Nnukwu ihe ekpughere

UGBU A OKWU NA MASS NA-agụ akwụkwọ
nke Eprel 11, 2017
Tuesday nke Nsọ Week

Ederede ederede Ebe a

 

Le, oké ifufe nke Onye-nwe aputawo n'ọnuma —
Oké ifufe!
Ọ ga-adakwasị ya n’isi ndị ajọ omume.
Iwe nke Chineke agaghi ada azu
rue mgbe O mere ihe
echiche nke obi Ya.

N’oge ikpeazụ, you ga-aghọta ya nke ọma.
(Jeremiah 23: 19-20)

 

Nke Jeremaya okwu ndị a yiri nke Daniel onye amụma, bụ́ onye kwuru ihe yiri nke ahụ mgbe ya hụkwara ọhụụ nke “mgbe ikpeazụ”:

Ma gi onwe-gi, Daniel, zochie ozi a, mechie akwukwọ ahu ruo mgbe ọgwụgwụ oge; ọtụtụ ga-ada ma ihe ọjọọ ga-aba ụba. (Daniel 12: 4)

It is as if, in the “end time,” God will reveal the njuputa of His divine plan. Now, nothing new will be added to the Church’s Public Revelation given to us through Christ in the “deposit of faith.” But, as I wrote in Thema Mma Nke Eziokwu, our understanding of it can certainly deepen and deepen. And this has been the key role of “private revelation” in our times, such as in the writings of St. Faustina or Servant of God Luisa Piccarreta. [1]Olu Gbanwuo ọkụ ihu 

For example, in a powerful vision, St. Gertrude the Great (d. 1302) was allowed to rest her head near the wound in the Saviour’s breast. As she listened to His beating Heart, she asked St. John, the beloved Apostle, how it was that he, whose head had reposed on the breast of the Savior at the Last Supper, kept complete silence about the throbbing of the adorable Heart of his Master in his writings. She expressed regret to him that he had said nothing about it for our instruction. The Apostle replied:

Ebum n’obi m bụ ide maka Churchka, ka nọ na mbido ya, ihe gbasara Okwu Chineke a na-ekeghị eke, Nna, ihe nke n’onwe ya ga-enye ikike ọgụgụ isi mmadụ niile na ngwụcha oge, ihe mmadụ n’enweghi ike ịga nke ọma. nghọta zuru oke. Banyere asụsụ nke nkasi obi ndị a gọziri agọzi nke Obi Jizọs, e debeere ya maka afọ ndị ikpeazụ mgbe ụwa, mere agadi ma jụọ oyi n'ịhụnanya nke Chineke, ga-adị mkpa ka ahụ kpoo ọzọ site na mkpughe nke ihe omimi ndị a. -Legatus divinae piatatis, IV, 305; "Mkpughe Gertrudianae", ed. Poitiers na Paris, 1877

In his encyclical on “Reparation to the Sacred Heart,” Pope Pius XI wrote:

Ma otu a, ọbụnadị n’achọghị anyị, echiche a na-ebilite n’uche ugbu a ụbọchị ndị a na-abịaru nso nke Onye-nwe-anyị buru amụma banyere ya: “Ma n’ihi na ajọọ-omume abawo ụba, afọ-ọma nke ọtụtụ ga-ajụ oyi.” (Mat. 24:12). —POPE PIUS XI, Miserentissimus Onye mgbapụta, n. 17; May, 1928

Those words were like a “divine cue” that, six years later, sparked the “language of these blessed beats of the Heart of Jesus” in the revelations of Divine Mercy that Jesus gave to St. Faustina. With one heartbeat, Jesus warns, and with the other, He beckons:

N’ime ọgbụgba ndụ ochie, ezigara m ndị amụma na-ebuso ndị m ujo. Taa ana m ezitere gị ebere m zitere ndị bi n'uwa niile. Achọghị m ịta ahụhụ ihe a kpọrọ mmadụ ntaramahụhụ, mana m chọrọ ịgwọ ya, na-agbanye ya n'obi Obi m. M na-eji ntaramahụhụ mgbe ha onwe ha na-amanye m ime nke a; Aka m ajụwo ijide mma agha nke ikpe ziri ezi. Tupu ụbọchị ikpe ziri ezi ana m ezitere thebọchị Ebere. —Jọsọs nke dị na St. Faustina, Chineke Ebere na Mkpụrụ Obi m, Diary, n. Ogbe 1588

In today’s first reading, the prophet Isaiah, whom the Church Fathers say foretold of an “era of peace” on earth before the end of the world, said:

It is too little, he says, for you to be my servant, to raise up the tribes of Jacob, and restore the survivors of Israel; I will make you a light to the nations, that my salvation may reach to the ends of the earth. (Ch 49)

It is as if the Father is saying to the Son, “It is too little for You to only reconcile the relationship of My creatures with Me by Your Blood; rather, the entire world must be filled with your Truth, and all the coastlands know and worship the Divine Wisdom. In this way, your light will withdraw all creation from the darkness and restore the Divine Order in men. And then, will come the end."

And this gospel of the kingdom will be preached throughout the world as a witness to all nations, and then the end will come. (Matthew 24:14)

Enter: the writings of Luisa Piccarreta on the Divine Will, which are as though “the other side of the coin” to Divine Mercy. If Faustina’s revelations prepare us for the end of this era, Luisa’s prepare us for the next. As Jesus said to Luisa:

Oge a ga-eme ka a mata ihe odide a metụtara ma dabere na mmụọ nke mkpụrụ obi ndị chọrọ ịnata ezigbo ihe, yana na mbọ nke ndị ga-enwerịrị ike ịbụ ndị na-ebu opi ya site n'ịchụ aja àjà nke ikwusa na oge ọhụụ nke udo… -Onyinye nke ibi ndu Chukwu dika edere nke Luisa Piccarreta, n. 1.11.6, Rev. Joseph Iannuzzi; this dissertation on Luisa’s writings received the Vatican University’s seals of approval as well as ecclesiastical approval

Na “ogwugwu oge” Mo nke Onye-nwe-ayi ga-agbanwe obi ndi mmadu, mee ha iwu ohuru n’ime ha. Ọ ga-achikọtakwa ndị dị n’etiti ndị a chụsasịrị na ndị dị n’otu; ọ ga-agbanwe ihe e kere eke mbụ, Chineke ga-ebikwa ebe ahụ n'etiti mmadụ na udo. -Catechism nke Chọọchị Katọlik, n. Ogbe 715

All this is to say that we are privileged to live in such an extraordinary moment, foretold by several prophets thousands of years ago. The word “apocalypse” comes from the Greek apokalupsis, which mean to “uncover” or “reveal.” In that light, the Apocalypse of St. John is not about doom and gloom, but the accomplishment na oge of Jesus preparing for himself a holy Bride…

…that he might present to himself the church in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. (Ephesians 5:27)

We are beginning to understand, little by little, the purpose of this Great Storm that has descended upon our generation, this “whirlwind” that the prophet Jeremiah spoke of. It is being permitted by God in order to purify the earth and establish the Kingdom of Christ to the coastlands: a time when His Word will be done “n’elu ụwa dị ka n’eluigwe."

In this regard, Jesus and Mary (the “Two Hearts” who both said “yes” to the Father) reveal in their persons a pattern of events or stages of the “latter times.” Jesus shows us the Way that the Church must follow in order to be purified—the Way of the Cross. As my friend, the late Fr. George Kosicki wrote:

The Church will increase the reign of the Divine Savior by returning to the Upper Room by way of Calvary! -The Spirit and the Bride say “Come!”, peeji nke 95

Mgbe o n’eso Onye-nwe ya n’onwu ya na nbilite n’onwu ya. -Catechism nke Chọọchị Katọlik, n. Ogbe 677

As Jesus said to Peter in today’s Gospel: “Where I am going, you cannot follow me now, though you will follow later.” That is because salvation history is not yet complete until the Body of Christ is fully in union with the Head:

N’ihi na ihe omimi nile nke Jisos ezughi oke ma mezue ya. Ha zuru oke, n'eziokwu, n'ime Jisọs, mana ọ bụghị n'ime anyị, ndị bụ ndị otu ya, ma ọ bụ na Nzukọ, nke bụ ahụ dị omimi ya. —StK. John Eudes, kwuo banyere "ala eze nke Jizọs", Iwu nke awa, Mpịakọta nke anọ, p 559

In that regard, Mary is the symbol of this “Bride” and her journey to perfection; she is “the image of the Church to come.” [2]POPE BENEDICT XVI, Kwuo Salvi, N.50

Meri na-adabere kpam kpam na Chineke ma na-echekwa ya ihu, yana n'akụkụ Ọkpara ya, ọ bụ onyinyo kachasị mma nke nnwere onwe na nke ntọhapụ nke ụmụ mmadụ na nke eluigwe na ala. Ọ bụ ya dị ka Nne na Onye Nlereanya na Chọọchị aghaghị ile anya iji ghọta n'ụzọ zuru ezu ihe ozi ya pụtara. —POPE ST. JỌN PAUL II, Redemptoris Mater, n. Ogbe 37

What does our mission look like in these “end times”? When Mary said “yes” to God, her fiat brought the Holy Spirit down upon her and the reign of Jesus began in her womb. So too, as is now being more fully revealed in Luisa’s writings, the Church must also give her assent, her “yes”, in order for a “new Pentecost” to come so that Jesus will reign in His saints in what will be a “period of peace” on earth, or what the Church Fathers called a “sabbath rest”:

Ma mgbe Onye-nwe-igwe ga-emebi ihe nile nke ụwa a, ọ ga-abụ eze ruo afọ atọ na ọnwa isii, wee nọdụ n’ụlọ-nsọ ​​na Jerusalem; ma mgbe Onye-nwe ga-esite nelu igwe gaa n'igwe ojii ... ziga nwoke a na ndị na-eso ya banye ọdọ ọkụ; kama iwebata ndi ezi omume oge nile nke alaeze, ya bụ, izu-ike ahụ, ụbọchị asaa doro nsọ… Ndị a ga-ewere ọnọdụ n'oge alaeze, ya bụ, n'ụbọchị nke asaa, ezi ụbọchị izu ike nke ndị ezi omume. —StK. Irenaeus nke Lyons, Nna nke Nzukọ (140–202 AD); Adversus Haereses, Irenaeus nke Lyons, V.33.3.4, Ndị Nna nke ChurchkaỤlọ ọrụ CIMA Publishing Co., Ltd.

… Mgbe Ọkpara ya ga-abịa bibie oge nke onye na-emebi iwu ma kpee ndị na-adịghị asọpụrụ Chineke ikpe, gbanweekwa anyanwụ na ọnwa na kpakpando — mgbe ahụ Ọ ga-ezu ike n’ezie n’ụbọchị nke asaa… mgbe m ga-ezu ike ihe niile, m ga-eme mmalite nke ụbọchị nke asatọ, ya bụ, mmalite nke ụwa ọzọ. -Akwụkwọ ozi Banabas (70-79 AD), nke Onyeozi nke narị afọ nke abụọ dere

So in that regard, Jesus n'ezie is coming, [3]Olu Jizọs Ọ̀ Na-abịa n'Ezie? but not to reign in the flesh as He came 2000 years ago. Rather, to be definitively “conceived” in the Church so that, through her, Jesus may truly become a light to niile the nations.

[Mary] was commissioned to prepare the Bride by purifying our “yes” to be like hers, so that the whole Christ, Head and Body, could offer a total sacrifice of love to the Father. Her “yes” as the public person is now to be offered by the Church as a corporate person. Mary now seeks our consecration to her so that she might prepare us and bring us to the docile “yes” of Jesus on the Cross. She needs our consecration and not just a vague devotion and piety. Rather, she needs our devotion and piety in the root meaning of the words, ie., “devotion” as the giving of our vows (consecration) and “piety” as the response of loving sons. To grasp this vision of God’s plan to prepare his Bride for the “new age”, we need a new wisdom. This new wisdom is especially available to those who have consecrated themselves to Mary, the Seat of Wisdom. -The Spirit and the Bride Say “Come!”, Fr. George Farrell & Fr. George Kosicki, p. 75-76

And so, as I have said before, it is not enough to simply “know” these things. Rather, we need to internalize them site ekpere na ido-nsọ to this Woman. We have to enter Our Lady’s school, which we do by “prayer of the heart”: by approaching the Mass with love and devotion, attention and awareness; by na-ekpe ekpere si obi, as we would speak to a friend; by loving God, seeking first His Kingdom, and serving Him in our neighbour. In these ways, the Kingdom of God will already begin to reign in you, and the transition from this era to the next will be one of joy and hope, even amidst suffering.

N'ihi ọ theụ dị n'ihu ya, o diri obe (Hib 12: 2)

And for Jesus, there too was a refuge beneath the Cross.

Mama m bụ ụgbọ Noa. —Jisus nye Elizabeth Kindelmann, Ire ọkụ, p. 109; with the Nlekọ si na Akwa Bishop Charles Chaput

As this Great Storm becomes more violent and fierce, “you will understand it perfectly,” said Jeremiah. How? Our Lady is the Seat of Wisdom—like that Mercy Seat that once crowned the “ark of the new covenant.” It is in na site Mary “full of grace” that Jesus will give us the Wisdom to pass through this Storm as we take her to be the refuge that she is, by the Father’s will.

In you, O LORD, I take refuge… On you I depend from birth, from my mother’s womb you are my strength. (Abụ Ọma Taa)

 

NTỤTA NKE AKA

Ihe mkpuchi ahụ ọ na-ebuli?

Ikpeazụ Mgbalị

Akwa Ekebe

Igodo nke Nwanyị

Jizọs Ọ̀ Na-abịa n'Ezie?

Ọbịbịa Etiti

Praying from the Heart

  
Gozie gi na ekele diri mmadu niile
maka nkwado gị maka ozi a!

 

Withga Mark na The Ugbu a Okwu,
pịa na ọkọlọtọ n'okpuru iji ịdenye aha.
Agaghị ekenye onye ọ bụla email gị.

 

 

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Ihe odide ala

Ihe odide ala
1 Olu Gbanwuo ọkụ ihu
2 POPE BENEDICT XVI, Kwuo Salvi, N.50
3 Olu Jizọs Ọ̀ Na-abịa n'Ezie?
Ihe na ỤLỌ, UM UMUAKA, Oge udo.