Valentine Obienyem
We have been reading lengthy Gospels for over a month now. Today’s Gospel, the raising of Lazarus, was equally lengthy. One striking fact about this miracle is that it is told only in the Gospel of John, yet it is one of the most significant miracles of Jesus Christ. In the Synoptic Gospels, the cleansing of the Temple is described as the primary event that triggered the authorities’ decision to kill Jesus. However, in John, it is the raising of Lazarus that served as the final straw for the Sanhedrin. This shows how important today’s Gospel is.
There are always elements that are unique to the Gospel of John. For example, during the trial of Jesus Christ, it alone records the question, “What is truth?”, reflecting its strong metaphysical tone.
John differs from the Synoptic Gospels by moving away from a mainly historical and parabolic style to present a more theological portrait of Jesus as the eternal Logos. Rather than focusing on the Kingdom of God through everyday imagery, it emphasizes his divine identity through extended discourses, the “I am” declarations, and the use of signs instead of ordinary miracle narratives.
Students of higher criticism of the Bible often note its fusion of Greek philosophical thought with Jewish tradition, presenting Christ’s story as a universal and mystical search for truth and eternal life. A glimpse of this is evident in today’s Gospel.
Fr. Maximus began his sermon by explaining that today’s Gospel contains one of the “I am” statements: “I am the Resurrection and the Life.” Other “I am” sayings include “I am the Bread of Life,” “I am the Light of the World,” “I am the Door,” “I am the Good Shepherd,” and “I am the Way, the Truth, and the Life.” These statements form a central part of Christian theology, revealing Christ’s identity.
Having set this foundation, Fr. Maximus then delved into the application of the Gospel and other readings to daily life. He explained that when Christ said, “Whoever believes in me shall not die,” he was not speaking of physical death; otherwise, those he raised, including Lazarus, would never die again. Instead, Christ was referring to spiritual death and the transition from physical to spiritual life.
Fr. Maximus used the theology of Augustine of Hippo to explain the degrees of sin through Christ’s resurrections. Augustine interprets the raising of Jairus’ daughter, who died inside the house, as representing hidden sin – sin that exists in the heart and has not yet manifested outwardly. The raising of the widow’s son at Nain represents sin in action, while Lazarus, dead for four days, symbolizes deep and entrenched sin. Yet all are redeemable through divine grace.
What a beautiful analogy. In all, Fr. Maximus assures us that God can redeem and forgive all our sins, even when we have lost hope. He referred to the parable of the Prodigal Son and also to one of the thieves crucified with Christ. Tradition, which knows everything, gives his name as Saint Dismas. My parish priest in Lagos, many years ago at St. Paul’s, Ebute Metta, Msgr. Michael Omisesan, called him “the most successful thief.” Having stolen throughout his life, he finally “stole” the Kingdom of God at the last moment. If Christ could save a repentant thief, he can certainly save us.
Fr. Maximus also cited Augustine as an example. Before his conversion, Augustine lived a morally disordered life – marked by lust ( He had a son, Adeodatus), pride, and adherence to Manichaeism. Yet, through the influence of St. Ambrose of Milan, he repented and became one of the greatest theologians of the Church. His life remains a powerful testimony to the transforming power of grace.
Reflecting further on sin and forgiveness, Fr. Maximus considered suicide. While it is regarded as a grave matter, the Church now recognises that factors such as mental illness or severe distress may reduce personal responsibility. A person may even repent before death, especially in cases where the means used does not cause immediate death and allows time for reflection and repentance. Those who die by suicide are entrusted to God’s mercy, and the Church encourages prayer for them, never despairing of their salvation.
The central point of Fr. Maximus’s preaching is trust in God’s mercy and never losing hope. This recalls the story of Pandora’s Box from Greek mythology, where, after all evils were released into the world, one thing remained—hope.
In the end, today’s Gospel and Fr. Maximus’s reflections lead us to a simple but profound truth: no sin is beyond forgiveness, and no life is beyond redemption. Whether in the hidden faults of the heart, the sins we act out, or the deeply rooted habits that bind us, Christ remains the Resurrection and the Life, always calling us back. Like Lazarus, like Augustine, and even like Dismas, we are invited to rise. And as long as hope remains, the door to God’s mercy is never closed.
Unarguably, this is another long article. I am sure that when Prof. Chinyere Stella Okunna sees me, she will comment on its length. She said she would make time to teach me “Writing for Mass Media” or “Media Writing,” which focuses on short, precise, audience-focused content for print, broadcast, and digital media. She insists that my writing be as brief as possible because most Nigerians do not have the patience for lengthy pieces. Sometimes I try, but my writing often stretches from Jerusalem to Jericho because, for me, writing not only passes information but also educates and, at times, entertains. It has to be long to attain these goals. However, I am sure that after a few sessions with the Prof., I shall improve.