THE FRUITS OF PENANCE by Okwara Casmir Ugochukwu

Introduction 

“Penance” is our Lord’s first call to us, seen in the very first words Jesus utters in what scholars tell us and is the very first written Gospel which is seen in Mark 1:15 NAB revised : “This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the gospel” 

Penance is an experience of the gift of God's boundless mercy.

Not only does it [the Sacrament of Penance] free us from our sins but it also challenges us to have the same kind of compassion and forgiveness for those who sin against us. We are liberated to be forgivers. We obtain new insight into the words of the Prayer of St. Francis: "It is in pardoning that we are pardoned." ( United States Conference of Catholic Bishops accessed on 12-03-2024). 

In one of the Teaching of the Church, The Council of Trent (1551) declares:

Penance “As a means of regaining grace and justice, penance was at all times necessary for those who had defiled their souls with any mortal sin.”.

 Jesus Christ is the focus for our penance; Jesus Christ is the way of penance. The primary struggle of penance is thus that daily need to turn away from sin and self and to turn toward Christ and the Gospel. 

THE FRUITS OF PENANCE

Loving God and our neighbors, hating our sins, receiving the Sacred Body and Blood and producing worthy fruits of penance make us one family in Christ, just as Christ will say, “For whoever does the will of my heavenly Father is my brother, and sister, and mother” (Mt. 12:50).

 Living in Christ, living as Christ lived, then, produces the worthy fruits of penance: what are these fruits of penance, they includes; prayer, praise, humility, charity. 

Prayer is spiritual communication between man and God, a two-way relationship in which man should not only talk to God but also listen to Him, because listening is very important in a communication process. Sometimes many of us fall a victim of talking and talking and talking, without listening or actively listening which is very bad. Praying to God is like a child’s conversation with his father. It is natural for a child to ask his father for the things he needs.

There are many promises in God’s Word to encourage us to pray, such as: “He shall call upon me and I will answer him: I will be with him in trouble; I will deliver him, and honor him” which can be seen in (Psalm 91:15) and other quotations in the bible. The Scriptures tell us that we are to pray for one another and also assure us that God hears and answers prayer.

When you receive Christ into your heart, you become a child of God and have the privilege of talking to Him in prayer at any time about anything. The Christian life is a personal relationship to God through Jesus Christ. And best of all, it is a relationship that will last for all eternity and through penance we can achieve this by going back to our father in a way of prayer as this Lenten period encourages us. 

The second fruit of the penance which is praise in tells the recognition of Gods character or work in our lives. An Igbo adage says “ etoo dike na nke omere eme, omekwa ozo” which implies when you praise someone for doing something he does a greater one”. My dear brothers and sisters, sometimes we forget to show gratitude to God for his blessings in our lives. As Dalai lama will say “The roots of all goodness lie in the soil of appreciation for goodness” ( retrieved from goodreads.com on 11/3/2024). Praising God alone and recognizing Him as the all and all paves way for good fortunes for us. This Lenten period encourages to always recognize the works of God in our lives.

Furthermore, humility which is another fruit of penance in emphasis on submission to God and to one another in lowliness of mind. This does not mean been passive or silent always it implies using your talents and capabilities for the glory of the lord. What we have, what are we using it for. Are we using it for good purpose or for evil purpose? Are impacting our knowledge to others or are we selfish with it. We should always look up our Blessed Mother Mary and fellow Her footsteps in the way of Her humility. 

This will lead us to the last fruit fruit of penance which is charity. Charity which is seen as giving, sharing in love. This Lenten period how many people have we been charitable to or are we always at the receiving end. 

My dear brothers and sisters, I will like to conclude by encourage us to always for reflect on our sinful nature and praise God for the sacrifice of Jesus Christ. Jesus came to serve, live, and die for our sins. Lent ends on the glorious day of Easter when we celebrate Jesus' Resurrection. 

CONCLUDING PRAYER

Thank you everyone for your time and for giving me a listening ear this evening. Together let us conclude with a pray as we say, in the name of the Father and of the Son and of the Holy Spirit Amen: “good and gracious God, in Your great mercy, You have called us to imitate and grow closer to Christ, Your Son, by following in the footsteps. Help us, please, to turn away from sin and to be faithful to the Gospel as Christ gives us the grace. Help us always to pray for and to support our brothers and sisters in our common call to Penance. Help us to offer ourselves as Your Son did in loving service of that kingdom where you live with the Son and the Holy Spirit, one God forever and ever. We pray in Jesus’ name. Amen.” In the name of the Father and of the Son and of the Holy Spirit. Amen. Do have a peaceful night rest. 

REFERENCE

Quote by Dalai lama: “The roots of all goodness lie in the soil of ap...” retrieved from goodreads.com on 11/3/2024.

United States Conference of Catholic Bishops accessed on 12-03-2024). 

TRUE REPENTANCE by Sr. Theresa Ujunwa Nwali (SJGS)

1.0. Introduction: 

The need for repentance followed the fall of man. It is this fallen human nature which is prone to sin that brought about the corrupted nature, darkened understanding, weakened will and a strong inclination to evil.  Hence, if there is no sin, there will be no repentance and forgiveness of sin. Humanity knows itself to be frail, fallible and indeed, tainted by sin. Even with every intention to do good, human beings still remain far from perfection. St. Paul experiences this human frailty in himself and expresses: “I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. Now if I do what I do not want, I agree that the law is good. So then it is no longer I that do it, but sin which dwells within me. For I know that nothing good dwells within me, that is, in my flesh. I can will what is right, but I cannot do it. For I do not do the good I want, but the evil I do not want is what I do”. (Rom 7:15-19).  In the same vein, St. John writes: “if we say we have no sin, we deceive ourselves and the truth is not in us (1John 1:8). 

Nevertheless, God has loved us with an everlasting love. He cannot abandon us, therefore, to our lostness which our sin have condemned us to. He looks upon us with mercy. He does not mark our iniquity with the strictness that it deserves. He is compassionate and merciful; he forgives sins and saves in times of affliction (Sirach 2:11). 

 However, God’s readiness to forgive our offences must be met with human readiness to be forgiven. Hence, in the words of Archbishop Fulton Sheen, in his work entitled Lift Up your Hearts:  A Guide to Spiritual Peace, “pardon is not automatic;to receive it, we have to make ourselves pardonable. This calls for true repentance. What is this true repentance? How can we achieve true repentance? These and many more is what this work seeks to address. 

2.0. Repentance: Meaning

Evidently, the major focus of Christ’s mission on earth was to call sinners to repentance: “I have not come to call the righteous, but sinners to repentance” (Luke 5:32). Furthermore, he made it clear that without repentance, there will be no salvation when He says: “But unless you repent, you too will all perish.” (Luke 13:5). In His farewell to His disciples, Jesus commanded that they take His message of repentance and faith to all the nations (Luke 24:47). Above all, the scripture teaches us that true repentance is a necessary condition to receive God’s forgiveness. Hence, we read in Ezekiel 18:30 “Come back, turn away from all your offences, that you may not deserve punishment”. What actually does repentance entails? 

Repentance is a spiritual gift which orients us away from our past sinful life and towards God, and imbues us with a determination to resist further temptations. It involves pain as the heart is filled with remorse, and atonement is sought. Therefore, repentance invariably involves penance. For Fulton Sheen, repentance is inseparable from love. Our hatred of sin is a measure of the deepness of love. We cannot claim to value Divine love unless we avoid all that would wound that love. 

2.1. Types of Repentance 

Repentance has two aspects, namely: interior repentance and external acts of repentance. 

Interior repentance: Jesus’ call to conversion does not aim first at outward works, sackcloth and ashes, fasting and mortification, but at the conversion of the heart. Without this, such penances remain sterile and false. Hence, true repentance is fundamentally interior. It produces in the sinner disgust for sin and motivates him or her to eschew sin and opt for a life of righteousness. It touches the heart, and there it produces the salutary pain and sadness which the fathers called affliction of the spirit and repentance of heart. Accordingly, the catechism of the Catholic Church number 1431 defines interior repentance as radical reorientation of our whole life, a return, a conversion to God with all our heart, an end of sin, a turning way from evil, with repugnance towards the evil actions we have committed. It entails the desire and resolution to change one’s life, with hope in God’s mercy and trust in the help of his grace.

2.2. External acts of repentance

True repentance also manifests itself in visible signs, gestures and works of penance. These are efforts to make reparation for sins and to strengthen the will as it resist the attraction of sin. There is multiplicity of external acts of repentance, three popular forms which express conversion in relation to oneself, to God and to others are: fasting, prayer and almsgiving. These are highly recommended in the scriptures (cf. Tob 2:8-9; Mt 6:1-18). 

Pope St. Leo the Great, in his Lenten sermon, encouraged fasting and works of mercy as means of attaining religious purity. He noted that these religious act help us to get less bound by the vices of our former nature. Christians should embark more devoutly on fasting which means, not only a rejection in our food, but the elimination of our evil habits. To these sensible and holy fast we should link almsgiving which under the one name of mercy covers a multitude of praiseworthy deeds of charity. 

Adding prayer to the list, St. Peter Chrysologus called for these religious acts as the means through which faith stands firm, devotion abides, and virtue endures.  For him, what prayer knocks for upon a door, fasting successfully begs and mercy receives. Prayer, fasting and mercy: these three are a unit. They give life to one another.

2.3. Process of Repentance 

The process of repentance was described by Jesus in the parable of the prodigal son, the center of which is the merciful father as seen in Luke 15:11-24. The fascination of illusory freedom, the abandonment of the father’s house; the extreme misery in which the son finds himself after squandering his fortune; his deep humiliation at finding himself obliged to feed swine, and still worse, at wanting to feed on the husk the pigs ate; his reflection on all he has lost; his repentance and decision to declare himself guilty before his g\father; the journey back; the father’s generous welcome; the father’s joy. All these are characteristics of the process of conversion.

In the church today, these process of repentance is captured with what the church calls the acts of the penitent which include: contrition, confession and satisfaction.

Contrition: the first stage in the process of repentance is contrition. And according to CCC 451, among the penitent’s acts, contrition occupies the first place. It is sorrow of the soul and detestation for the sin committed, together with the resolution not to sin again.

 There are two types of contrition: perfect and imperfect contrition. It is perfect when it arises from a love by which God is loved above all else. Such contrition remits venial sins; it also obtains forgiveness of mortal sins if it includes the firm resolution to have recourse to sacramental confession as soon as possible.

It is imperfect when it is born of the consideration of sin’s ugliness of the fear of eternal damnation and other penalties threatening the sinner. By itself, imperfect contrition cannot obtain forgiveness of grave sins, but it disposes one to obtain forgiveness in the sacrament of penance.

Confession of sin: this is a disclosing of one’ sin to a priest in order to obtain remission for them. It involves disclosure of sins to confessor after one had made a thorough examination of conscience. It is an exterior accusation made in the light of God’s mercy, requiring in repentant sinners the will to open their hearts to the minster of God who absolves the penitent from his sins.

Satisfaction: absolution wipes sins, but it does not remedy all disorder caused by sin.  This makes satisfaction also known as penance, necessary. Sin injures and weakens the sinner himself, and disrupts and ruptures his relationship with God and neighbor. The penitent must do what is necessary to restore the order disturbed or repair the harm caused by his or her sin. For instance, restitution of stolen goods, repair of reputation of somebody slandered, payment of compensation for injuries etc. Here satisfaction is both a remedy for sin and a help for renewal.

3.0 Conclusion : 

The movement of return to God, called repentance entails sorrow for and abhorrence of sins committed, and the firm purpose of sinning no more in the future. Repentance touches the past and the future and is nourished by hope in God's mercy.  Repentance must be inspired by motives that arise from faith not only for the sake of avoiding eternal domination but with sincere desire to reunite  with Christ our lord who first loved us.

JUSTICE AND MERCY OF GOD by Friar Kevin Malimo, OFM, Cap.

Introduction 

Contemplating the justice and mercy of God can lead one down a profound path of reflection. Justice, in its essence, is about fairness, equity, and the application of consequences or rewards according to one’s actions. It’s the idea that every deed, whether good or bad, has its corresponding outcome. Mercy, on the other hand, is about compassion, forgiveness, and grace extending kindness and leniency even when it's not deserved.

When we consider these qualities in the context of God, we encounter a divine paradox. On one hand, God's justice demands accountability for our actions. It reflects His holiness and righteousness, ensuring that wrongdoing doesn’t go unpunished and that righteousness doesn’t go unrewarded. This aspect of God's nature brings a sense of order and moral clarity to the universe.

Yet, alongside this justice, we find the boundless mercy of God. His mercy transcends our understanding, offering forgiveness and redemption to those who seek it. It's an expression of His love for humanity, a love so profound that it extends even to the undeserving. In God’s mercy, we find hope and the promise of a second chance, no matter how far we've strayed.

The beauty lies in the harmony of these seemingly opposing qualities within the divine nature. God’s justice ensures that wrongs are righted, while His mercy offers the opportunity for renewal and restoration. It’s a delicate balance that speaks to the depth of His wisdom and the richness of His character.

As humans, we are called to reflect these qualities in our own lives to strive for justice tempered with mercy, to seek fairness without losing sight of compassion. In doing so, we embody a glimpse of the divine and contribute to the creation of a more just and merciful world.

Gethsemane Epistemology: Not My Will... By Gerald Nwogueze, OFM Cap.

 GETHSEMANE EPISTEMOLOGY: MY WILL BE DONE?

Gerald Nwogueze, OFM Cap

If God exists, what is the evidence? 

The quest for the justification of the belief in the existence of God has been a major subject of concern in philosophical and theological discourse. Our justification for believing is a raw material for our true belief, just as actual justified belief is to knowledge.  Consequently, in the course of history, many schools of

thought have expressed their views and doubts in response to the question, ‘if God exists, how do I know he does?’

In this reflection, I shall distil the points from Paul Moser’s argument for the existence of God, relate it with our daily struggles this journey this lenten season and beyond of seeking the face of Jesus, significantly now that the statues in the church are covered in purple linen. As a way of methodology, I shall begin with the scriptural context, then move to the clarification of concepts and finally reflection proper on the theme for the day. True, this seems to be loaded with content, in fact the topic seems overly intellectual or complicated. No worries, I shall be overly simplistic in my approach and ensure the essence is retained.

Scriptural Foundation

Mark 14:32-15:6, “they [Jesus and his disciples] went to a place called Gethsemane…He said to them, ‘I am deeply grieved, even to death…’ [He] threw himself on the ground and prayed that, if it were possible, the hour [of his arrest and crucifixion] might pass from him. He said, ‘Abba, Father, for you all things are possible; remove this cup [of suffering and death] from me, yet it is not what I want, but what you want.”

Gethsemane Epistemology: Volition and Knowledge 

Epistemology is a branch of philosophy that critically investigates the theories and principles underlying the nature of knowledge. It asks questions like, what is knowledge, how do we know or what is the foundation, sources, theories, justification of knowledge, truth, belief. 

Central to the problem of modern epistemology is the relationship between knowledge and volition. Knowing and willing are interdependent. It is so interconnected that there is no will without an idea, and no idea without the will. Augustine in his Anti-Pelagian writings, noted three faculties by which God’s commandment are fulfilled, namely: capacity, volition and action. Capacity to him is that by which man is able to be righteous; volition, the will to be righteous; action is that by which man is actually righteous. Also, Volition as conceived by Descartes is what we can control, a nature within us that enables us to act freely and make uncoerced choices and decisions.” Here we see that while Descartes likens volition to be what we can control, Augustine likens volition to be what we desire.

Gethsemane Epistemology: Evidence for God

Paul Moser proposed the Volitional Theism which he calls ‘Personifying evidence for God,’ whereby human attains the volitional transformation which includes uncoerced attunement, or cooperation, or submission of their will with God’s moral will, for the purpose of removing human selfishness and all its destructive consequences, as a means of building genuine community under divine moral authority, thus, being agents of God’s evidence.  However, volitional transformation is not one without struggle. Jesus of Nazareth in a garden, actually called Gethsemane is a perfect example he used to demonstrate the volitional struggle with God in the scriptural lines, “yet it is not what I want, but what you want.” 

Gethsemane experience as illustrated here, begins with human conflict between what a human wants and what the divine wants, he tried to pin down that evasion of this will to following our will which is world bound and lacking in moral precepts, brings about many evil which in turn forms a barrier to the evidence and experience of God with the transformation therein. However, the it ends with a resolve to submit to what the divine wants, if this struggle is overcome, the response of the human agent is an uncoerced ‘let your will be done.’ After this is done, the transformed agent launches into divine reality and begins to see God as God; the one with morally perfect authority over human desires and intentions, whose will is worthy of submissiveness and obedience. 

Furthermore, Moser quoting Albert Schweitzer in his Quest for Historical Jesus, proposes that Jesus creates a fellowship with us when we unite our wills with his, by so doing we develop his personality, rediscover ourselves and become another Christ. This implies that we become living presence of Jesus and his evidence, by our volitional condescension in fellowship with Christ. This is possible when we can sacrifice what we think best we want to link up in volitional conformity with what we believe God wills and thinks best for us. 

Furthermore, he posited that the Gethsemane does not end in the knowledge of what is good or bad but in volitional responsiveness to God, who aims at establishing a genuine divine-human interaction and filial relationship. This he concludes require faith, not an intellectual affirmation of proposition. 

Reflection and Evaluation 

Lenten season is that calls us to align our will to the divine will. It was Jean-Jacque Rousseau who said that man was born free but in every where he is in chains. We all are born with God given free will to desire and make choices, both those that liberates us and those that makes us captives in the den of sin and death. In the garden of gethsemane of our hearts, we face dilemma, pain and regreats, plunged in deep conflict between letting ourselves remain man and God God. We want God to do it our way, we want him to strike down the enemies, to take the cup of suffering away, to revert the penalty of our salvation and the cross of glory. Yes the struggle is normal, even Jesus suffered greatly because he foresaw what would become of him, yet he resigned to the will of God. 

Dear friends, when we resign to the will of God, we become Christ-like, we bear the silence of God, his seemingly hiddenness in the midst of our scourging, crowning with thorns, carrying of the cross, many falling and rising. But notice something, he sends little consolations significant of his presence. Sometimes we want to see Jesus himself come down to us, but then, he sends your family and even strangers to help; Simon of Cyrene once again would be compelled to help, veronica would come with her towel so you can see clearly that calvary is near, the women of Jerusalem would show sympathy and solidarity, oh what more can I say, a little while you would sigh and say, it is finished.  

Gethsemane is very important in our Christian journey, it is garden of decision and that moment of transformation. In baptism we decide, by deciding participate in the God life as prophets, priests and kings. We resist and defeat Satan, once again, again and again when tempted to eat the Apple in the garden, to feed our eyes and hearts with fruits of impurities, jealousy, envy, fear, anger, sloth, pride   As we grow, we are confirmed by the power of the Holy Spirit we are plunged into to deeper mysteries our militancy, set on mission both little and great, we become once again pentecosted with the fire of divine love. God has equipped you to be able to choose Him yet at the same, he never tampers with your free will. He wants you to choose him at every point in time and freely and uncoerced. It may not make sense now, at the resurrection, it will. 

In conclusion, our reflection began right after the introduction by introducing the concept of volition. Augustine viewed volition to be a desire to be righteous, Descartes likens the will to be something controlled by human. Gethsemane epistemology presented in this reflection points at the struggle between letting what we will and what God wills. Yet we cannot will without knowing. We learn from Paul Moser that Christianity is a religion of inclusive love, unfathomably great in considering the forgiveness and reshaping of personality, in inclusive and uncoerced filial relationship, bound by compassion. Reflecting on the import of volitional theism on Lenten journey, I conclude by saying that God has equipped us with all resources we need to belong to Him and to choose him freely and uncoerced, here it all makes sense that the call and journey to Christian perfection is daily and our response to the call of Jesus to be promptly. “Not my will but your will be done”

References 

Audi, R. 1998. Epistemology: A Contemporary Introduction to the Theory of Knowledge. New York: Routledge Taylor & Francis Group. 2.

Gary, H. “Descartes on Sensory Representation, Objective Reality and Material Falsity” In Kareen Detlefsen (Ed.). 2013. Descartes’ meditations: A Critical Guide. New York: Cambridge University Press. 132.

Moser K. P. ”Gethsemane Epistemology: Volitional and Evidential.” Phiolosophia Christi. Vol. 14, No. 2 ( January, 2012.) 267.

Schaff, P. (Ed.) 2017. Augustine Anti-Pelagian Works. Canada: Woodstock. 306.

The Essence of the Cross by Anosike Patrickmary

Introduction 

Many meanings can be attached to the cross.

The Cross is a great contradiction. A simple upright post with a transverse bar used for crucifixion. It's a symbol of death, but so much more. Death and life, hate and love, violence and peace, accusation and forgiveness, sin and purity, brokenness and wholeness, all is lost yet everything is gained, destruction and restoration, defeat and victory. Once the cruelest form of execution, yet now it is a symbol of abundant life.

(1 Cor 2:1-2) And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. {2} For I determined not to know any thing among you, save Jesus Christ, and him crucified.

1. The cross is the center of the story of the Scripture.

A Bible without a cross is a Bible without a climax, a Bible without an ending, a Bible without a solution. The spiral of sin that began in Genesis 3 must be stopped; the death of Jesus terminates the downward spiral. In Jesus’s body, he took on the sin of the world and paid the price of all humanity. At the cross the new Adam, Abraham, Moses, David arises to create a new humanity, family, and kingdom. That is why Paul doesn’t say he decided to knowing nothing except the incarnation, resurrection, or the ascension of Jesus, but the nothing except Jesus Christ and him crucified (1 Cor. 2:2). Wisdom was found not beyond the cross, not above the cross, not below the cross, but in the cross.

2. The cross redefines power in the kingdom.

Jesus’s announcement that the kingdom of God has come is conclusively revealed in the Christ-event on the cross. The Scriptures narrate how God will manifest his kingship on the earth. He gives Adam and Eve the task of ruling and reigning over the earth as his representatives, but they attempt to seize power for themselves (Gen. 3:5). In fact, all of their children do the same. Babel (or Babylon) is the city opposed to the reign of God. Jesus comes as the true Son and redefines power by displaying strength through weakness. He does not exploit his power like Adam, but empties himself (Phil. 2:5–6). He becomes a servant of all, and thereby is exalted as ruler of all (Phil. 2:9–11).

3. The cross inaugurates the new covenant.

At the Last Supper Jesus interprets his death as bringing in the new covenant. It is by his body and blood that his new community is formed. Just as the people of Israel were sprinkled with blood as they entered a covenant with Yahweh, so the disciples are members of the new community by the pouring out of Jesus’s blood. The new covenant community now has the Torah written on their hearts and they all know the Lord because of the gift of the Spirit (Jer. 31:33–34).

4. The cross conquers sin and death.

The cross cancels the record of debt that stood against humanity (Col 2:14). On the cross Jesus bore our sins in his body, so that we might die to sin and death (1 Pet. 2:24). The curse of sin and death was placed on Jesus so that we might obtain the blessings of Abraham (Gal 3:13). Understanding the cross and resurrection as a single event is important here, for it is through the death and resurrection of Christ that death is swallowed up in victory (1 Cor. 15:54–55).

5. The cross vanquishes the devil.

On the cross, Christ did not only conquer sin and death, but he conquered the spiritual forces of darkness. A cosmic eruption occurred at Golgotha; a new apocalyptic force entered the world and the old magic was conquered by a deeper magic. He disarmed the power and authorities, putting them to open shame, and triumphs over them on the cross (Col. 2:14). When Christ rises from the dead he is seated at the right hand of the Father in the heavenly places, far above all rule and authority and power (Eph. 2:20–21).

6. The cross is substitutionary.

The cross is for us, in our place, on our behalf. He laid down his life for His sheep. He is our sacrificial lamb. “Behold the Lamb of God who takes away the sin of the world” (John 1:29). Just as Abraham raised his eyes and looked and saw a ram to offer as a burnt offering in the place of his son (Gen 22:13), so too we look up and see Jesus as our replacement. He became a curse for us (Gal 3:13), meaning he takes the place of all the enslaved, the rebels, the idolaters, and the murderers. If the conquering of the spiritual forces is the goal, then substitution is the ground or basis for this conquering (Gal. 1:4). “The cross represents not only the great exchange (substitutionary atonement), but also the great transition (the eschatological turn of the ages).”

7. The cross is foolishness to the world. “Christianity is the only major religion to have as its central focus the suffering and degradation of its God.” And Paul acknowledges that this message of Christ crucified will be a stumbling block to Jews and folly to Gentiles (1 Cor 1:23). It is not an inherently attractive message, until spiritual eyes of sight are granted. The world looks at the cross and sees weakness, irrationality, hate, and disgust. In the early decades of the Christian movement the scandal of the cross was most self-evident thing about it. It was not only the death of the Messiah, but the manner of his death that is an offense.

8. The cross brings peace, reconciliation, and unity.

At the cross the whole world has the opportunity to be reconciled to the Father. The peace that the world has been seeking, the unity of all people is found in blood. “For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility” (Eph. 2:14). Reconciliation for the world, peace, shalom, and unity comes only by the blood of the cross (Col 1:20). No blood means no harmony.

9. The cross is the marching order for Christians.

After Jesus explained to his disciples that he must suffer, he tells them, “If anyone would come after me, let him deny himself and take up his cross and follow me” (Matt 16:24). Paul embodies the cross in his ministry, becoming the fragrance of death as he is lead on the triumphal procession (2 Cor. 2:14–17), and he even said that he has been crucified with Christ (Gal 2:20). But Paul does not merely apply the cross to his own ministry, but he instructs the new community at Philippi to have the mind of Christ (Phil. 2:5) which is defined by Jesus’s humility on the cross (Phil. 2:8). The cross is not only where our sin is paid for, where the devil is conquered, but the shape of Christianity. As Rutledge has said, “the crucifixion is the touchstone of Christian authenticity, the unique feature by which everything else. . . is given true significance.”

In all honesty any christian that is always running away from suffering, is not yet a good christian because to show that we love God is to accept all the pains and sufferings that He has allowed in our lives.

Brothers and sisters in Christ we have come to the end of today's reflection.

Thank you and God bless you both now and forever. Amen.

The Dust I Am by Fr. Paul Obumneme Agbo, SDL

 The Dust I am

“Then the Lord God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being” (Gen. 2:7).

Introduction 

The Genesis accounts of creation demonstrate how God created the universe ex-nihilo. But one interesting thing about the first creation account is that, special interest was shown by God in the creation of man. On the sixth day, God seems to pause and draw within himself. This was actually a break. God changed his mode of operation on the sixth day. He looks for a blueprint for man and turns within himself to find it. God no longer resorts to use of words only, rather he became the sculptor who molded man out of dust. 

The above passage from the Book of Genesis is a reality that humanity has come to live with which he cannot run away from just as he cannot run from his shadow. Just as a potter does with clay, so did God fashion man out of dust and gave him life through his breath. The writer of the Book of Genesis says that when man fell, God said to him. This implies that being dust is a reality man cannot deny.

Man is not just a Material Being

The scripture teaches us that man even though made out of dust is created in God’s image. He has something of God in him and that is His spirit. He is not just something but someone (CCC, 357). Man is a being that is both spiritual and corporeal (CCC, 362). This calls to mind the admonition of the Apostle in Romans 8:5-8, urging us to devote attention to our spirit and the things of the spirit.  In as much as we are called to pay attention to the things of the spirit, the Council Fathers write that the body and soul of man form a unity, so none should be neglected. “Nevertheless, man has been wounded by sin.” This resulted to the struggle he experiences in himself (his body is in revolt). Man’s very dignity therefore requires that he should glorify God in his body, and not allow it to serve the evil inclinations of his heart” (Gaudium et Spes, n. 14). We can attribute these evil inclinations of man’s heart to the distortion caused by original sin. 

Man, a Product of Dust: The Reality of the Sin in us.

In as much we may not delve into the discussion on original innocence/original sin. It is appropriate to state that man was made in image and likeness of God. This implies that he was created good, innocent, and happy and lovely. However, these were shattered as a result of man’s sin/disobedience. It was after his disobedience that man was told by God, “for dust you are and to dust you will return” (3:19).

What are we to do?

There is need to acknowledge our nothingness and our need for God’s Grace.

Checkmate our quest for material possessions. This implies that we are to always go for the thing that is more important, i.e. things that will take us to our eternal destination. What the flesh can offer is temporal.

Have a preference for humble way of living. Humilitas, the Latin equivalence for ‘humble’ simply means “grounded”, or “from the earth”. It derives from ‘humus’ which means “earth”.

Accepting one’s limitations: There is none on earth who does not need the other. The overly quest for independence is the consequence of the concupiscentia originalis (the concupiscence of the original sin). This is the outcome of man’s desire to be like God. As psychosocial beings we need the other to complement what we do not possess. The acceptance of these limitations is realization of the reality of our dependence on God, in whom we live, move, and have our beings. 

Conclusion

Reminding us that we are dust is not to devastate or put anyone into despair, but to call our attention to the choices we make every day. The body and the spirit need to work together for the good of man and not for his damnation. Nonetheless, the season of lent calls us to a warfare against the things that militate our spiritual growth. 

Let us pray

O God, who desire not the death of sinners, but conversion, mercifully hear our prayers, and in your kindness be pleased to bless us. We acknowledge we are but ashes and shall return to dust, may, through a steadfast observance of Lent, gain pardon for sins and newness of life after the likeness of your Risen Son. Who lives and reigns forever and ever. Amen.

MERCY: THE BEDROCK BEHIND THE SEASON BY FRIAR GEOFFREY EGWUATU, O.F.M.Cap.

 INTRODUCTION 

Welcome, everyone, to today’s reflection on mercy. Good evening, dear friends in Christ, My name is Friar Geoffrey Egwuatu, OFMCap. I am a Capuchin and a student of philosophy at Ss. Peter and Paul Catholic Major Seminary, Bodija, Ibadan. I am privileged to be here with you this evening as we continue on this Lenten journey together. In a world often characterised by division, conflict, and injustice, the concept of mercy stands as a beacon of hope and compassion. Let us embark on a journey to explore the significance of mercy in our lives and our relationship with God and others as we reflect on the theme: “Mercy: the bedrock behind the season.” But before we excel, let’s look at what mercy is. Mercy is forgiveness shown towards someone whom it is within one’s power to punish or harm. It is likened to clemency. Mercy is a consequence of love, which is deeply rooted in compassion, forgiveness, kindness, and understanding. It is a way of expressing our love for others, even in difficult circumstances. One who shows mercy is one who truly loves. No one truly loves anyone other than God, who is love. The mercy of God stems from the root of His love. We humans are perfect evidence of God’s mercy. The love of God is seen played out right from the creation of man, and it has always been His desire to redeem man after his fall, as seen through many generations before the advent of Christ. In His compassion and love for man, He drew close to Abraham: despite man’s waywardness, God showed mercy toward Noah and his family by sparing them from the flood, depicting His willingness to start over and a new covenant, which is represented with a bow in the sky—the rainbow (Genesis 9:16). He delivered Israel, His chosen people, from bondage through Moses (Exodus); warned the people of Nineveh through Jonah; subsequently, He tried to warn man through His prophets to desist from his evil path, for He derives no pleasure in man’s destruction (Ezekiel 18:30b–32). For the love He has for us, God enters into human experience through the birth of Christ to offer salvation and reconciliation, which He achieved when He handed over his son to be crucified for our sins.

Dear friends, We all have sinned and fallen short of the grace of God (Romans 3:23–26). It is God’s will to save us, and nothing pleases Him more than our coming back to Him with true repentance like the prodigal son (Luke 15:11-32). True repentance and reconciliation begin with honest and sincere acknowledgment of the sins we have committed and being truly sorry for them, then we make a resolve to leave our old life behind and become a new person in Christ.

True repentance comes with the desire to love like Jesus and be willing to make sacrifices for the good of others. If this is not our goal, then it will be very difficult for us to do what is acceptable and pleasing to the Lord. As Catholics, we are privileged to be graced with the sacrament of reconciliation—penance. Unfortunately, we do not use this privilege. We are of the protestant mentality that we could just pray and our sins would be forgiven rightly, but the sacrament of penance brings us back into the sheepfold of Christ. In this reflection, we ought to sit back and ask ourselves these questions: How often have I sought to be in a good relationship with God? When was the last time I went for confession? How often do I long to return to the sheepfold of God?. We are already three months into the new year, and some of us cannot boast of going to confession, not even once this year. This implies that we pride ourselves on not being sinners and not in need of God’s mercy.

The season of lent is a reminder of God’s love for us and the mercy He has shown to us feeble mortals. It is a time to sit and recollect, to try to make amends, and to inadvertently return to our Father. To this end, it is a call to recognise ourselves as sinners, ask God’s mercy, abide by His commands, and reciprocate that mercy to our fellow men. Just as we ourselves seek mercy from God, it is only right to extend such mercy to our neighbours. Christ taught this to us in the Lord’s prayer when He said: “Forgive us our sins as we forgive those who sin against us" (Matthew 6:9-13) and in the parable of the wicked servant, which illustrates that mercy is shown to those who extend it to others. This is the basis of Christ’s commandment: “Love one another as I have loved you.” (John 15:12) It is in these acts of love that we become perfect, just like our Heavenly Father. If we hope for mercy, we show mercy. If we look for kindness, we show kindness. If we want to receive, we give. If we ask for ourselves what we deny to others, our asking is a mockery. Let this be the pattern for us all when we practise mercy: show mercy to others in the same way, with the same generosity, with the same promptness, as we want others to show mercy to us. It is also essential to note that ‘others’ incorporates those who do not wish us well; in an extensive way, we could say our enemies, not just those who hurt us.

God wants all His beloved ones to have the opportunity to repent, and He confirmed this desire by His almighty will. In light of this, we should obey His sovereign and glorious will and prayerfully entreat His mercy and kindness. We should be suppliant before Him and turn to His compassion, rejecting empty works and sins that could lead to death. Furthermore, let us ensure that we remain in relationship with God by strengthening our prayer life. Prayer is an offering that belongs to God and is acceptable to God: it is the offering He has asked for, the offering he planned as His own. Prayer is the one thing that does attract God’s mercy. Prayer cleanses us from sin, drives away temptation, comforts the fainthearted, gives new strength to the courageous, supports those who are falling, and sustains those who stand firm, to mention but a few.

Dearest friends, It is not enough to seek God’s mercy in this season and then return to our former ways afterwards; rather, let us take this season as a turning point in our lives. God’s love for us is unending. There is never a time when the Lord rejoices at the death of a sinner or a wicked person. Instead, He wills that a sinner should repent and return to Him. If the Lord should mark our iniquity, the Psalmist says, none of us will stand before Him (Psalm 130:3). However, He gives us an opportunity to turn away from our evil ways and live. He desires us to return home to Him. Like the Father in the parable of the prodigal son, He waits patiently with arms outstretched, evident in His son, who hangs on the cross, willing to give whoever wishes an embrace of love. Let us not delay. It is never too late to return, but tomorrow might be too late. The God who did not need us to create us needs us to save us.

As we sojourn through lent, let us embrace mercy as the basis for our spiritual journey. May God grant us the grace of docility so that, through the action of the Holy Spirit, we may be truly cognizant of His love and, with a contrite heart, seek His mercy, extend it to others, and so come to share in the glory of His kingdom, where He lives and reigns forever and ever. Amen.

Peace be with you.

FORGIVENESS A HEALING RECIPE By Igwebudu Francisca Onyinye (Dr. G)

INTRODUCTION 

In the journey of life, we encounter moments that challenge our emotional resilience, and forgiveness emerges as a potent remedy. This presentation aims to shed light on the vital role forgiveness plays in promoting emotional and mental well-being. Let's delve into the power of forgiveness as we unravel its significance and learn how it serves as a healing elixir for our minds and hearts.

DEFINITION OF FORGIVENESS.
Forgiveness is the intentional and voluntary process of releasing resentment and relinquishing the desire for revenge. It's a deeply personal choice that transcends merely condoning the wrongdoing. Rather, forgiveness empowers individuals to free themselves from the emotional burdens of anger, fostering a path toward healing and inner peace.

WHY FORGIVENESS MATTERS
Forgiveness holds profound significance, not only for our emotional well-being but also for our overall health. Research has shown that embracing forgiveness leads to a myriad of psychological and physical benefits.
Reduced Stress: Forgiveness acts as a powerful stress-reduction tool, easing the burden on our minds and bodies. Letting go of grudges can contribute to lower cortisol levels and a more resilient stress response.
Improved Mental Health: The act of forgiveness is closely tied to mental well-being. Individuals who forgive tend to experience lower rates of anxiety and depression, fostering a positive and resilient mindset.
Enhanced Relationships: Embracing forgiveness strengthens the fabric of our connections with others. It promotes empathy, understanding, and trust, ultimately leading to healthier and more fulfilling relationships.
As we explore the depths of forgiveness, it becomes evident that its impact extends far beyond emotional healing, reaching into the very fabric of our physical and social well-being.

INGREDIENTS OF FORGIVENESS.
Forgiveness, much like a well-crafted recipe, comprises key ingredients essential for its transformative power. Let's explore these foundational components:
Empathy: The ability to understand and share the feelings of another is a cornerstone of forgiveness. Empathy allows us to connect with the experiences of those who may have wronged us, fostering a bridge of understanding.
Understanding: Forgiveness thrives on comprehension. It involves gaining insight into the motives, circumstances, and perspectives surrounding the actions that led to the need for forgiveness.
Acceptance: Central to the process is the art of acceptance – acknowledging the reality of the situation without minimizing its impact. Acceptance enables us to move beyond resentment and embrace the imperfections inherent in human interactions.
Letting Go of Anger: Forgiveness requires a conscious decision to release the grip of anger. By relinquishing resentment, we open space for healing and personal growth, creating a foundation for a more positive and balanced emotional state.
As we combine these ingredients, the recipe of forgiveness unfolds, offering a profound pathway to emotional liberation and inner harmony.

Acceptance: Nurturing Growth and Healing
Acknowledging Reality: Acceptance is the acknowledgment of the truth, recognizing the impact of the situation without denial. It's the first step towards forging a genuine path to forgiveness.

Embracing Imperfections: In the realm of forgiveness, acceptance invites us to embrace the imperfections inherent in human interactions. By acknowledging our shared fallibility, we create a space for compassion and understanding.

Stability for Healing: Acceptance acts as a stabilizing force, providing a solid ground for emotional healing. It allows individuals to move beyond the pain, creating room for personal growth and transformation. As we incorporate acceptance into the forgiveness recipe, we build a resilient foundation, fostering an environment where healing can unfold naturally. It's a powerful tool that empowers us to move forward with grace, leaving behind the weight of resentment.

Letting Go of Anger: Liberating the Heart
Conscious Release: Letting go of anger is a deliberate choice, a conscious decision to release the grip of resentment. It's an act of self-empowerment that opens the door to healing.

Creating Space for Positivity: Like clearing a cluttered room, letting go of anger creates space for positive emotions to flourish. It paves the way for joy, peace, and gratitude to fill the void left by resentment.

Personal Liberation: Liberation from anger is a form of self-liberation. By shedding the weight of negative emotions, individuals reclaim control over their emotional well-being, fostering a sense of inner freedom. In the alchemy of forgiveness, letting go of anger is the transformative process that allows individuals to break free from emotional chains, unlocking the door to a brighter and more harmonious future.

The Healing Process: A Journey of Transformation

Acknowledging Pain: The first step in healing through forgiveness is acknowledging the pain. It's about confronting and understanding the emotional wounds, allowing for an honest appraisal of the situation.

Choosing to Forgive: The healing journey begins with a conscious choice to forgive. This decision marks a pivotal moment, empowering individuals to take control of their emotional well-being and chart a course toward liberation.

Working Through Emotions: Forgiveness is not a linear path but a process that involves navigating through a range of emotions. It requires patience,self-reflection, and a willingness to confront and process complex feelings.

Moving Forward: Ultimately, the healing process propels individuals towards a future unburdened by resentment. It's a transformative journey that cultivates resilience, self-compassion, and a renewed sense of inner peace As we navigate the stages of acknowledgment, choice, emotional exploration, and progress, the healing process unfolds as a dynamic and empowering experience, offering individuals the opportunity to emerge stronger and more whole.

MY PERSONAL STORY
Once upon a time, in the intricate tapestry of my life, there existed a chapter shadowed by mistakes and regrets. I had carried the weight of a decision that haunted me every waking moment. A choice made in haste, fueled by the turbulence of emotions, left a trail of consequences that seemed insurmountable. Guilt became a relentless companion, gnawing at my spirit, and my self-esteem plummeted to new lows In the depths of my struggle, I embarked on a journey of self-forgiveness. It wasn't an easy path, fraught with moments of self-doubt and remorse. However, I decided to confront my inner demons with courage. I began by acknowledging my imperfections, understanding that everyone stumbles along life's journey. In this acknowledgment, I found the courage to release the heavy burden of guilt that had chained me for so long. It was a conscious act of letting go, a declaration to myself that I deserved the freedom to heal.
As I embraced self-compassion, a profound transformation unfolded. I treated myself with kindness, the same kindness I would extend to a dear friend facing a similar situation. The internal dialogue shifted from, self-condemnation to self-nurturing, creating a space for healing and growth With time, I witnessed the transformative impact on my mental health. The weight that had burdened my mind began to lift, replaced by a sense of relief and newfound clarity. My self-esteem, once shattered, started to rebuild itself, brick by brick, as I recognized my own resilience and capacity for change.
The journey of self-forgiveness became a beacon of hope for me. It was not about erasing the past, but rather about learning from it and moving forward with newfound wisdom. 

My story reminds us that forgiveness, especially of oneself, is a powerful elixir for mental health and self-esteem—a testament to the strength that resides within each of us. Through this voyage, I not only overcame guilt but also discovered the profound strength that comes from forgiving oneself. 

FORGIVING ONESELF

Embracing Self-Compassion for Inner Healing
Recognizing Imperfection: The journey of self-forgiveness begins with acknowledging our own imperfections and mistakes. It's a humbling realization that sets the stage for growth.

Letting Go of Guilt: Self-forgiveness involves consciously releasing the weight of guilt. By understanding that everyone makes mistakes, individuals can free themselves from the shackles of self-condemnation.

Cultivating Self-Compassion: Embrace the importance of self-compassion in the forgiveness process. Treat yourself with the same kindness and understanding that you would offer to a friend facing similar challenges.

Building a Path to Renewal: Self-forgiveness is a transformative journey toward renewal. It allows individuals to learn from past experiences, foster personal growth, and move forward with a sense of self-empowerment.

In the realm of forgiveness, extending compassion to oneself is a crucial and often overlooked aspect. By forgiving ourselves, we open the door to inner healing, creating a foundation for a more compassionate and resilient self.

Conclusion

Forgiveness: A Gateway to Emotional Liberation

In concluding our exploration of forgiveness as a healing recipe, we recognize that forgiveness is not just a virtue; it's a transformative force that holds the key to emotional liberation.

The Healing Power: Forgiveness, with its blend of empathy, understanding, acceptance, and the release of anger, serves as a potent catalyst for healing emotional wounds.

A Dynamic Process: The healing process of forgiveness involves acknowledging pain, making a conscious choice to forgive, working through emotions, and ultimately moving forward with resilience and grace.

Universal Impact: Through case studies and personal stories, we've witnessed the universal impact of forgiveness in restoring relationships, fostering workplace harmony, and promoting self-healing.

Self-Forgiveness: Crucially, forgiveness extends to oneself. Embracing self-compassion and letting go of guilt are vital elements of the forgiveness recipe, paving the way for personal renewal.

As we embark on our individual journeys, may we carry with us the understanding that forgiveness is not a sign of weakness but a testament to our strength and resilience. By incorporating forgiveness into our lives, we unlock the door to emotional well-being, creating a path to a brighter and more harmonious future.
May the good lord bless us all and 
strengthen us always through Christ our lord AMEN.

Spiritual Disciplines: fasting, prayer and almsgivingby Sr. Sandra Anikpe

INTRODUCTION 

If my people who are called by my name humble themselves, and pray and seek my presence and turn from their wicked ways, then I will listen from heaven and forgive their sins and restore their country.  2 Chronicles 7:14

Lent is  a time of penance and conversion, a time for serious prayers. A time we prepare ourselves both physically and spiritually. May our efforts during these forty days journey with the Lord never be wasted. 

FASTING 

 : It means reduction of food and drinks intake. We are to eat a moderate or normal meal for a day. But we must not only fast from edible, we can equally fast from our sinful ways. We can:

Fast from judging others. 

Fast from anger, fill yourself with patience.

Fast from bitterness, fill your heart with forgiveness.

Fast from being discontented, fill your heart with gratitude.

Fast from useless worries, fill yourself with trust in God.

Fast from complaining, fill yourself with esteem.

Fast from hurtful feelings and words, fill yourself with phrases that heal.

Fast from everything that separates you from God. 

HOW TO START FASTING

: Gradual process, start in a little way.

: Take it gentle, keep it simple.

: Make it moderate, so it doesn't affect you or others.

: Make it confidential, between you and God. Do not blow the trumpet.

: Make a plan for your fast. 

IMPORTANCE OF FASTING

: According to St. Augustine, “fasting cleanses the soul, raises the mind, subjects one's flesh to the spirit, renders the heart contrite and humble, scatters the clouds of concupiscence, quenches the fire of lust and kindles the true light of chastity".

: Fasting helps one to be spiritually alert and also enables the Holy Spirit to reveal spiritual messages. 

: St. Ambrose also says, “ fasting is the death of sin, the destruction of our crimes and the remedy of our salvation”.  

: “Fasting and sackcloth are the arms of penance, the help of sinners “{St. Jerome} 

: “No one fasts for human praise, but for the pardon of his sins”. Says St. Augustine.

BIBLE QUOTATIONS ABOUT FASTING.

_ King David said, “ I humbled myself by fasting. Psalm 35:13

_For spiritual growth. Matthew 6:16-18

_Fasting to be humble. Ezra 8: 21-23

_Fasting to seek God's will or direction Exodus 34:28

E.t.c

Now let us talk about the second one. 

PRAYER

 : It is a deliberate communication, a supplication or intercession between you and God. According to St. Theresa of Avila , she says,” prayer is to realize how much it means to you to have God's friendship and how much He loves you “ In prayer we can find the true light of Christ, more grace, strength, virtues and knowledge. 

NOTE : Before jumping into your request, these are the four steps by which you should follow or pass through.

: Prayer of Adoration, you are to adore and glorify His name, for He deserves all praises and glory.

: Prayer of Contrition, Here you are to confess your sins to Him, ask for His forgiveness. Feel remorse for your sins.

: Prayer of Thanksgiving, thank Him for His wonders in your life and family. Appreciate His love, thank Him for His protection and providence. etc

: Prayer of Intercession/ Petition: Now you are free to place your humble request.

Some of us don't know the benefits of prayer, and that's why we do allow ourselves to be tormented by the devil. Because we relax and rely on others' prayers . Instead of opening our hearts and mouths to pray. So here are the benefits of prayer:

. It makes us more like Christ.

. It enlightens us about spiritual/ heavenly things

. It allows us to have interior peace and joy.

. It humbles the proud.

. It makes you willing and ready in following Christ's ways.

. It brings us closer to God our Father. etc.

But unfortunately some of us pray only when we're in difficulties. We are to keep communicating with our Father in heaven season and out of season. Both in bad and good times.

Now, let us talk about the third one.

 ALMSGIVING

According to the Catechism of the Catholic Church 2462, it considered almsgiving as “a witness to fraternal charity” and " a work of justice pleasing to God.” It is an act of donating or a charity given to the less privileged. It must be voluntarily, not giving to gain, or giving with grudges. Do not give to be praised or gain favor. Because some of us prefer exchanging our gifts with the rich who have enough, instead of giving to the poor who don't have. And you will see others making a show of their gifts. Some prefer giving in public for everyone to see, even when they give you in secret, they go around to broadcast what they have offered, what a shame. 

Romans 12:20

And more: If your enemy is hungry, give him something to eat; if thirsty, something to drink. By this, you will be heaping red-hot coals on his head.

Ephesians 4:32

Be generous to one another, sympathetic, forgiving each other as readily as God forgave you in Christ.

If we can enter the church day and night and implore God to hear our prayers, how careful we should be to hear and grant the petitions of our neighbor in need.”

– St Francis of Assisi 

In case you are not aware, charity washes away our iniquities. Remember, God loves a cheerful giver, give from your heart without expecting human praises, and see what will be done to you by God. 

In conclusion, I want to remind you once again that this is a season of repentance, a season of penance, a season of interior renewal. May God bless us all as we journey wit

h Him in these forty days FASTING, PRAYER AND ALMSGIVING. Peace be with us.