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Happy Catholic, Gwarinpa Estate, Abuja (2026)

27/02/2025

*RADIO MARIA NIGERIA-ENUGU*

*SEVENTH WEEK IN THE ORDINARY TIME YEAR (1)*

*THURSDAY, 27TH FEBRUARY,2025*

*"ON LEADING OTHERS ASTRAY"*
*MK. 9: 41-50*

The word used for a stumbling block is the verb *'Scandalize' (skandalon)*. It means to cause sin. Something which lures one to sin.
Of course, Jesus uses figurative expressions to convey his messages of salvation.

In this way, he was talking about anything or anyone who could seduce us to sin. The *Catechism of the Catholic Church (CCC)* avers that sin is an offense against God. In other words, anything or anyone that leads us to sin is an offense against God.

The passage talks about scandalizing the little ones, that is leading the little ones to sin. However, little ones meant here may be members of the community of the disciples. It could also mean the weak members of the community. These scandals could come in the form of bad association, which leads to wrongdoing, pleasure, which could cause ruin, bad examples, and coercion to sin. In fact, anything suggested or done to lure someone into sin.

The consequence of such a scandal is that it is better for him that a millstone ( the one turned by a donkey) is strapped around his neck, and he is thrown into the sea. Such punishment, which is common among the Romans and Palestinians, would have been preferred to the scandal.

Again, Jesus makes a surgical demand. He maintains that anything or anyone who could lure or cause us to sin should be completely cut off from our lives: friendships, associations, etc, which have the potency of leading one away from God, should be avoided.

Those who lead the innocent ones astray and those who entice others into sin must do well to desist from such or face eternal damnation.
*PRAYER*🙏🏿: May the Lord help us not to be stumbling blocks for his little ones. Amen
*✝️ May the blessings of the Almighty God come down upon you and remain with you, in the name of the Father, and of the Son, and of the Holy Spirit. Amen*
*Rev. Fr. Ambrose Ofodile*

22/09/2024

*DEI VERBUM GOSPEL DEVOTIONAL (DVGD)*

*TWENTY FIFTH SUNDAY IN THE ORDINARY TIME OF THE YEAR (B)*

*SUNDAY, 22ND SEPTEMBER, 2024*

*"The Suffering Messiah, The Servant King"*

*Wisdom 2:12.17-20* *James 3:16 - 4:3*
*Mk. 9:30-37*.
*~REV. FR. AMBROSE OFODILE*

The author of the book of wisdom found himself in the Egyptian city of Alexandria where there were a majority of apostatized Jews residing.

Aside from these apostates, there were some rich pagans who derided the devout Jews and saw their religion as absurd and outmoded.

What pained the traitors or apostates most was that these devout Jews by their lives of honesty, austerity, sincere devotion and selflessness, contradict or challenge them, reminding them of the faith they held before and abandoned, thus giving credence to Augustinian saying "corruptio optimi est pessima" "Corruption est optimum pessimum"(corruption of the best is the worst)".

Sequel to the above, the Jews who earlier renounced their faith meted persecution, hardships, and even death on the devout Jews.
These devout Jews represented by the author or book of wisdom bore these calumnies and intimidations with faith in the God who called them.

The righteous or just man mentioned here represents the suffering servant of God seen in the fourth servant song (Isaiah 52, 53) prefiguring Jesus Christ whom the Jews rejected persecuted and eventually killed.

The same holds true today that those who persecute Christians are usually those who left the faith and in some occasions they are those who find the lifestyles of righteous people as un-verbalized indictment on them. They consider the righteousness of the devout people as an indictment or a deliberate attempt of the righteous to portray them as evil men.
This is the cause of the many betrayals, back biting and in fighting’s in our places of worship.
It is presently manifesting as Neo-paganism, a certain resurgence of fe**sh and superstitious practices among our young people.

Many have become sadists in their bid to paint others black. They resort to all sorts of calumnies, name calling etc in order to see the downfall of others.

In the second reading, the practical St. James, taking up the theme in the book of wisdom and addressing them to his fellow Jewish converts called the attention of his audience to the tenets of Christian living; practical Christian life or simply put practical Christianity.

He expressly reminded them that Christians are not rivals to each other neither are they in opposition. He reminded them to curb their passions since they constitute divisions in their community. A divided Christianity is a scandal to the world.
This theme was further elaborated by our Lord Jesus Christ in the gospel concerning the rivalry among his disciples about who is the greatest.

In our Churches, many Christians who make extra efforts to be holy are challenged publicly and privately. Many are discouraged through unkind words and attitudes yet they have refused to be cowed into evil.

In the Gospel, Jesus foretold his passion and death and yet his disciples were slow to understand. Like the suffering Messiah he was to be handed over to the pagans and killed.
The disciples were overly concerned instead with the thoughts about who is the greatest among them?.
This is against what Jesus told them concerning his passion and death. Their preoccupation about who is the greatest is informed by their mindset concerning the Messiah ship of Jesus.

They thought Jesus was a political Messiah. They failed to see him as a suffering Messiah who came to bear the burdens of his people.

Our world has never been fraught with disharmony, division and vices as it is today. Man has always been at loggerheads, starting from ancient times and culminating in our era, human beings have always created walls of divisions around them.
It is worst among Christians. The many fragmentations in Christianity is a sign of lack of unity and disharmony.

We can restore our society to normalcy only when we appreciate the meaning of what Jesus did on the cross.
Jesus' death on the cross is the reason why we shall repose an unfailing trust and confidence in the Lord Jesus Christ.

The preoccupation of the apostles is an indication that they were yet to understand the mission of Jesus Christ as the suffering messiah who wrought our salvation with the cross. Jesus' idea of leadership means *Servant Leadership and hence, *"If anyone wants to be first, he must make himself last of all and serve all"*

There are two senses to which the word *Child* could be used in the Jewish world.
In the first place it could pertain to a young child who is not yet mature in age and experience, someone who is still being fed and clothed. One who is dependent on either the parents or guardians. One who abandons himself to the care of others; who does not think highly of himself or herself.

The second understanding of a child means the disciples or students of a teacher, a follower, a beginner, a learner of the faith, one who is not yet mature in faith, one who is prone to or one who could easily be swayed. It is likely that this second understanding of a child maybe meant by Jesus.
He does not mean the childish idiosyncrasy but those who with child-like innocence, child-like trust, self abandonment, humility, total dependence, self effacement, self abnegation, self immolation, seek the kingdom of heaven. It is available to those who have left their self importance and self pride and are seeking the face of God.
*"Anyone who welcomes a little child like this in my name welcomes me"*, Jesus associates himself with the children who are not yet mature in faith, who are vulnerable and are dependent on God, such that whatever is done to them is also done to him(Jesus). He identifies with them in their weakness and vulnerability. Welcoming the child means teaching the child properly, guiding the child, paying attention to the needs of the child, leading the child to Jesus through good example.

Furthermore, he stressed that these little ones/children should not be allowed to stray nor be misled since their angels have direct access to God. They are continuously in the presence of God hence utmost attention should be given to them in order not to stray or be lost. They should be given a privileged place and special care.
*PRAYER*🙏🏿: May we like little children abandon our inordinate ambitions and reach out to Jesus in complete trust and self abandonment. Amen.
*✝PRAYER🙏🏿:*MAY THE ALMIGHTY GOD BLESS AND KEEP YOU;*
*THE FATHER, SON AND THE HOLY SPIRIT, AMEN*
*HAPPY SUNDAY AND THANK GOD FOR HIS HEALING POWER UPON MY LIFE*
AMEN.

14/09/2024

*DEI VERBUM GOSPEL DEVOTIONAL (DVGD)*

*TWENTY-FOURTH SUNDAY OF THE YEAR (B)*

*SUNDAY,15TH SEPTEMBER, 2024*

*"BUT YOU, WHO DO YOU SAY I AM? WHICH VERSION OF JESUS ARE YOU FOLLOWING?"*

*Isaiah 50:5-9*
*James 2:14-18*
*Mark 8:27-35*
*~REV. FR. AMBROSE OFODILE*

The first reading presents the lamentations of a disciple/servant in the face of suffering. The notion of a disciple may be picked from Isaiah 8:16, where the message of the prophet is directed to his disciples. Like the prophets Jeremiah (11:18-23) and Ezekiel (3:9), who were quiet in the event of being led to the slaughterhouse, whereof God made them “a solid wall of brass”, God upheld them in the face of adversity.

Isaiah appears unruffled in the face of calumny and persecution. The passage paints a picture of the endurance of the true disciple in the face of adversity without concern for his self-preservation.

The culmination of this patient suffering and endurance is found in Jesus Christ who accepted to suffer for the sake of humanity. St. Paul poetically says, even though he was in the form of God he took the nature of man in all things except in sin… (Phil. 2:6-10).

It is this suffering nature of the messiah that Jesus tried so hard to inculcate in his disciples in the gospel of today.
Pervading the entire gamut of the gospel of Mark is the idea of the *Messianic secret*. The identity of Jesus was somewhat shielded from the public view. Jesus would always prevent the demon coming out of people from disclosing his identity, and so there was a kind of secrecy surrounding the identity of Jesus, which Mark tried to safeguard, such that even some of his disciples did not know him.
Thus, as the ministry of Jesus progressed, he presented the question of his identity before his disciples, *"who do people say I am?"*. The question raised by Jesus about his identity was raised in Caesarea Philippi. This Northerly city of the Holy Land, was half Jewish and half pagan. The disciples gave different names of people: *John the Baptist, Elijah, or any other prophet*.

Different opinions or answers emerged with the raising of this all-important question. Human opinions could be limiting, pejorative, and deficient. It could also be contradictory or contrary, and it could also be elevating.
These people reflected the religious expectations of the Jewish people at that time. In this way, they were expecting a political Messiah who would come and bring an end to Roman rule, which was, at that time, a stumbling block to the political realization of the people. These opinions indicate a high reputation enjoyed by Jesus before the people. While they have lofty opinions about Jesus, none understood his mission as the suffering messiah.
For instance, they see in John the Baptist, one of the Old Testament prophets who battled injustice and declared that the kingdom of God was already at hand. With the ferocity and unrestrained energy and teachings of John, the Jews thought he was the Messiah they were expecting that had come to liberate them.
Again, Malachi, which was the last Old Testament book, contains the prophecy that God would send Elijah to herald the imminent coming of the Messiah (Malachi 3:23-24).
Elijah was to lead the people into repentance.
Also, they mentioned that he may be one of the prophets who returned. Prophets of the Old Testament were known for being heralds of the word of God and the conscience of the people. They were known for denouncing injustice and hatred; thus, they categorized Jesus as one of the prophets.

Having listened to the various definitions and opinions of other people, he now asked a more direct and intimate question, *"But you, who do you say I am”? * indicating that the populace does not have the correct opinion of Jesus. He wanted to know if the disciples knew him. If they have encountered him on the individual level. He wanted to know if they understood his identity having stayed and transverse the whole length and breadth of the Jewish land and beyond with him. It was the impulsive Peter, as expected, who, speaking on behalf of the other disciples, declared, *" You are the Christ"*, Christ being the Greek equivalent of *the Messiah*.

The response of Peter was correct, but he needed to understand the type of Messiah Jesus was, considering his remonstrations with Jesus when he was presenting the type of Messiah he was, *a suffering messiah*. A messiah who shall undergo all sorts of calumnies and insults and eventually die.
Peter's notion of Messiah also tilted towards the opinion of other people about Jesus. Peter accepted the divine messiah but not the suffering messiah. The humanity of Peter prevented him from seeing the mission of the Messiah. Satan takes over our bodies or faculties when we become proud of our accomplishments. Peter reveled in the accolades showered on him by the Lord. When pride takes place, we lose divinity. But a half Christ was no Christ.
Both the divinity and humanity of Christ must be accepted because this is climaxed in incarnation which gave us the meeting of God and man in Jesus Christ. Peter accepted the glory announced at Bethlehem but not the Christ who would be persecuted and killed.
Peter thought that a suffering or dying Christ was a scandal. He divorced the divinity of Christ from his humanity. But Christ is a true God and true man.

In the temptation, we have a likeliness or similitude in the temptations presented to our Lord on the mount of temptation by Satan and the temptation presented by Peter. While Satan denied the divinity of Christ during the temptation, Peter confessed the divinity of Christ, yet both tempted Christ from the cross. Both wanted Christ to have the crown without the cross; hence, Jesus called Peter Satan.
Peter's opinion of Jesus needed some purification and chastisement; thus, Jesus said to Peter, *"Get behind me, Satan, because the way you think is not God's way but man's"*. Peter lost guard and allowed Satan in his heart at that moment. By so doing he was not denouncing Peter as *'Peter'* but the return of the tempter who has found an opportunity in the mouth of Peter to dissuade Jesus from his mission of saving humanity through his passion and death.

Peter was protecting his master from suffering but such thoughts were human and satanic.
After rebuking Peter, our lord taught them the way of the cross. It was only through the cross that salvation could be wrought.
Christianity was not presented as an easy religion. A Christian without the Christ(cross) means ‘I Am Nothing’. It is a façade, a falsehood!
No disciple is called ‘untried’. We are called to the way of the cross, the way of persecution, suffering, shame, and death. It is only by participating in his paschal suffering, death, and resurrection that we can be saved.
And so, we see in Christians of today the vague and uninformed idea or knowledge about Jesus. It is a knowledge devoid of personal encounter with Jesus. Many have been Christians for years, yet they lack a personal, direct, and intimate relationship with Jesus. That is why we see a disenchanted and divided line between the profession of faith and actual living(action). St. James would want a believer to combine faith and good works in daily existential living, since both do not work in isolation, in his famous *"Faith without good works is dead"*. This is an invitation to practical Christianity whose expression of faith culminates in good works. Both faith and good works must find concrete expression in a Christian.

Again, we find in the book of Isaiah *the prefiguration of the suffering Messiah*, who has already been declared in the gospel. We see in the description the person of Jesus Christ who endured sufferings, persecutions, beatings, pulling at the beards, etc., for the salvation of mankind. He is the obedient servant of God who has come to do the will of the Father. It is this type of Messiah who willingly offered himself as a ransom for many. He accepted these sufferings because he knew that through it our salvation shall be wrought.
*PRAYER*🙏: May the suffering Messiah give us the courage and disposition to express our faith in good works and also help us to identify him in the sufferings and persecutions of our lives as we profess our faith in good works. Amen.
*MAY THE ALMIGHTY GOD BLESS AND KEEP YOU*
*✝️FATHER, SON, AND* *THE HOLY SPIRIT, AMEN*
*HAPPY SUNDAY!*

09/08/2024

*DEI VERBUM GOSPEL DEVOTIONAL (DVGD)*

*EIGHTEENTH WEEK IN THE ORDINARY TIME OF THE YEAR II*

*FRIDAY, 9TH AUGUST, 2024*

*LET HIM DENY HIMSELF AND TAKE UP HIS CROSS AND FOLLOW ME*
*MTT. 16: 24-28*

Jesus invites the man or woman who wishes to follow him to deny himself or herself.

This self-denial means submission of one's will to God. It means self-abnegation, self effacement, self-immolation, self donation, self emptying.
It is the choice to lose oneself entirely in Christ.

Again, Jesus presents before us the recipe for authentic living. The moment of persecution is a moment of making fundamental options for God. Those who abandon their faith in the face of persecution or avoidance of martyrdom to save their lives are losing it since they live to die.

Those who court pleasure, desire comfort and safety, acquire great wealth, those who remain passive in the face of life, those who refuse to get involved with life and prefer rather to remain indifferent and unconcerned in the face of life exacting moments, such people are courting death since while preserving their lives they lose it.

The commandment to deny oneself, take up one's cross, and follow Jesus expresses the basic fundamental truth that happiness eludes those who directly run after it but resides with those who directly seek the will of God and risk all for the sake of Christ.
*PRAYER*🙏🏿: May we desire always to follow Jesus so that our souls may be saved. Amen
*✝MAY ALMIGHTY GOD BLESS AND KEEP YOU*
*FATHER, SON, AND HOLY SPIRIT, AMEN*
*REV. FR. AMBROSE OFODILE*

03/08/2024

*DEI VERBUM GOSPEL DEVOTIONAL (DVGD)*

*EIGHTEENTH SUNDAY IN THE ORDINARY TIME OF THE YEAR, B*

*SUNDAY, 4th AUGUST,2024*

*THEME*: *JESUS, THE BREAD OF LIFE*
*EX. 16:2-4.12-15*
*EPH. 4:17.20-24*
*JN. 6: 24-35*
*~REV. FR. AMBROSE OFODILE*

The first reading today, which centers on God's provision of bread and meat to the Israelites, underlines the feminine nature of Yahweh, who, as a tender mother and wife, provided for the needs of her children. It indicates God's gracious provision for his people.

One would have expected the blazing anger of God on the unrepentant, stubborn, and ungrateful Israelites who, after witnessing the miracles with which God accompanied them, yet, grumbled against Moses and God.

Nevertheless, he provided for them miraculously. It is wise we look at the delicacy which God provided for the Israelites in the desert.

*John Craghan*, while commenting on the book of Exodus in *College ville Bible commentary* mooted: *"The manna is the secretion of the two insects that live on the tamarisk tree. The substance drops from the tamarisk to the ground where it hardens somewhat in the night air. This delicacy of central Sinai is prized by the Bedouin for its sweetness. The quail migrate to Europe in the spring and return in the fall. When they land exhausted on the Northwest coast of the Sinai Peninsula, they can be easily captured.*

To further show how ungrateful and stiff-necked the Israelites were, they expressed a desire/wish to go back to Egypt. They compared Egypt, where they were slaves, to their present situation of hunger and preferred to be slaves instead of being exposed to an apparent situation of hunger and death.

By declaring a wish to go back to Egypt they rendered the experiences (Exodus) and the miraculous powers that led them out of Egypt invalid. It was a rejection of God, a despondency, and a despair of God.

Thus, an affront to the infinite goodness of God.
In the same way, St. Paul, in the letter to the Ephesians, counseled them to give up their old ways of life. These old ways of life could be translated to the life of despondency, faithlessness, and the old life of following the illusory of returning to Egypt, which they thought was a haven. St. Paul advocates for a life that follows the expectations of liberated people.

In the gospel, the new generation of Israel also demanded the bread given to their fathers in the wilderness. As always, they were seeking material satisfaction, having been fed shortly with five loaves and two fish. They have not transcended the realm of the physical to be renewed by a spiritual revolution according to St. Paul.

It suffices to note that here we are concerned with the nourishing heavenly bread, which is the revelation and teaching of Jesus Christ *(sapiential theme), not on the sacrament theme (Eucharist)*.
Even though the Jews were beclouded by their inclination to physical satisfaction thus they requested, *"Give us that bread always"*, a similar request was also made by the woman of Samaria at the well, *" give me this water"* *(Jn. 4:15)*.
Jesus was quick to start one of the *I am* sayings, *"I am the bread of life, he who comes to me will never be hungry; he who believes in me will never thirst"*.

By the above, Jesus establishes that the bread is the word that could give satisfaction and consequently should be the *acme* of man's yearning.

With St. Augustine, *"Our hearts are restless until they rest in you, O Lord"*. Our yearning for God should not be driven by our inclination to material satisfaction. Our yearning for God should be based on the fact that once we become one with Jesus, every other aspect of our lives is taken care of.

*PRAYER* 🙏🏿May we ever be appreciative of the bread which is Jesus Christ in his word and apply this word in our daily existential living. Amen.
*MAY THE ALMIGHTY GOD BLESS AND KEEP YOU*
*THE FATHER, SON AND THE HOLY SPIRIT AMEN*
*Happy Sunday!*

24/06/2024

*DEI VERBUM GOSPEL DEVOTIONAL (DVGD)*

*TWELFTH WEEK IN THE ORDINARY TIME OF THE YEAR II*

*THE SOLEMNITY OF THE NATIVITY OF JOHN THE BAPTIST*

*MONDAY, 24TH JUNE,2024*

*"HIS NAME IS JOHN"*
*LK. 1: 57-66,80*

The events of the circumcision and naming of John the Baptist parallels that of Jesus. By this both are incorporated into Israel (Judaism). Circumcision is a physical mark of integration into Israel and by naming the child 'Zechariah' (after his father which means 'God has remembered his promises), the relatives refer to the remembrance of the promises of God.

However, the child was to be called 'John' (God is gracious or God's gift) according to the angel.
John occupies a central position in christendom.

He is the only saint whose birthday is celebrated since it was six months before the birth of Christ. Although conceived with the stain of original sin, he was nevertheless born in grace having been sanctified and filled with the Holy Spirit in the womb (Lk. 1: 15).

He was sanctified before birth.
At his birth Zechariah's joy was couched in the beautiful hymn (Benedictus), the morning prayer canticle in the Roman office.

John grew up living in the wilderness and living only on locust and honey. He was the voice in the wilderness calling people to repentance *"Prepare a way for the Lord. Make his path straight"*.

Having introduced Jesus and having completed his mission of being the forerunner of Jesus, he receded to the background, *"I must decrease so that he may increase"*(Jn. 3:30)

John the Baptist was an upright man. His boldness in challenging Herod which culminated in his beheading after a seductious dance by Salome is worth emulating.

The birth of John the Baptist is significant because it provides the bridge between the old testament and the new testament prophecies.
He preached and called the Israelites to a baptism of repentance from sins. He baptized Jesus as a fulfilment of all righteousness.

He did not put on an unnecessary air of importance rather he understood his place and worked accordingly. He ushered in the ministry of Jesus and pointed him out as the lamb of God.
*PRAYER*🙏: May we experience the same humility and grace that attended to the life and times of John the Baptist. Amen
*May the Almighty God bless and keep you;*
*✝ Father , Son and the Holy Spirit, Amen*
*REV. FR. AMBROSE OFODILE*

10/12/2023

*DEI VERBUM GOSPEL DEVOTIONAL (DVGD)*

*THE SECOND SUNDAY OF ADVENT, YEAR B*

*SUNDAY, 10TH DECEMBER, 2023.*

*“PREPARE A WAY FOR THE LORD, MAKE HIS PATHS STRAIGHT”*

*ISAIAH 40:1-5.9-11*
*2 PETER 3:8-14*
*MK. 1:1-8*
*~REV. FR. AMBROSE OFODILE*

The prophecy of Isaiah who lived around 700BC is a recurrent prophecy during the period of preparation for the coming (Advent) of the Lord.

The first reading of today taken from deutro-Isaiah evokes the atmosphere of the prophecy of ‘soon to end slavery’. It was the end of their exile in Babylon which started around 587 BC. Their release was attributed to the decree of King Cyrus, the Persian king.

We must understand the coded language of the second Isaiah which was only understood by the Babylonian exile. He was careful not to arouse the suspicion of the Babylon security outfit who would consider such prophesy a treasonable felony.

The prophet proclaims ‘Consolation’ for the exiles who already saw their slavery as a punishment from God. The punishment was so much that it was described as an overdose and therefore considered to have atoned for their iniquities.

Whenever we sin, God punishes us like a good Father and brings us back to Himself. We find in this promise of return from Babylon, a second exodus, a reenactment of the original liberation of Israel from Egypt, and this time God would be their loving father. This is made explicit in his Son Jesus Christ who brought the ultimate liberation through his passion, death, and resurrection from the dead.

The second part of the reading calls to mind the angelic voice that proclaims a divine message “Prepare a way for the lord in the wilderness”. Here lies the call for preparation. It is a call for righteous living among Christians. The wilderness evokes the atmosphere of a rusty, curvaceous, fearful, and lonely way. It is a call for making the rough roads of the wilderness smooth in anticipation of the promised Messiah.

As we anticipate the coming of the Messiah in the Parousia necessary preparations must be made. This preparation for the coming of the Lord finds adequate meaning in the Advent period.

To prepare for the coming of the Lord, we must with ‘faith’, the theme of the second Sunday in the Advent period, destroy the structures of injustice in our societies and remove jealousy and rancor. We put away selfishness; evil passions etc. for these constitute the wilderness of our lives. We are called to anticipate the Lord with righteousness, reconciliation, hope, and charity.

At his arrival, the good, true, and compassionate shepherd, our Lord Jesus Christ shall lead his people to good pasture. God promises us his compassion in the Lord Jesus Christ, the great reconciler of man and God. His coming will usher in a new reign of godliness, salvation, and peace to mankind.

It is this coming that St. Peter would want us to anticipate. While we think that he is delaying, we must know that the apparent delay is an opportunity for repentance from all kinds of sinfulness and pervasions. Our waiting will not be in vain if we are on alert at all times since we do not know the day or the hour when he will come.

The second letter attributed to St. Peter was a clarification on the different confusions rife among Christians concerning the coming of the Lord. While some concluded that given the apparent delay, Christ would not come again, some had already speculated dates of his coming.

The writer affirms that God is not restricted within our understanding of time and space. He is infinite, gracious, and kind. Everything is present before him and he will come at a time we least expected like a thief.

While it is clear that no one knows the day or the hour when he will come, we must remain committed to acts of righteousness as we await the Lord.

Writing to a Roman audience, St. Mark started his gospel with a tone or the terse opening words of the book of Genesis (In the beginning God created…)
The gospel of Mark is among the gospels regarded as high Christology because the divinity of Jesus is emphasized, whereas low Christology depicts the emphasis on the humanity of Jesus. However, we see clearly in Mark that Jesus is truly human and divine fitting into what is known as a balanced Christology. The true identity of Jesus as divine is hidden in Mark (Messianic secret) and expected to be revealed at the cross but we find in few instances where there is an attempt to reveal him before the cross.

The theme of repentance is the central point/theme of today’s gospel. John the Baptist dressed in animal skin appeared in the wilderness preaching repentance and return to God. As a fearless preacher, he never minced words in addressing those who came forward for baptism.

John grew up living in the wilderness and living only on locusts and honey. He was the voice in the wilderness calling people to repent *"Prepare a way for the Lord. Make his path straight"*.

Having introduced Jesus and having completed his mission of being the forerunner of Jesus, he receded to the background, *"I must decrease so that he may increase"*(Jn. 3:30)
John the Baptist was an upright man. His boldness in challenging Herod which culminated in his beheading after a ‘seductious’ dance by Salome is worth emulating.

The birth and witness of John the Baptist is significant because it provided the bridge between the Old Testament and the New Testament prophecies.
He preached and called the Israelites to a baptism of repentance from sins. He baptized Jesus as a fulfillment of all righteousness. He gathered many disciples some of whom later became the disciples of Jesus.

He did not put on an unnecessary air of importance rather he understood his place and worked accordingly. He ushered in the ministry of Jesus and pointed him out as the lamb of God

He confronted the leaders of the people (Pharisees and Sadducees) with their sins and was able to reproach them because he was not entangled with their gifts.

John the Baptist exhibited the zenith of humility in acknowledging the supremacy of Jesus even when his position was at stake. He accepted his position as the forerunner of Jesus.

A person in the position of John the Baptist would have felt neglected and humiliated, yet he felt a greater need to project Jesus higher.

Sometimes we attend an event and we are not given adequate honor or recognition, or we are not winning more followers whereas our colleagues are followed everywhere. Does it spark off any low self-esteem or jealousy when people take us as subordinates?

Are there situations and occasions where we realize that the honor given to us is inadequate and we strive to reverse it? Do we prefer to fade into obscurity when our tasks are done like that of John the Baptist or do we continue to seek relevance even when we should recede to the background for younger and better people to emerge?

In our society that is characterized by selfishness and thirst for power, John the Baptist stands as a reference point calling us to humility and faithfulness.
The baptism of John symbolizes that the immersed person dies to sin and rises to become a new creature.

On this second Sunday of Advent, we are called to repent as we await the coming of the Lord. This repentance is a turning away from sin and a return to God (Metanoia), which is expected of every Christian, especially at this period.

*PRAYER:🙏* May the Lord inspire us to leave off our old habits of sin and embrace righteousness which will endear us to God and may the humility of John the Baptist bring us closer to God. Amen
*✝️MAY THE ALMIGHTY GOD BLESS AND KEEP YOU:*
*FATHER, SON, AND THE HOLY SPIRIT, AMEN.*

Happy Catholic

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