FIFTEENTH SUNDAY IN ORDINARY TIME YEAR C, 2025 BY FR. MARTIN EKE, MSP

Deuteronomy 30:10-14; Psalm 69:14, 17, 30-31, 33-34; Colossians 1:15-20; Luke 10:25-37 

Jesus’ receptiveness and patience in his encounter with the scholar of the law is instructive and a challenge to us. It is clearly stated that the scholar’s questions to Jesus were ill-motivated. Firstly, he “stood up to test Jesus.” Jesus knew that, yet he calmly interacted with him. Secondly, he further questioned Jesus “because he wished to justify himself.” Jesus knew what was on the mind of the scholar, yet Jesus took time to give him the parable of the Good Samaritan. Jesus teaches us that characters of receptiveness and patience produce harmony which take us a long way where impatience and irritable attitudes cannot take us. Impatience and irritable attitudes can only produce strained relationship.

Jesus made the scholar to answer his own question. The scholar referenced Deuteronomy 6:5, “You shall love the Lord, your God, with all your heart, with all your being, with all your strength, and with all your mind.” And Leviticus 19:18, “You shall love your neighbor as yourself.” In every part of the world are all kinds of religions which teach love of God; yet there is so much violence and suffering everywhere caused by hatred of fellow human beings. Hence, St. John tells us, “If anyone says, ‘I love God,’ but hates his brother is a liar; for whoever does not love a brother whom he has seen cannot love God whom he has not seen. This is the commandment we have from him: whoever loves God must also love his brother” (1 John 4:20-21). 

We express our love of God through our worship of him. But such love is incomplete if we do not love fellow human beings who are God’s image. Jesus says, “Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me” (Matthew 25:40). Therefore, love of neighbor is love of God.

The two religious leaders (the priest and the Levite) in the parable of the Good Samaritan “passed by on the opposite side” and did not show love to the man who fell victim to robbers. A few suggestions are given as to the reason for their action. It is almost certain that the priest and the Levite acted in accordance with Numbers 19:11-16 that says, “Those who touch the corpse of any human being will be unclean for seven days; they shall purify themselves with the water on the third and on the seventh day, and then be clean. But if they fail to purify themselves on the third and on the seventh day, they will not become clean. Those who touch the corpse of a human being who dies and who fail to purify themselves defile the tabernacle of the Lord and these persons shall be cut off from Israel. … Moreover, everyone who in the open country touches a person who has been slain by the sword or who has died naturally, or who touches a human bone or a grave, will be unclean for seven days.” The priest and the Levite probably presumed that the man was dead. Therefore, the law forbade them from touching the victim.

It could be that the priest and the Levite knew that the man was not dead but they were in a hurry to meet up with some religious duty. Therefore, they had no time for the victim. It could be that they were not hurrying to a religious duty but could not sacrifice what it takes to attend to the victim as the Good Samaritan did.

‘Our neighbor’ is the situation that requires our attention, and the person in need of our help. Love of neighbor involves sacrifice of giving of time, talent, and materials. It requires generosity. The Good Samaritan is a model. Jesus says to us, “Go and do likewise.” We are to approach ‘our neighbor’ and help rather than pass by on the opposite side.

As people of faith, we know that God’s reward awaits us for our love of him by our loving our neighbor. Somehow, someway, someday, the love or the hatred we give comes back to us. “What goes around, comes around!”

For those who sacrifice mercy and charity on the altar of rules and regulations and on the altar of convenience, St. Vincent de Paul says, “Charity is certainly greater than any rule. Moreover, all rules must lead to charity.” And Brother Abraham of St. Gregory’s Abbey writes, “We hear the saying a lot, ‘People are more important than rules,’… That upsets us sometimes, because we all know how much easier it is to follow a set of rules than it is to consistently love other people and treat them with kindness and compassion.”

May the Holy Spirit flush out hatred and pour true love into our hearts. Amen.

FOURTEENTH SUNDAY IN ORDINARY TIME YEAR C, 2025 BY FR. MARTIN EKE, MSP

Isaiah 66:10-14; Psalm 66:1-7, 16, 20; Galatians 6:14-18; Luke 10:1-12, 17-20

In the first reading, God appointed Isaiah to prophesy to the Jews. In the second reading, God appointed Paul to preach to the Gentiles. And in the gospel, Jesus appointed seventy-two disciples to preach the good news. In the same way, as Christians, we are appointed as laborers in the Lord’s field. Some are appointed to labor as priests and religious. Some are appointed to labor in various other capacities in the Church and in the society. 

Indeed, the harvest is abundant, but the laborers are few. This means that there is an urgent need for more laborers. We pray for an increase in priestly and religious vocation so that the master of the harvest may send out more laborers for his abundant harvest. We pray that the laborers may have the missionary spirit, zeal, and disposition commanded by Jesus in today’s gospel: “Carry no money bag, no sack, no sandals; and greet no one along the way…” (that is have the spirit of detachment, selflessness, sacrifice, and be focused on the mission). It was with this missionary spirit of detachment, selflessness, sacrifice, and resoluteness that the early missionaries and evangelizers brought the good news to every corner of the world. The early missionaries and evangelizers are a challenge to the present-day missionaries and evangelizers. The affluence of some ‘missionaries and evangelizers’ who claim to proclaim the good news is scandalous.

The missionary mandate of the Church continues to prosper because of men and women who pray constantly and men and women who make generous financial and material contributions and sacrifices towards the Church’s missionary activities throughout the world. May God bless and reward such people of goodwill.

We pray for God’s courage, strength, provision, and protection for missionaries who work in difficult and dangerous places. We pray for the fulfilment of the words of Jesus that “… nothing will harm them.” These missionaries need our constant prayers and every possible support because they are at risk of harm and death every moment.

Today’s gospel reminds us of the great commission of Jesus and his authority to believers. The great commission is to preach the good news, to proclaim peace, to heal the sick, and to drive out demons. The authority to believers is, “Behold, I have given you the power to tread upon serpents and scorpions and upon the full force of the enemy.” The commission and authority are not preserved for any special class or special group or special people. St. Paul in the second reading (Galatians 6:17) calls the commission and authority the marks (seal) of Jesus on our bodies. They are for everyone. We are mandated by the commission and the authority to be missionaries and evangelizers wherever we are so that people will know that we are Christian by what we do and what we say.

At the time of Isaiah’s prophecy in the first reading, the Jews had returned from Babylonian captivity to a devastated homeland. They were desolate. Isaiah gave them the prophecy to strengthen their trust in God, who would not forsake them. Despite the situation of Jerusalem, Isaiah encouraged the people to rejoice and be glad.

Through Isaiah, God presents an image of himself as a caring and comforting nursing mother:

“Oh, that you may suck fully of the milk of her comfort, that you may nurse with delight at her abundant breasts! … As nurslings, you shall be carried in her arms, and fondled in her lap; as a mother comforts her child, so I will comfort you; in Jerusalem you will find your comfort.”

God promises, “Lo, I will spread prosperity over Jerusalem like a river, and the wealth of the nations like an overflowing torrent. …When you see this, your heart shall rejoice and your bodies flourish like the grass; the Lord’s power shall be known to his servants.” Many people, at the moment, are as desolate as the Israelites were, and are praying and waiting for the fulfilment of God’s promises.

O Lord, according to your word, spread your spiritual and physical prosperity over your children. Afflictions have sapped joy from their bodies, take away the afflictions, and fill your children with joy. May your children flourish again. Visit and clothe and surround your children with power from on high and may your marks on our bodies drive away evil forces and angels of death. O Lord, fulfill your words that your children may testify your goodness and sing your glory. Amen and amen.

SOLEMNITY OF ST PETER AND ST PAUL, 2025 BY FR. MARTIN EKE, MSP

Acts 12:1-11; Psalm 34:2-9; 2 Timothy 4:6-8, 17-18; Matthew 16:13-19

The stories of these two great saints are very familiar. Their stories are stories of hope to each one of us. Considering their former life story, no one would have expected Peter or Paul to become saints and pillars and foundational figures of the Catholic Church and Christianity.

St. Peter was called Simon until Jesus changed his name. “Jesus looked at him and said, ‘You are Simon, the son of John; you will be called Cephas”’ (which is translated Peter) (John 1:42). He was a common fisherman until Jesus called him. Despite his spontaneity, sometimes to a fault, Jesus kept Peter close to himself. At a point, Jesus castigated Peter to the extent of calling him “Satan.” (Mattew 16:23).

To crown his weaknesses, after Peter’s failed attempt to defend Jesus during Jesus’ arrest, he deserted Jesus. He then reappeared during Jesus’ trial only to deny him. What a ‘divided personality’? How could Jesus still trust such a man and not withdraw his promise to him? As we read in today’s gospel, Jesus said to Peter, “And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it” (Matthew 18:18). He became the apostle to the Jews and the first pope. That is why the Catholic Church uses the term “The Chair of Peter” to represent the papacy, the unbroken line of succession of popes throughout the Church’s history, and the Pope’s role as the shepherd of the Universal Church.

St. Paul, who used to be known as Saul, before his conversion, did everything he could to destroy Christianity. He approved Stephen’s execution (the first Christian martyr). He entered house after house, dragging out men and women who were Christians and handed them over for imprisonment (Acts 8:1, 3). Then, he headed off to Damascus to find more Christians to bring them back to Jerusalem in chains. Jesus met him on the way and struck him blind. Ironically, he was led by the hand to Damascus. Ananias prayed over him, and things like scales fell from his eyes, and he regained his sight. He was baptized, and he became a new creature and God’s chosen instrument. Right there in Damascus and at once, he began to proclaim in the synagogues that Jesus is the Son of God (Acts 9:1-22). He became the apostle to the Gentiles, the greatest evangelizer, and the most influential missionary in Christian history. Thirteen Epistles in the New Testament were either written by him or his disciples. 

If St. Peter and St. Paul could transform from their former lives, there is hope for everyone and for every situation if we give God the chance and if we stop resisting. In the second reading, St. Paul testifies that the Lord stood by him and gave him strength. God does the same to anyone who says “Yes” to him.

St. Paul summarizes how God rescued him from dangerous situations: “I was rescued from the lion’s mouth.” St. Paul recounts in 2 Corinthians 11:24-28 the various dangers from which God rescued him.

The first reading tells us the story of the dramatic rescue of St. Peter from Herod. Let us read attentively:

 

 _“On the very night before Herod was to bring him to trial, Peter, secured by double chains, was sleeping between two soldiers, while outside the door guards kept watch on the prison. Suddenly, the angel of the Lord stood by him and, a light shone in the cell. He tapped Peter on the side and awakened him, saying, ‘Get up quickly.’ The chains fell from his wrists. The angel said to him, ‘Put on your belt and your sandals.’ He did so. Then he said to him, ‘Put on your cloak and follow me.’ So he followed him out, not realizing that what was happening through the angel was real; he thought he was seeing a vision. They passed the first guard, then the second, and came to the iron gate leading out to the city, which opened for them by itself. They emerged and made their way down an alley, and suddenly the angel left him_ ” (Acts 12:4-12).

What God’s call are we resisting to say “Yes” to? May Sts. Peter and Paul intercede for us that we have the courage to say “Yes.”

What sins, weaknesses, and areas of our lives that resist transformation? May Sts. Peter and Paul intercede for us to have the courage to transform.

What situations do we need positive changes? May Sts. Peter and Paul intercede for us that we may experience the positive changes we are longing, desiring, and praying for.

What fears, anxieties, challenges, and dangers are we encountering? May Sts. Peter and Paul intercede for us that the Lord’s angel rescues us.

What difficulties, helpless, and seemingly hopeless cases facing us? May Sts. Peter and Paul intercede for us for God’s divine intervention.

We commit persecuted Christians and peoples all over the world to the intercession Sts. Peter and Paul.  

We commit the conversion of prodigals and criminals to the intercession of Sts. Peter and Paul.

Jesus did not give up on St. Peter, for his weaknesses, or on St. Paul for his murderous actions. Therefore, let us not give up on ourselves or on someone else or some situation. Let us continue to press forward in fervent prayer that God’s will may prevail. Amen.

CORPUS CHRISTI YEAR C,2025 BY FR. MARTIN EKE, MSP

The Most Holy Body and Blood of Christ

Genesis 14:18-20; Psalm 110:1-4; 1 Corinthians 11:23-26; Luke 9:11-17

In the first reading, Abram brought tithe to Melchizedek, the priest of Most High God. They had a celebration of bread and wine. Their celebration foreshadowed the Eucharist, which Jesus celebrated during the Last Supper. St. Paul recalls in the second reading. “… on the night he was handed over, took bread, and after he had given thanks, broke it and said, ‘This is my body that is for you. Do this in remembrance of me.’ In the same way also the cup, after supper, saying, ‘This is my blood. Do this, as often as you drink it, in remembrance of me.’”

During the Last Supper, Jesus did not say, “This is a symbol of my body and blood.” He said, “This is my body.” “This is my blood.” This is why we believe in the real presence of Jesus in the Eucharist. This is why we adore the Eucharist. When we come into a Catholic Church and see a tabernacle and a tabernacle light on, we know, immediately, that the Eucharist is present in the tabernacle. We are required to genuflect in reverence. Jesus is no longer physically with us, but he has left himself spiritually with us in the Eucharist. If we see only the crucifix, we are required to bow in reverence.

The word “Eucharist” is derived from the Greek word “eucharistia,” which means “thanksgiving.” During the Last Supper, Jesus took bread and “gave thanks” to God. In today’s gospel, Jesus took “the five loaves and the two fish, and looking up to heaven, he said the blessing” (that is, he gave thanks). Therefore, the Eucharistic celebration is doing what Jesus did, giving thanks to God. We give thanks to God for the gift of Jesus Christ and his sacrifice, for Jesus’ continued presence with us in the Eucharist, and the Eucharist being our spiritual food, which nourishes us and empowers us for our earthly journey. The Eucharist is also called “Holy Communion,” meaning that by celebrating and receiving the Eucharist, we are in union with Christ and the entire Church. In Igbo language (Nigeria), “Holy Communion” is called “Oriri nso” (holy food). Jesus says, “Whoever eats my flesh and drinks my blood has eternal life” (John 6:54). St. Cyprian calls the Eucharist “the food of salvation.”

The Eucharistic celebration is popularly called Mass. When the Eucharistic celebration used to be in Latin, the priest ended the celebration by saying, “Ite missa est,” literally meaning, “Go, you are sent to witness what you have celebrated. “Mass” is a coinage from “missa.”

The Eucharistic celebration is the highest prayer of the Catholic Church. The Eucharist is the most distinctive mark of the Catholic Church. We must guard it with pride, respect, honor, and reverence. Someone advises priests and indeed all Catholics, “Take each Mass as your first Mass, your last Mass, and your only Mass.” This means that we are required to give every Mass our maximum attention and participation.

The command that we continue to celebrate the Eucharist is the last will of Jesus before his arrest and death on the Cross. Just as we take people’s last will seriously, more so, we are to take Jesus’ last will very seriously. The Catechism of the Catholic Church (1324) writes, “The Eucharist is the source and summit of the Christian life. The other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it. For in the blessed Eucharist is contained the whole spiritual good of the Church, namely Christ himself, our Pasch.”

We are to receive the Eucharist reverently and worthily. We do not receive the Eucharist because “it is time for Holy Communion,” or because everyone in the pew is proceeding to receive. We must not disregard St. Paul’s advice in 1 Corinthians 11:28-29, “Let each one, then, examine himself before eating of the bread and drinking of the cup. Otherwise, he drinks his own condemnation in not recognizing the body.” This is why the Sacrament of Reconciliation helps us to prepare for the Sacrament of the Eucharist.

It is a mystery that we celebrate the Eucharist many times each day and many times each weekend, and we do not ever get enough of it. The power of the Eucharist is such that wherever the Catholic Church gets in and begins to celebrate the Eucharist, the Church increases and multiplies. While the number of Catholics appears to decline in some places due to some challenges, the number is exploding in some other places. The world population of Catholics increases from year to year.

No one is capable of fully comprehending or explaining the mystery of Transubstantiation (changing of bread and wine to the Body and Blood of Jesus). Everything either written or preached about the mystery is only scratching the surface. Who is capable of comprehending and explaining the comingling of heaven and earth that takes place during the prayer of consecration, and the result is the “Holy Food” which we receive and consume? That is why St. Paul encourages us to recognize the immensity of what we receive.

There are many moments of grace during the celebration of the Eucharist. It is impossible for anyone to consciously attend and participate in the celebration and miss all the moments. One’s moment of grace may be during the hymns, or prayers, or liturgy of the Word, or offertory, or spiritual or physical Holy Communion.

As we celebrate this Mass, may we experience moments of grace. May we experience many answered prayers. May we experience the saving power, the forgiving power, the nourishing power, the transformative power, the healing power, the protecting power, and the deliverance power of the Eucharist. Amen.

THE MOST HOLY TRINITY YEAR C, 2025 BY FR. MARTIN EKE, MSP

 Proverbs 8:22-31; Psalm 8:4-9; Romans 5:1-5; John 16:12-15

The descent of the Holy Spirit on the apostles brings the work of the Trinity to its fullness. God the Father is the Creator. God the Son is the Savior. God the Holy Spirit is the Renewer and the Sanctifier.

When Jesus was about to ascend to heaven, he authorized his apostles to baptize in the name of the Trinity. He said to them, “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19). With these words, Jesus authorizes us, his followers, not only to baptize but to do everything in the name of the Trinity. That is why all our prayers begin and end in the name of the Trinity.

With the Sign of the Cross, we invoke the Trinity. We are encouraged to pray it and sign ourselves reverently with understanding, conviction, and faith because of its deep and profound meaning and power. With the Sign of the Cross, we invoke the Love of God, the Grace of Jesus Christ, and the Fellowship of the Holy Spirit (2 Corinthians 13:14).

Today’s readings highlight to us the interconnectedness of the Trinity:

First Reading: “When the Lord established the heavens, I was there … Then I was beside him as craftsman, and I was his delight day by day…” (Proverbs 8:27). It is even clearer in John 1:1-2, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.” It is also understood that the “mighty wind sweeping over the waters” before creation was the presence of the Holy Spirit (Genesis 1:2).

Second reading: “We have peace with God through our Lord Jesus Christ … The love of God has been poured into our hearts through the Holy Spirit that has been given to us” (Romans 5:1 & 5).

Gospel: “Everything that the Father has is mine; for this reason, I told you that he [the Holy Spirit] will take from what is mine and declare it to you” (John 15:16). 

The Trinity is one of the most important mysteries in Christianity. God the Father, God the Son, and God the Holy Spirit are three persons, but one nature, one God, equal, undivided, and no separation. We are not invited to fully understand the dogma since it is a mystery. We are, rather, invited to believe, participate, and share in the way of the Trinity. St Paul writes, “For we walk by faith, not by sight” (2 Corinthians 5:7).

What is the way of the Trinity?

First, the way of the Trinity is unity: The Trinity is one nature, undivided, no separation. We are invited to witness unity wherever we find ourselves. It is often said, “Where there is unity, there is strength, and there is victory.” “United we stand, divided we fall.” 

Second, the way of the Trinity is harmony: God the Father, God the Son, and God the Holy Spirit related in harmony from creation to the descent of the Holy Spirit. We are invited to work harmoniously with one another. Disagreements and bitterness hinder progress.

Third, the way of the Trinity is equality: The three persons of the Trinity are equal. None is superior to the other. We are invited to provide equal treatment and equal opportunity for everyone. All forms of inequality are against the way of the Trinity.

Fourth, the way of the Trinity is relational love and intersharing: Jesus speaks of this relationship in today’s gospel, “Everything that the Father has is mine; for this reason, I told you that he [the Holy Spirit] will take from what is mine and declare it to you.” We can see that the Trinity is bonded in love. Unity, harmony, and equality can only be possible where there is love. We pray for genuine relational love and intersharing in our associations and relationships.

Fifth, the way of the Trinity is holy: As we celebrate and worship the Most Holy Trinity, may the rays of their holy light shine on us, dispel forces of sin and darkness, and bring us to conversion. May the rays of their holy light bring us physical and spiritual healing. May the rays of their holy light guide us to the path of truth and righteousness. May the rays of their holy light guard and protect us from all dangers. Amen.

St. Paul writes how God made the human body to function in a trinitarian way, “God has so constructed the body … so that there may be no division in the body, but that the parts may have the same concern for one another. If one part suffers, all the parts suffer with it; if one part is honored, all the parts share its joy” (1 Corinthians 12:25-26). We are invited to be relational and intersharing as parts of the body are. Each person’s gifts, talents, and resources are for the benefit of all. Whatever each person does or does not do affects others and the environment.

It is in the same trinitarian interconnectedness, interrelationship, and intersharing that God made the earth, which is why the earth is in the shape of a globe. God blessed every part of the earth with resources for the benefit of other parts. But it is human beings’ bad will and greed that bring disconnection, destruction, suffering, and death.

The crises occurring everywhere are because of human beings’ bad will and greed and the rejection of the way of the Trinity. Any family, parish, community, association, organization, or country that walks in the way of the Trinity will prosper. The way of the Trinity is the best and only way to go!

PENTECOST SUNDAY YEAR C, 2025 BY FR. MARTIN EKE, MSP

Acts 2:1-11; Psalm 104:1, 29-34; 1 Corinthians 12:3-7, 12-13; John 20:19-23

The Third Commandment is: “Remember the Sabbath day, to keep it holy” (Exodus 20:8-10). Why then do we keep Sunday holy instead of Saturday (Hebrew: Sabbath)? It is because Jesus’ resurrection and the descent of the Holy Spirit on the apostles occurred on Sunday.

Jesus gave his Church the power to make such changes when Jesus said to Peter, “I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it. I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven” (Matthew 16:18-19). It was at this time that the Church was conceived. But the Church was born on Pentecost Sunday when the Holy Spirit descended on the apostles and empowered them to witness Christ to the world.

Originally, Sunday was a day associated with the worship of sun god in the Roman Empire. However, due to the events of the Resurrection and Pentecost, Christians began to gather on Sundays for worship. It was when Constatine, the Roman Emperor, converted to Christianity in 321 AD that he made Christianity the empire’s official religion and Sunday a day of worship and rest. It is important also to note that we are called “Roman” Catholics because the city of Rome is the center of the Catholic Church’s activities and we use Roman Rite liturgy, the liturgical rite of the Diocese of Rome.

Among the Jews in the Old Testament, the feast of Pentecost was when Jewish pilgrims gathered in Jerusalem from various parts of the world to celebrate the festival of thanksgiving for the first fruits of their harvest (Numbers 28:26). It was on such a feasting time that God chose to send the Holy Spirit so that people from various parts of the world could witness the event.

The first reading shows that while the crowds were celebrating, the apostles were in prayer in the upper room. The impact of their Pentecost experience attracted the crowd “who were confused because each one heard them speaking in his own language.” One of the great miracles of the descent of the Holy Spirit is that God translated and transmitted the message of the apostles in Aramaic to the understanding of those who spoke other languages. When people ask, “How was that possible?” I ask them, “How is Artificial Intelligence possible?” I ask them, “Which is greater, Divine Intelligence or Artificial Intelligence?” “Was it not by the power of Divine Intelligence that the world was created?”

The Pentecost event takes us back to Genesis, where God used language to disperse the builders of the Tower of Babel (Genesis: 11:1-9). On Pentecost Sunday, God used language to unite all peoples. One of the lessons of the events of the Tower of Babel and Pentecost is that what we communicate has the power to build or destroy, unite or scatter, give life or take life. “Some wound as they speak, like swords; but the tongue of the wise heals” (Proverbs 12:18). Where do I belong? Wounding tongue or healing tongue?

In the first reading, the apostles were in isolation. The Holy Spirit broke through the isolation and descended upon them. In the gospel, the apostles locked themselves up for fear of the Jews. Jesus broke the lock, came in, stood in their midst, and blessed them with peace and the Holy Spirit. It is our prayer that by the power of the Holy Spirit and in the name of Jesus, every lock, every fear, and every isolation be broken. St. Paul declares, “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom” (2 Corinthians 3:17). May we receive God’s peace, which surpasses all understanding. (Philippians 4:7).

What is a new Pentecost?

1.     A new Pentecost is when a person, by the power of the Holy Spirit, is liberated from inhibitions (whatever is weighing on him/her). It is an experience of spiritual freedom.

2.     A new Pentecost is when a person, after undergoing liberation, experiences a new vision and discovers a new mission. After their Pentecost, the apostles experienced a new vision (to go out) and a new mission (proclaim the Good News). May the Holy Spirit direct us to discover something new in our vocation, career, ministry, profession, and other areas of life.

3.     A new Pentecost is when a person is empowered to carry out the discovered mission. A person can experience liberation and discovery but lacks the willpower and the zeal to undertake the discovered mission.

4.     A new Pentecost is when a person experiences a renewal. That is, the person fans into flame inactive God’s gifts in him or her. God has given each of us special spiritual and physical gifts. We received these gifts at birth, or at the reception of various Sacraments, or at various times of prayer, or at some spiritual encounter. At some point, the gifts can become inactive or dormant. A new Pentecost is fanning the gifts into action again. St. Paul urges us, “I invite you to fan into flame the gift of God you received through the laying on of my hands. For God did not confer on us a spirit of bashfulness, but of strength, love and good judgment” (Timothy, 2 Tim 1:6).

5.     A new Pentecost means a conversion from a sinful way of life to a godly way of life. It means to be led by the Holy Spirit to a transformed life. It can be a transformed prayer life, or transformed from addiction, or transformed from unforgiveness, or transformed from anger, or transformed from sin of the flesh and so on. 

We pray for a new Pentecost in our lives, in our homes, in our community, in our parish, in our country, and in our world. Amen.

ASCENSION OF THE LORD, YEAR C, 2025 BY FR. MARTIN EKE, MSP

Acts 1:1-11; Psalm 47:2-3, 6-9; Ephesians 1:17-23; Luke 24:46-53

Why do we say “Ascension of the Lord,” but “Assumption of the Blessed Virgin Mary”? Jesus, as God the Son, by his own power, went into Heaven. In the Creed, we say, “He ascended into Heaven.” On the other hand, Mary was taken up into Heaven, not by her own power, but by God’s power. The word “assume” originates from the Latin word “assumere,” which means “to take up.” That is why we say, “assume responsibility,” meaning, “to take up responsibility.” The Catholic Church does not in any way mean “presume” or “suppose,” which is another meaning of the word “assume.” Hence, the Assumption of the Blessed Virgin Mary is neither a presumption or a supposition but a mystical truth!

The idea that Jesus was a political messiah remained in the minds his disciples after his resurrection. It appears that his resurrection heightened their expectation. Having returned from the dead, they imagined that he had all the power to overthrow the Romans. “When they had gathered together, they asked him, ‘Lord, are you at this time going to restore the kingdom of Israel?’” I guess that Jesus’ reply was confusing to them: “It is not for you to know the times or seasons that the Father has established by his own authority. But you will receive power when the Holy Spirit comes upon you, and you will be my witnesses in Jerusalem, throughout Judea and Samaria, and to the ends of the earth.” The disciples might have wondered, “We are talking about the restoration of the kingdom of Israel, and he is talking about the Father and the Holy Spirit. What’s the connection?” Their wondering could have been the reason when Jesus disappeared into the cloud, they stood confused and gazed intently at the sky until the angels came to minister to them. 

What does the Ascension of the Lord mean to us?

First, Jesus ascended into heaven and is at the right hand of God interceding for us. “Christ who died, and better still, rose and is seated at the right hand of God, interceding for us” (Romans 8:34). “Therefore, he is always able to save those who approach God through him, since he lives forever to make intercession for them” (Hebrews 7:25). “We have an intercessor with the Father, Jesus Christ, the Just One” (1 John 2:1). Jesus says, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6).

Second, Jesus says, “And if I go and prepare a place for you, I will come back and take you to be with me that you may be where I am” (John 14:3). The angels said to the disciples, “This Jesus has been taken up into heaven will return in the same way as you have seen him going into heaven.” The Preface 1 of today’s Eucharistic celebration says, “Mediator between God and man, judge of the world and Lord of hosts, he ascended, not to distance himself from our lowly state but that we, his members, might be confident of following where he, our Head and Founder, has gone before.” We are, therefore, to be ready for his return and ready to follow him.

Third, Jesus is no longer physically in the world. As his followers, we are to continue his good deeds by witnessing him to the world. He says, “You shall be my witnesses.” Let us witness Jesus in such a way that at our last moment, he will say to us, “Well done, good and faithful servant! … Come and share your master’s happiness” (Matthew 25:23). Jesus is no longer physically in the world; but he remains in the world through us, his disciples, his ambassadors, his witnesses, his Church. We are his mouth, his hand, his feet, and his heart. We are the Body of Christ.

St. Teresa of Avila writes, “Christ has no body now but yours. No hands, no feet on earth but yours. Yours are the eyes through which he looks with compassion on this world. Yours are the feet with which he walks to do good. Yours are the hands through which he blesses all the world. Yours are the hands, yours are the feet, yours are the eyes, you are his body. Christ has no body now on earth but yours.”

Four, when Jesus ascended into heaven, the disciples stood confused and gazed at the sky until two angels ministered to them and directed them what to do. As we celebrate the Ascension of the Lord, we pray for all who are confused and experiencing empty gazing due to some helpless or hopeless situation in their lives. With faith and hope, let us shift our empty gazing to fixing our on God, on Jesus, and on the Holy Spirit. Let us gaze on the blessed assurances of the Word of God. As we do so, may God send his angels to minister to us and direct us. I invite us to pray with Psalm 121:1-2, “I raise my eyes toward the mountains. From whence shall come my help? My help comes from the Lord, the maker of heaven and earth.” Hebrews 12:1-2 encourages us to “persevere in running the race that lies before us while keeping our eyes fixed on Jesus, the leader and perfecter of faith.”