing for our rights. According to our position, we can speak up not merely for ourselves, but also to engage in advocacy for others, to be the voice of the voiceless.

Secondly, the Lord advises us to cry out to God day and night. God will certainly rectify the injustice in due time. This is in line with Psalm 102:20-21:

But when the Son of Man comes, will he find faith on earth? —faith found in persistent prayer and persistent pressing for our rights.

Persistence in prayer comes from faith, and persistent prayer in turn nourishes faith, so that faith and the quality of our prayer grow hand in hand.

We thank God for the peace and many blessings he has given us, for helping us out of so many difficulties. But that does not erase the fact that we are in "a vale of tears". So, mourning and weeping, day and night we cry to the Mother of our Lord, that she may turn her eyes of mercy towards us, and after this our exile show unto us the blessed fruit of her womb Jesus.

We all have our needs, but some things we need badly. "My God, I cry to you by day, and night before you... At dawn let my prayer come before you." So the Church prays in Psalm 88.

The widow was in need, badly in need. With the unjust judge, she took the same approach. She wore him down, until he gave in.

So urgent needs require earnest prayer. And our priorities must be God's priorities.

What do we need so badly? We have immediate needs. I want to pass this exam. I want Mommy to get well. I want a safe journey: no accident, no robbers, no kidnappers.

All these we should pray for, and pray with earnest. But there are greater needs.

The past two months, people were praying for the miners in Chile, trapped underground. Their prayers were answered. They are now celebrating.

That story has a deeper meaning: "Out of the depths, I cry to you, Lord," So we pray in Psalm 129. The depths what depths? "Pity me, God, in your kindness. In your great mercy, delete my crimes," our prayer in Psalm 51.

Sin enslaves, chains, and buries its victims. They are like miners trapped underground. Some people panic from heights. They cannot climb a tower, or mast, and look down. Others panic from confinement, claustrophobia. The bus is stalled, they want to get out, they are far from the door. Frustration drives them mad.

It's like that with sin, if people wake up, and realize it. Hell is like that, with no chance of getting out.

Purgatory is similar, but only temporary. The soul that has left the body, Thomas Aquinas explains, cannot feel fire, or bodily pain. Before death, a person may repent of sin, without being perfectly at peace. Longing for revenge, or for forbidden pleasure, still disturbs the soul, and chains it down. Until these attachments subside, the soul cannot rise to God. It suffers from claustrophobia, like the men trapped in a mine.

Our primary need, our life's prime project, is transformation in the image of Christ, to let his goodness shine in us, and shine upon others. Leaving sin behind is one thing. To climb the mountain of the Lord is another. It is the work of a lifetime, and takes the prayer of a lifetime.

Prayer, says Gregory of Nyssa, "is the guard of sobriety, moderator of anger, restrainer of pride, dissolver of grudges, cleanser of envy, remover of injustice, corrector of irreverence. Prayer is the body's strength, the city's order, authority's power, victory in battle, the security of peace, the reconciliation of enemies, the bond of friends. Prayer is the seal of virginity, the faithfulness of marriage, the weapon of travelers, the night-guard of those sleeping, the courage of those awake" (PG 44:1123).

Many needs are pressing. We pray earnestly for them. But our holiness is foremost. For that, "my God, I cry to you by day, and night before you... At dawn let my prayer come before you."

Will God not take pity on us? He certainly will, and answer us swiftly.

"The humble man's prayer pierces the clouds," like an arrow or a rocket, fast and right on course till it hits its target. Who wouldn't like to have prayer like that?

Last Sunday we started hearing what it takes to have prayer like that: Pray for the right thing. Pray with persistence and perseverance. Today we hear something else: Pray with humility. I don't know anyone whose prayers are more effective than Mary. She herself has told us the secret of that in the Magnificat: "He has looked upon the lowliness or humility of his servant." Mary acknowledged that of herself she had nothing, and for that reason God did great things for her.

Today Jesus doesn't point to Mary, but to the Publican as an example of someone who knows how to pray properly. The Publican was just like Mary in acknowledging that of himself he had nothing, and could not boast before God. The difference is that he referred to himself as a sinner. This means that, in addition to having nothing to boast of before God, he had put obstacles in God's way, making it more difficult for him to receive God's grace. He removed that blockage by his cry, "O God, be merciful to me a sinner." His prayer was launched, and he went home with God having done wonders for him.

Paul shows us another angle on how to get prayers answered when he tells of his own experience. After his conversion, he, like Mary, was of one mind with Christ. Christ's business was his, and he had no other interest in life. That was the culmination of humility. With that frame of mind, he followed his Master, pouring his life out in offering, an offering more precious than the perfume that Mary Magdalene poured on the feet of Jesus. At that point he could say the prayer of Jesus on the cross: "It is finished." He had run the race to the end, and while on trial was abandoned by his disciples just as Jesus was. That was the prayer of self-sacrifice in action, and as Jesus promised the repentant thief that he would be with him that day in Paradise, so Paul could confidently state that "the Lord will bring me safe to his heavenly kingdom."

So the humility first of all makes us realize that of ourselves we are nothing, and everything we have comes from God. From there it makes us focus on God, drawing energy from him to throw all we have into his service, pouring our life out until we reach his promised kingdom.

There is a sequel to the story of the Pharisee and the Publican. Do you want to hear it? —Well, after their prayer the priest announced that all the men should stay behind to elect the harvest chairman. When he asked for volunteers, the Pharisee stepped up to the mike and told the whole assembly what he had told God in his prayer. He concluded, "That shows that I am most suitable for the post of harvest chairman." The priest observed, "You know this Temple is in urgent need of repair. I am looking for someone who knows how to raise money. Mr. Publican in the back row has raised a lot of money for the Romans. I wonder if he could not assist us." The Publican answered, "I am a practicing but imperfect Jewish layman, with no credentials in religious leadership. My collaboration with the Romans is something the Pharisees abhor, but I cheat no one, and I am capable of raising the money you need." The assembly unanimously roared, "Mr. Publican for Harvest Chairman!"

Before God and before men, the only thing we can claim as our own is our sins. Everything else is God's gift, and he expects us to use it in his service.

So if we look for a favourable hearing to our prayers, there is a protocol we must observe, as we do in the Mass. First of all, we call to mind our sins and ask God's mercy. Then we praise him for his great glory and goodness to us. Then, as obedient servants, we listen to his instructions in the readings and preaching. Then, realizing that "we are useless servants who have done no more than our duty" (Lk 17:10), we join ourselves to Christ as an acceptable offering to the Father. Then we receive with thanks the gift of the Euchrist and all the other blessings he offers us, whether we asked for them or not.

The Pharisee did not call to mind his sins at all. He did not praise God, but praised himself for being so generous to God. He ended his prayer without waiting for God's instructions on what he expected of him. Small wonder, his prayer did not prepare him to receive any blessing in reply.

The Publican was humble. He confessed his sinfulness, and by implication attributed all the talents he had to God's generosity to him, and was willing to put them to God's service.

Humility is based on truth. Pride subverts the truth first of all when we do not see God as the origin of our talents and goodness, but attribute them to ourselves alone.

Pride subverts the truth further when we exaggerate our worth, when we cheat and make false claims in order to get positions of honour, power and money, where we will not have to serve but will be served.

Pride also subverts the truth when we minimize our worth in order to escape responsibility. "Let your light shine for all to see" (Mt 5:16). If you are writing a CV, do not hold back, but list all your achievements.

There are moments to call attention to yourself, and moments to keep silence. You do not always have to be the centre of attention, to be called out for special recognition. Provided you have made your talents known, it is better to take the back seat and be called forward, than to campaign and struggle with rivals for a position. If you have the talent for a job, there will be others to push your case without you having to fight for the job.

Lord, I am not worthy, but here I am, with all you have given me, ready to serve you.

First impressions count. If you go for an interview, you wear your finest dress.

How do we appear before God? Dress will not impress him. Physical fitness will not impress him. "A humble and contrite heart," Psalm 51 tells us, "God will not reject."

After all, God sees right through us. He knows all we did, all we said. He knows why we did it, why we said it. Jeremiah (17:9-10) tells us:

When the Pharisee prayed, what impression did he give? He went up to the front, and stood to pray. Count one against him. He was exalting himself.

Count two: He began by thanking God, but had nothing to ask for. He was already perfect. He had no needs, no struggle, no sins to repent of.

Count three: He thanked God for what? "That I am not like the rest of men." What was his concern? Not his rank before God, but his rank among men.

Count four: How true was his accusation? Are all others grasping, unjust, adulterers? How true was his claim? Did he fast more than all others, give more alms than all others? Was he the best person ever? Are all others scoundrels?

Count five: He singled out the tax-collector. "I am not like him, that foreign-currency dealer." I am uncontaminated." That was his own judgment, not God's.

Contrast the Pharisee with Mary, with her Magnificat: "The Almighty has done great things for me." God had honoured her. She did not run down others, but shared her blessing: with "Abraham and all his descendants forever." Therefore, all generations call her blessed.

Contrast the Pharisee with the tax-collector. He stood in the back, didn't dare look up, much less stand up, but beat his breast. Count one for him. He humbled himself.

Count two in his favour: He simply prayed, "Have mercy on me, a sinner." He knew well he needed God, needed forgiveness, needed strength to resist sin.

Count three: He measured himself by God's goodness, not by his rank among others. He made no comparisons.

Count four: He did not accuse others, and did not boast of himself.

Count five: He took no notice of the Pharisee, but was wrapt up with God.

So in our prayer, let us follow protocol. Exalting ourselves is out of order. Accusing others is out of order. What we wear doesn't matter. How we look doesn't matter.

Let Mary be our guide. She lived simply before God, and despised no one. So God looked on her in her lowliness, and did great things for her, and through her, great things for the whole Church, and all humanity.

When we pray, let us dip ourselves in humility. That will make a good first impression.

Zacchaeus was short, handicapped in the rat race of life. But he was enterprising enough to pull himself up in unorthodox ways: First he took a job as a tax collector for the Roman occupation. Secondly, when his way was blocked from seeing Jesus, he climbed a sycamore tree. This combination of weakness and determination may be what attracted Jesus to choose him as his host.

Zacchaeus' life had been a success story when it came to providing for his household, but he felt uneasy, first of all because he knew that there was more to life than the pursuit of money and must have felt adrift in the world. Secondly, although he probably was an honest man, he was under accusation for cooperating with the Romans. He wanted to come totally clean and pull himself up once more by a third grand stunt: He promised to give a big gift to the poor and give quadruple compensation to anyone he had cheated.

Zacchaeus' climbing the tree and promising to give out such amounts of money were demonstrations of his irrepressible faith. As a result, he found himself pulled up by Jesus to a height beyond his dreams: to sit down face to face with the promised Messiah and Son of God as a member of good standing in the huge family of Abraham's children adopted into the divine family of the Trinity.

The story of Zacchaeus is a call for us to rise up from the slumber of small-mindedness: the small-mindedness of selfishness, of never looking beyond the little world of our own interests. It is a call to climb the tree of our Faith to get a wider perspective, to catch sight of Jesus coming our way, to connect with him and receive him into our lives.

When Jesus comes into our lives, it is not, as Paul warns us in the second reading, to offer us an eternal or a temporal retirement. He calls us to follow him and work for him on jobs that he chooses for us. He also makes us readjust our lives, as Zacchaeus did, so as to do his work better until he finally calls us to himself.

In the meantime, the important thing, as Zacchaeus found out, is to keep our sights on him always.

If offered the opportunity to meet the Pope in person, most people, Catholics and non-Catholics, would jump at the chance. I have never met any Pope personally, but have joined millions of others who got a look at him from afar. To see him from afar is good enough for most of us, because in fact we can be pleasing to the Lord without any papal honour.

Zacchaeus had a similar longing to see Jesus. Though short, he was a big man with plenty of money and could easily have commandeered or bought a front line seat where he could get Jesus' attention. Instead, like the other tax-collector of last Sunday, he deemed himself unworthy and was content to view Jesus from afar.

By climbing the sycamore tree, a man of his weath and social status was really lowering himself in the sight of the people. His earnest desire to see Jesus and his humility in going about it are what endeared him to Jesus and singled him out over all others to be chosen to host Jesus in his house.

Besides his sense of humility and his welcoming Jesus into his house, Zacchaeus was eager to carry out all that Jesus expected of him—to compensate anyone he had overcharged and to give liberally to the needy.

In that way, Zacchaeus was complete. His humility was like black coffee, good, but strong and bitter. Add the milk of welcoming Jesus and the sugar of generous action and you have a good drink.

Zacchaeus was the sole person in the crowd that day who had the perfect cup of coffee. The others missed one ingredient or another. Either they were not humble or they did not bother about carrying out God's commandments, and thus could not receive Jesus into their home.

But for us, the perfect cup is always available, when we cultivate a pure and humble heart, when we welcome Jesus into our hearts in Communion, and when we generously apply ourselves to his work.

It is a privilege to see the Vicar of christ when he comes visiting, as he did to Ibadan in 1982, or in a general audience in Rome. It is a greater honour to be presented to him personally. But we can get along well without all this, if we receive Jesus with humility of heart and a spirit of obedience.

"Violence besets the kingdom of God, and the violent take it by storm." These words, in Matthew 11:12, are a puzzle to lay readers; they give pepe to Scripture scholars. But they made sense to Zacchaeus.

These words meant drive, punishing hard work, going any length to reach the goal. To win the kingdom of God, that is what it takes.

Even before his conversion, Zacchaeus had drive, he knew how to get ahead. At Jericho, he took the job of a tax-collector. He did well at the job, and was promoted to the top. Without any intentional fraud, he accumulated wealth.

Zacchaeus was well-connected. He got reports about Jesus, which sparked his curiosity. Outside Jericho, Jesus had just cured a blind man. Here he was, now passing through Zacchaeus' own town. His curiosity fired into determination.

Zacchaeus could not miss this chance. He must see Jesus. Yet, he knew well, his job made him an outcast, at least among fundamentalist Jews. After all, he was working for the Romans. Although a big man, he had to be careful. He could not demand to see Jesus. That could backfire.

He joined the crowd on the roadside. But he was not in front, and he was short, so couldn't see. "What can I do?" Many times we get stuck. We meet an obstacle to our progress, to our moving closer to God. We give up, call it quits. But Zacchaeus did not quit. His determination, his fight, pushed him to consider alternatives.

He ran ahead of the crowd, where people had not yet gathered. When the Pope moved through London, people were doing the same thing, running along the side of the road, so they could see him coming.

With no one around, Zacchaeus had a clear view, but people would soon arrive, and likely get in front of him. So, to secure a view, he climbed a tree. That was beneath his dignity, but he did not care. To see Jesus, he would stoop to anything.

His efforts paid off. Jesus spotted him, saw his faith, love, eagerness, and readiness to take instruction. "Zacchaeus, come down! Today, I am staying at your house."

Zacchaeus noticed peoples' reaction: Why should Jesus stay with a sinner? Zacchaeus answered, not to defend himself, but to defend Jesus' choice. "Half my possessions, I now give to the poor. Anyone I may have cheated, I restore him fourfold."

With his business acumen, Zacchaeus had piled up wealth. Now with his spiritual acumen, he shares it with others. Before, God was in the background, and money stood out. Now money went to the background, and God stood out.

His job was collecting tax. Jesus did not ask him, as he asked Matthew, to quit his job. He would stay in Jericho, but now "a son of Abraham," and disciple of Jesus.

All his life, Zacchaeus had determination. He drove himself, pushed himeself, did violence to himself to achieve his goals. When he discovered Jesus, that drive took a new direction.

How can we secure the kingdom of God? Zacchaeus showed us how. Take it by storm.

Every day we are chasing about one business or another. Where is it finally going to lead us? What will our final destination be like? What difference will that make to us now?

Some young people live with a short time perspective: just get settled in life with a family and a good career. Only later may they give a thought to old age, and then only to have a comfortable retirement. Others may consider what will happen to them once they leave this life. Most people have an idea of some kind of life after death, but only Christians believe in immediate heaven, hell or purgatory, depending on how we have lived in this life.

The Sadducees did not believe in any next life, and the seven brothers in Maccabees, like the Muslims, looked forward only to a resurrection at the end of time, with no idea of heaven immediately after death.

Perfect life after death is to be admitted to the presence of God and be filled with the happiness of seeing him. But that is not all: "We look for the resurrection of the dead and the life of the world to come." That is a life such as Jesus already has by his resurrection, and Mary by her assumption.

Such a bodily existence will be incorruptible: We will never get sick, tired, hungry or thirsty. There will be no more marriage or giving birth to children, because the number of the elect, those God has chosen from the beginning, will be complete. We will enjoy the company of the Trinity and of all good people from Adam to the end of the world. Those who have loved God much in this life will shine more brightly and see God more brightly; those who have loved him less will shine less brightly and see him less brightly.

If we are conscious that our condition in the life of the resurrection depends on how we live here in this life, we will be strongly motivated to live this life the best way possible. Basically this means keeping the commandments, but particularly the positive commandment of love, doing good generously as Jesus did, and in union with him. He is the one who gives us courage eventually to give up our lives for him and in union with him, or to lay down our lives for our Faith, as the seven brothers did, or to lay down our lives for those we love for Jesus' sake.

He is also the one who delivers us from evil: from sin, and also from ill health, dangers, enemies or any obstacles to carrying out what he wants us to do until our time comes.

May the resurrection and the life of the world to come be our inspiration, and may Jesus, who has gone ahead of us to prepare us a place, be with us on the way.

"The life of the world to come" Some don't believe in it. Others believe, but only think of here and now. So we remind ourselves in the Creed: "I believe in the resurrection of the dead, and the life of the world to come. Amen."

"God is not God of the dead, but God of the living." Who are the living? We ourselves are living, but one day will die. Jesus raised Lazarus and others, and one day they died again. After his death on the cross, many rose from the tombs (Mt 27:52-53); they too one day died again.

But there is another life, that of the eternal age, which never ends in death. The dead are raised to that life. How do we know? Because God told Moses: "I am the God of Abraham, the God of Isaac and the God of Jacob." They are not dead, but living, never to die again.

How did they get immortal life? The text seems to say: They were raised to it. But resurrection life includes soul and body. The living, in Scripture, are not departed souls, but people with a living body.

Whom does this apply to? Jesus says, "All are living, as far as God is concerned." Some are in this world, awaiting death. Others have gone on, for better or for worse. They all are living, some in happiness, others in pain.

Paul explains further (2 Cor 5:1-4): "When the tent that houses us on earth is folded up, there is a house for us from God, not made by human hands, but everlasting, in the heavens. And in this earthly state we do indeed groan, longing to put on our heavenly home over the present one; if indeed we are to be found clothed rather than stripped bare. Yes, indeed, in this present tent, we groan under the burden, not that we want to be stripped of our covering, but because we want to be covered with a second garment on top, so that what is mortal in us may be swallowed up by life."

That language points to an immortal body, replacing our mortal body, immediately upon death.

As for the timing, other texts give a different perspective. The souls of the martyrs, Revelation 20:4-5 says, came to life, and are part of the first resurrection. Others, verse 6 says, have to wait before they rise.

Also, according to 1 Corinthians 15, it is at Christ's coming, at the last trumpet, when the dead will rise to life. Death is the final enemy to be defeated.

In any case, immediately upon death, everyone shall face heaven, hell or purgatory. Paul longed for his dissolution, to be with Christ, but agreed to stay here longer, for the benefit of others (Phil 1:24-25).

We know that Christ rose bodily, and that Mary shared this privilege. But the Church never said, as it did of the Immaculate Conception, that the Assumption is a "singular privilege", restricted to Mary alone.

The Church only teaches, in Paul's words, that "if we have died with Christ, we shall live with him" (Rm 6:8).

That life, we may speculate, may be a soul, temporarily separated from the body, or it may be a soul in a new immortal body, replacing the buried corpse.

The crucial thing is to die to sin. Then we can welcome bodily death. For "we believe in the resurrection of the dead, and the life of the world to come."

Are end-times good times or bad times? If we long for Jesus' coming, we will say the end of time is good; otherwise no. But when will the end come, and what are we to expect?

In today's Gospel Jesus foretells the destruction of the Temple—the one built of stones in Jerusalem. We know that in the year 70 that prophecy came true, when the Romans destroyed the Temple. But in John 2:9 Jesus says: "Destroy this temple and in three days I will raise it up." He was speaking of the Temple that was his body.

Each of us is the Temple of God when he dwells in us by his grace. Just as Jesus' body was destroyed and in three days raised up, so the Temple which is our body will be destroyed: not a stone left upon a stone, not a bone upon a bone.

Our own death is our first encounter with end-times. We may leave behind houses, fame and other lasting accomplishments, but even that, for the most part, will fade and vanish. What survives is our soul and the love of God and neighbour that we have demonstrated in our lives. Immediately we die comes our particular judgement, with heaven, hell or purgatory, and ultimately the resurrection of our bodies.

In the meantime, Jesus tells us, there is no end to strikes, troubles, convulsions and wars. We should not be dismayed.

There also will be false prophets offering information on when and where and how Jesus will come again. Ignore them, he tells us; God has not told us what hour of the night Jesus will come. Just let him find us ready at all times, not fritting our life away in idleness, as Paul warns, but working diligently at the jobs God has given us to do in this life.

Lastly, he warns us even of severe persecution. Sometimes we see people captured as hostages in Iraq or elsewhere put on television, grovelling and begging for their lives. If we are ever unjustly detained, may we have the grace and courage to stand up and speak bravely, inviting our captors to kill us if they like, so long as we stand by our Faith and our principles.

In the end there will be the "Day of the Lord", as Malachi promises, when evildoers will be burned away, while those who revere the Lord's name will arise in glory.

"There's a time for birth, a time to die... a time for war, a time for peace," says Qoheleth 3:2,8.

The cycle will go on, Jesus tells us. Each episode has its end, until the final end, when God's kingdom is complete. It is a story of tragedy and victory.

First the Temple would face destruction. In the year 70, Jesus' prophecy came true. The Romans, under Vespasian, destroyed the Temple. It was never rebuilt. More sacred temples replaced it, living temples. These too would fall, but these would be rebuilt, in the resurrection.

First of all was Jesus' body. "Destroy this temple and in three days I will raise it up" (John 2:9). The body they laid in a tomb, he rebuilt into a resurrection body, never to die, not confined by place, present wherever you find the Eucharist.

Next is our turn. God, the supreme architect, designed us from eternity, each a unique Temple of God, built for communing with him, worshipping him, loving and serving him. Yet one day, just like Jesus, our body will go down: not a stone left upon a stone, not a bone upon a bone.

The destruction is painful. The hour of our death, we do not know. We don't know how it will feel. St. Therese of Lisieux commented, "I never died before, I don't know what it is like." But she had no fear. She trusted in God.

Dying is more than our last moments. It goes on every day, sometimes lightly, sometimes heavily. Ps 44 says: "Because of you, we endure death all day long, * accounted as sheep for slaughter." And Psalm 66: "You made sickness ride on our head; * we went through fire and water, * after you deprived us of prosperity." Paul tells all he had to suffer, and comments: "Who is weak, and I am not sick? Who is led astray, and I am not incensed? If I must boast, I will boast of my weakness" (2 Cor 11:30).

The Gospel warns of open persecution. Be ready. It is happening in Pakistan: Catholics on trial now, accused of blaspheming Muhammal. It is happening in Iraq: church bombings, home bombings.

Eventually, our daily death will end. We will go down, like Jesus, to the earth. It is not a tragedy, not an event to fear, but a transition to welcome. As Jesus rose again, so will we, to perfect life.

God knows each of us by name, from Adam to his last descendant. Each of us have his own story, her own unique path. We follow Jesus as he leads us, to our own death and resurrection.

The cycle goes on, from birth to death, through war and peace, generation after generation, until God's kingdom is complete, at the final end.

The U.S. just went through a bitter campaign to elect a president. Voters found neither candidate entirely satisfactory, but had to reject the one they did not want to rule and choose the next best. In many countries of the world the people have no choice, but the ruler either imposes himself by military force or inherits the throne from his father or, in a travesty of democracy, the leader is not elected but selected.

What do we expect of a ruler?

• We expect him to banish crime and corruption.
• We expect him to get the water, light, roads and other infrastructure working.
• We expect him to open the way for everyone to get the training to fit into a useful job, so that there will be all-around prosperity.
• We expect him be an image of God's justice and love, promoting good family life, honesty, love and harmony among the citizens.
• We expect him to provide assistance and opportunity for the weak and disabled.
• We expect him to be in the forefront of those who respect God, worship him and ask his blessings for the nation.

If we had such a ruler, would there be any need to limit his term of office? Terms of office and elections are necessary to keep rulers accountable and change those who are incompetent or worn out. If we had a perfect ruler, there is no reason why he should not continue in office indefinitely.

As a matter of fact, we do have such a ruler, in Jesus Christ our King. In fact, the word "Christ" means "king", being a Greek translation of the Hebrew word "Messiah", the anointed king. He was born a king: "Where is the king of the Jews? We saw his star as it rose and we have come to do him homage" (Mt 2:2) "It is you who say I am a king. I was born for this" (Jn 18:37). And he is king forever, as he is a priest forever (Ps 110).

One thing we know from political experience is that you can have a good ruler, but he cannot deliver anything good without the cooperation of his officials and the people. If Christ is our king, any earthly ruler can be no more than one of his officials. Among such good officials were St. Louis IX, king of France in the 13th century, and King Charles I of Austria who died in 1922 and was beatified a month ago. To the extent that people and rulers obey Christ, they will share in all the benefits listed above.

But not everyone believes in or follows the Gospel. That is what led Christ to be crucified. People jeered at him, telling him to save himself and come down from the cross. In the same way Nigerians are crucified to many forms of misery. People may jeer at us for believing in Christ and still finding ourselves on the cross.

Here is the mystery: David, in the first reading, was made king to loud cheers and acclaim, resembling Palm Sunday. But here we have the King of Glory who refuses to come down from the cross. His is a kingdom of hard struggle to reach the crown. But success is guaranteed by our King's rising from the dead.