By Val Obienyem
Today is Palm and Passion Sunday. After the readings from the point of procession, Fr. Chigozie Jidere, our Chaplain, spoke briefly, reserving what he has for the sermon proper. He followed and explained the events methodically. Here, he resolved the question of why Christ chose to ride on a donkey instead of a horse. According to Fr., in the classic exegetical interpretation of the Bible by a typical Catholic priest, riding on a donkey represented humility and peace, in contrast to an equestrian ride that represented war and conquest.
Allow me to digress briefly as we immerse ourselves in the Holy Week. Let us remember that the events of Palm Sunday herald the beginning of the sacred week leading up to Easter. Soon, there will certainly be perennial debates among religious dissenters who do not know their rights from their lefts on the biblical nature of all Christian feasts, including Easter. It is worth noting that the method of determining the date was established as a Catholic tradition by the First Council of Nicaea in AD 325 and ratified by Pope Sylvester I. While most Christian Churches adhere to this tradition, some may be swayed by doubts to question what is beyond them.
This reminds me of the time I accompanied Mr. Peter Obi and then-President Goodluck Jonathan on a pilgrimage to Israel, where the Stations of the Cross were a central part of the experience. President Jonathan, though not a Catholic, led the Stations of the Cross, with guidance from his Catholic Minister, Prof. Viola Onwuliri, showcasing the relationship between the Catholic Church and other denominations. This illustrates the importance of seeking direction from the Catholic Church in religious matters, as they hold significant expertise and guidance as the foundation and custodian of christian truth (“fons et erigo”). In this context, “Roma locuta, causa finita est” holds true.
In today’s era, amidst the proliferation of miracle pastors that do not even believe in God, many young people, following their deceptions, relentlessly question various aspects of Christianity, often expressing a desire to return to paganism. Reminiscent of eristics, they scrutinize everything from the historical existence of Christ to the validity of the Bible. However, true Christians need not be unsettled, as such skepticism is nothing novel. Throughout history, figures like Herman Reimarus, Heinrich Paulus, David Strauss, Ferdinand Baur, Bruno Bauer, and Ernest Renan have engaged in similar inquiries. Abbey Loisy’s rigorous textual analysis of the New Testament even led to his excommunication by the Catholic Church. Napoleon himself, in 1808, queried German scholar Wieland about the historicity of Christ. While this discussion warrants further exploration, it serves to remind modern Church critics that their skepticism is not groundbreaking as they sometimes see themselves as modern Euclid that have discovered new demonstrations in geometry; rather, it echoes closed and superceded debates.
With the foregoing wrestling in my mind, we rode in peace and humility, we rode with Christ into the Church. The crucifix and holy images are still covered. It has been explained that the covering from the 4th Sunday of Lent till Holy Saturday, symbolizes many things, including the fact that the Jews were looking for Christ.
Following the extensive gospel reading (Passion), Fr. often, in his distinct manner, appears detached, yet he exudes an air of deep self-assurance in his biblical knowledge. While the narrative of the passion unfolded, casting Fr. as Christ, the narrator introduced numerous characters intertwined in the passion story. Selecting four characters, Fr. deftly wove their roles into his message for the day, commencing with Christ.
According to him, Christ embraced his passion to bring us salvation, considering it the ultimate sacrifice. He not only suffered but did so willingly, despite the option to avoid the consequences. To illustrate Christ’s sacrifice, he referenced the Leviticus ritual involving a goat burdened with the community’s sins and then sent away into the wilderness, thus introducing the concept of the “scapegoat.” Christ, as Fr. explained, symbolized the Old Testament scapegoat, taking away the sins of the world. Fr. urged us to emulate God in our actions. Additionally, he used the characters of Peter, Judas, Pilate and the crowd to convey his teachings, revealing the depth of his preaching through their narratives.
Fr. emphasized the power of repentance through the narrative of Peter, highlighting that his sin mirrored Judas’s in many ways. Despite his flaws, Christ bestowed upon him the name “Cephas,” meaning “the rock,” later translated to “Petras” in Greek. Peter, a relatable human figure, showcased traits of impulsiveness, earnestness, generosity, jealousy, and occasional timidity. As a fisherman alongside his brother Andrew on the Lake of Galilee, Peter’s denial, like Judas’s betrayal, was predicted by Christ himself, offering ample opportunity to avoid fulfilling the prophecy. Yet, both succumbed to their predicted transgressions. Peter, however, acknowledged his fault, expressed remorse through tears, and demonstrated repentance through words and actions – he did not lose hope. According to Fr., Peter serves as a reminder of our fallibility and the potential for genuine repentance to overcome it, contrasting sharply with the character of Judas, whom the father also used to illustrate his teachings.
Judas of Kerioth (Iscariot) stood apart from the other apostles as the only one not hailing from Galilee. Entrusted with the collective funds of the Twelve, Judas failed to let the formation of the apostles under Christ influence him accordingly due to his excessive love for money and material possessions, which clouded his judgment. His attachment to materialism blinded him even to the revelation of his impending betrayal of Christ. Fr. likened him to a Machiavellian figure, predating Machiavelli, as he believed the ends justified the means, pursuing money relentlessly as his ultimate goal. Despite momentarily regaining clarity and denouncing his actions by returning the blood money, Judas succumbed to despair( sin against the holy spirit), committing suicide. From Judas, fr. said, many themes emerge: the purity of motives, as his suggestion to sell costly perfume stemmed not from a desire to prevent waste but from a secret hope to facilitate theft; and the lesson not to lose hope, regardless of circumstances God is waiting for us like the prodigal son to return to him.
Father also used the character of Pilate for instruction. After Christ was arrested, he was taken first to the house of Annas, a former high priest, then to that of Caiaphas; according to Mark the “Council” probably a committee of the Sanhedrin – had already gathered there. Various witnesses testified against Him, especially recalling his threat to destroy the Temple. When he was found guilty of blasphemy (then a capital crime), they decided to bring him before the Roman procurator, who had come to Jerusalem to keep an eye on the Passover crowds.
Although Pilate was a stern individual, Jesus did not seem to him as a threat to society. He ultimately consented to Jesus’s crucifixion to appease the crowd and maintain his own position. Additionally, he sought to remain in Caesar’s good book. History records that he was later summoned to Rome, accused of extortion and cruelty, and subsequently removed from office. Reflecting on Pilate’s character, father says, offers valuable insights into the dangers of compromising moral principles for personal gain, the importance of courage in upholding truth, and the significance of taking responsibility for our actions despite external pressures, highlighting lessons in integrity, responsibility, and ethical leadership.
Fr. discussed the crowd, illustrating a captivating narrative where they initially praised Christ on his way to Jerusalem, only to later demand his crucifixion and the release of a criminal in his place. He recounted how the crowd became mere followers, manipulated and cautioned Christians to maintain individuality. Drawing from existentialist philosophy, Fr. emphasized the importance of being true to oneself and resisting the pull of collective anonymity—a timeless piece of advice. He highlighted the tendency for many to miss their spiritual journey due to passive reliance on uninformed leaders, cautioning against blind faith and encouraging rational quest for truth to prevent manipulation by deceitful pastors.
Why did the piece begin with Fr. Jidere redeems himself? As is customary for celebrations of this magnitude, Latin songs such as “Pueri Habraeorum,” “Gloria Laus,” and Pange Lingua Gloriosi are sung. As we travelled to Oji River, Prof. Patrick Obi and I, after the mass, to represent Mr. Peter Obi at the enthronement of the new Anglican Bishop, we discussed the exclusion of Latin songs in today’s mass. It is primarily his Church, and we have the right to seek the best representative of Catholicism during such feasts. Before any criticisms arise, it’s important to note that Latin is the official language of the Catholic Church. However, overall, what he committed is not a sin against liturgy but a forgivable peccadillo, especially considering that today’s sermon remains the best I have heard during Palm Sunday celebrations.
