CHRISTIAN MATURITY
INTRODUCTION
St. Paul in his letter to the Colossians summarized the goal of his ministry thus: "that we may present every man mature in Christ" (Col. 1:28). The Second Vatican Council also said: "In these young churches, the life of the people of God ought to mature in all those aspects of the Christian life" (Ad gentes, no.19). For this reason, it is the priests' part as instructors of the people in the faith to see that personally or through others that each member of the faithful shall be led in the Holy Spirit to the full development of his own vocation in accordance with the gospel teaching and to sincere and charity and the liberty with which Christ has set us free. Very little will be achieved by ceremonies however beautiful or societies however flourishing, if they are not directed towards educating people to reach Christian maturity (Presbyterorum ordinis, no.6). I have therefore, chosen the theme of this retreat as Christian maturity. The need for this maturity is very evident today in Nigeria. We have many Churchgoers and many people who are not ready or prepared to suffer for their faith, people who cannot make any sacrifice for what they believe and profess. There is need for us to be more mature Christians, people of solid and uncompromising faith. Moreover, it is the responsibility of every member of the body of Christ to continue progressing towards maturity (Heb.6: 1). But before we go into this Christian maturity and what it entails, let us first of all look at what spiritual retreat is and why we do retreat.
I: SPIRITUAL RETREAT: WHAT IS IT AND WHY DO A RETREAT.
There is no doubt that Spiritual Retreat means different things to many of us present here. Many of us practically do a retreat every year but I can assure you that not all who do an annual retreat understand, the full import of the exercise or even grow spiritually as a result of their spiritual experience. To some, it is a time to think about God; the health of the soul; one's salvation; spiritual needs and wants. To others, it is a time to pray for oneself, family, relatives and friends; still to others, it is a time to hear good sermons. Yet others routinely think of a retreat as a time to do something different, a holiday of some sort, a break from one's job or daily preoccupation.
We can say that definitely, retreat is much more than all these. It was St. Augustine who rightly said that God made us for himself and that our hearts are restless until they rest in the Him. It is within the context of a Christian seeing himself as a pilgrim, a wayfarer journeying back to God, that the real spiritual meaning of retreat comes fully alive. It is essentially an examination of one's total stand as a Christian and as a pilgrim back to God, one's beginning and end. The period of retreat therefore is a time set aside with one dominant aim, namely, self-examination with regard to one's relationship to God, the neighbour and one's society. In other words, Retreat helps one to take careful stock of one's life as a responsible gift from God, possibly to see if it needs repairs, a re-direction, re-vitalization for one to be alive in God and more responsive to the demands of his love. According to Francis Cardinal Arinze, "A spiritual retreat is a time set apart to listen to God, to be with Jesus, to give our souls time for spiritual rest, spiritual check-up, or stock-taking or renewal".
So we have two things to do in this retreat: to pray and to listen. To pray: to seek God in prayer with all our hearts. To listen: to listen to God as he speaks in Scripture, in what we read and hear, and in our hearts, showing himself to us as he is. We need to listen also because God may be asking something of us. He is standing right there at the door of your heart: "Behold I stand at the door and knock; if anyone hears my voice and opens the door, I will come in to him and eat with him and he with me" (Rev. 3:20). The decision to allow him in is yours. You can stay as you are, perhaps with the door of your heart closed or only a little open. Or you can take the risk of opening wide the door, inviting him in, and letting him come into the heart of your life. We cannot just invite him in and then sit him in a corner out of the way, so that we can continue our lives as usual. If we allow the Lord into our lives, then we must allow him to be Lord of our whole life. We must place everything under his lordship by our way of life and our relationships with others.
We are gathered here then to let God speak to our soul, and to allow Him to lead us for a change in our lives. Our attitude should be that of the young Samuel: Speak Lord, your servant is listening (1Sam. 3:9). You must consequently give him your whole heart and attention, putting the world, all its worries, cares and distractions in a bracket. You must empty your anxieties, life problems and difficulties unto the Lord. You must unburden your heart to the Lord; Come to me all who labour and are heavily burdened (Mat. 11:28). The period of Retreat is the period when the Lord refreshes a soul that has come apart into a lonely place to pray (Mat. 14:13).
For one to do a good and effective retreat, certain conditions are necessary, namely silence, seriousness and sincerity. You have to be silent, not of the mere lips but of the heart as well. You must tune out the noise of the world to hear the silent gentle voice from above. You must be serious for retreat as an encounter with God and self is a serious business and not a time for mere relaxation. You must be sincere by opening up completely to God and to the retreat preacher in the spirit of prayer, truth, humility and love.
Do no forget that your retreat cannot succeed without you. It is you who are making the retreat. The retreat preacher is only trying to help you with some ideas and suggestions. The Gospels and the rest of Holy Scripture should be your companion as well as a suitable spiritual reading book.
A retreat should ordinarily end with some resolutions. These are useful as points of reference for the future. They can arise during the retreat, according as you listen to the inspirations of the Holy Spirit. We beg our Blessed Mother, Mary Immaculate, to obtain for us the grace to do this retreat with generosity and fidelity, and become more mature Christians after the mind of Christ.
II: WHAT IS CHRISTIAN MATURITY
Since the theme of our retreat is Christian maturity, it will be proper first of all to look at what constitutes Christian maturity and we begin by first saying what it is not.
Christian maturity is not an aging process. Grey hairs and spiritual maturity are not synonymous. We cannot of necessity conclude that we are progressing in maturity simply because we are aging. This is why it has been rightly observed that it is the intensity of years and not their extensity that is the true measure of maturity, for maturity is an attitude to life. In other words, it is not our arteries but our attitudes that determine the quality of our life. And so, spiritual growth is not measured by the calendar.
Christian maturity is not instantaneous and final. The letter to the Hebrews tells us: Let us go on to maturity (Heb.6:1). The author enjoins us to continue progressing towards maturity for no living thing comes to maturity instantaneously. In the attainment of intellectual maturity, the student has no alternative but to work his way painfully through the prescribed courses. The same is applicable in the spiritual life. The growth towards spiritual maturity will of necessity involve moral effort, discipline, renunciation, and perseverance in the pursuit of the goal. Hence, the decision made by someone to be spiritually mature does not ipso fact make him so. This sincere decision has to be followed up by consistent, conscious and conscientious effort in that direction. We must also note that spiritual maturity does not come automatically as a result of a mastery of the teachings of the Scripture. The knowledge of the Scriptures is an important element in attaining spiritual maturity but of itself, it cannot produce it, for the simple reason that bible study can be an intellectual exercise that leaves life unchanged. This is why we can say that Christian life is not a hundred-meter dash but a marathon that will test our spiritual stamina to the limit. There is therefore, nothing like instant maturity or instant Sainthood.
Christian maturity is not the mere possession of spiritual gifts. The case of the Corinthian Church says this very eloquently. Their underlying problem was neither heresy nor apostasy, but worldliness and spiritual immaturity. Paul to his utter dismay discovered that they were still plagued with carnality. While they majored in the exercise of the gifts of the Spirit, they were sadly deficient in the fruit of the Spirit. So in I Cor. 1:7, he tells the Corinthian Christians: You do not lack any spiritual gift. But then, a little later, he goes on to tell them: Brothers, I could not address you as spiritual, but as worldly, mere infants in Christ. I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still not ready. You are still worldly (1 Cor 3: 1-3). The true index of Christian maturity is thus not the possession of gifts of the Spirit but the production of the fruit of the Spirit (Gal. 5:22-23).
We can therefore say that Christian maturity is a continuous process, which aims at being Christlike. Spiritual maturity is simply Christlikeness. We are as mature as we are like Christ and no more. A mature Christian is one who is mature in Christ, an adult in Christ. Looking at ourselves, can each and every one of us regard himself or herself as mature in Christ? Do you see yourself as a disciple who reflects the perfect humanity of Christ, one able to react to the exigencies and trials of life in an adult manner, that is, with a faith that is mature. Do we realize that spiritual growth takes place when we allow Jesus to enter our lives and take possession of us, and when we become less selfish and more Christ-centered. There is no doubt that faith plays an important role in spiritual growth and in the attainment of Christian maturity. We now turn to faith.
III. THE FUNCTION OF FAITH IN MATURITY
When we talk about the function of faith in the attainment of Christian maturity, the first likely question that readily comes to mind is What is faith? Hebrews 11:1, 6 tells us: Faith is the assurance of things hoped for, the conviction of things not seenYWithout faith it is impossible to please God. For whoever would draw near to God must believe that he exists and that he rewards those who seek him.
Archbishop A. K. Obiefuna in his pastoral letter, Faith is living in Christ, said: Faith should be a subject of constant reflection in our lives. Faith is very difficult to understand and more difficult to live out. We do not lack people in our Churches. We do not lack women in C.W.O. We do not lack men in C.M.O. We do not lack girls in the C.G.O. nor lack boys in the C.B.O. or in the M.O.D. We do not lack people in our various Sodalities like Venerable Fr. Tansi Solidarity Movement and many other Movements like the Catholic Charismatic Renewal Movement. But we lack men, women, girls and boys of deep faith. Deep faith means faith that colours all our being; faith that colours all our words; faith that motivates all our thoughts; faith that is the driving force of all our actions; faith that shines forth in our very persons (p.7).
A sincere look at the way many of our Christians fall by the way side at the least provocation in terms of temptations, difficulties or hardships, has led some people to assert that many of our Christians are baptized but not converted. The Archbishop A. K. Obiefuna, when he was the Bishop of Awka diocese had to entitled one of his pastoral letters Idolatry in a Century-old Faith, where he among other things, lamented that "After a hundred years, Catholicism in Eastern Nigeria cannot boast of having succeeded in eradicating idol worship and superstitious practices. Today, priests, brothers, sisters, seminarians and practicing Catholics cry out against the prevalence of idolatry among our Christian" (p.6). The point at issue is therefore, not lack of faith among unbelievers. It is lack of faith among Christians, who say that they believe in Christ and that they have renounced Satan and all his works. It is lack of Christian maturity.
We must be convinced as Christians that faith has to do with confidence, reliance, and trust. It is confidence reposed in a God who is absolutely trustworthy and utterly reliable. This is exactly the picture we get in the Old Testament where God summons his people to obey him absolutely, listen to his word and surrender totally to him. Faith is consequently not belief in something but belief in someone. It is faith that enables the believer to treat the future as present and the invisible as seen, since its reliance is on a God who knows no limitations, a God with whom all things are possible. The faith we are talking about is one that grows and develops with exercise. Faith is not something that is possessed once and for all, but rather must be continually renewed and strengthened. It is a personal relationship that must continually grow; or else it weakens, and perhaps dies. We grow in faith by praying for a stronger faith, by publicly expressing our beliefs when opportunities arise, and particularly by trying to live according to our beliefs. We grow in faith by also learning more about our beliefs aware of the fact that problems of a sophisticated adulthood cannot be solved with an infant faith or adolescent knowledge of religion.
A mature Christian is therefore one who walks by faith and not by sight: Blessed are those who have not seen and yet have believed (Jn. 20:29). Abraham, our father in faith was said to have looked away from earthly dwelling-places and directed his gaze to a city with foundations, whose builder and maker is God (Heb.11:10). Moses turned his back on earthly pomp and splendour, and endured as seeing him who is invisible (Heb. 11:27ff). Thus, It was because of their implicit trust in God and in the reality of things unseen, that they were invested with the order of faith, and their portraits were hung in God's Gallery of Fame.
We can say that it is mostly the unresolved conflict between faith and sight that gives rise to much distress in the lives of immature Christians. Sight is concerned with the visible and tangible; faith is occupied with the invisible and spiritual. Sight is worldly prudence; faith is other-worldly wisdom. Sight concedes reality only to things present and seen; faith forms a solid ground for what is hoped for, a conviction of unseen realities. Faith and sight strive for ascendancy in the life of every Christian, and it is left for him to choose which will dorminate his life. It is in this choice that maturity lies.
We must not fail to point out that there are degrees of faith, for not all Christians exercise faith to the same degree in testing circumstances. Jesus asked his disciples in the midst of a frightening storm: Why are you so afraid. Do you still have no Faith(Mk. 4:40). Unbelief has a very short memory. The fear and lack of faith of the disciples caused them to forget Christ's past miraculous interventions on their behalf, and made them doubt his loving concern for their welfare. In the face of superhuman difficulties, unbelief gives way to despair. In another occasion when Peter began to sink in the engulfing waves, Jesus said to him, You of little faith, why did you doubt? (Mt. 14:31). The unmistakable inference is that worry and anxious care spring from an anaemic faith. Peter had begun his walk on the unstable waves as an act of faith. But when he turned his gaze away from his omnipotent Lord to the billowing waves, when he reverted to the principle of sight, he sank. We will always sink when we prefer sight to faith. Christ appreciates a faith that ignores sight and boldly steps out upon his sure word of promise. Seeing is believing, says Mr. Worldly-Wiseman, but Believing is seeing, affirms the man of mature faith.
We must always remember that faith feeds on the promises of God. The conscious presence of God is the atmosphere in which faith thrives. On the other hand, faith wilts and dies in the malarial swamps of man=s doubts and questionings. For our faith to grow rapidly, we must endeavour to believe our beliefs and doubt our doubts. Many of our Christians stopped growing in their faith because they resorted to doubting their beliefs and believing in their doubts.
We conclude our reflection on this by emphasizing that faith is not passive and inactive, a state of pious moral indolence. Faith is rather the inspiring secrete of intense activity. It is written of our heroes of faith in Hebrews 11:33,34 that through their faith they conquered kingdoms, shut the mouth of lions, quenched the fury of flames, and escaped the edge of the sword. A similar vital faith on our part will move us to attempt great things for God, convinced that faith grows and matures through being tested, and that we are to inherit what has been promised through faith and patience (Heb. 6:12).
The mature Nigerian Christian must then remember his faith at the trying moments in his life such as prolonged illness, constant deaths in the family, barrenness on the part of women, serious misfortune either in business or in the family etc. The great temptation to have recourse to talisman, amulets, superstition, secrete cults and practices etc, which appears prevalent among the so called Christians are all evidence of a lack of faith in the true, omnipotent and all-loving God.
The faith of a mature Christian is built on the correct understanding of the purpose of our existence, and the correct understanding of happiness. Many people have compromised their faith in the pursuit of possessions, power and pleasure, the three P=s that potentially are capable of landing man into trouble and even derailing his journey towards our eternal home. A man of faith will never allow earthly things to lead him astray. He normally gives them their proper value and he never overvalues them. He knows that man is made for God and that only the possession of God can satisfy us, for our happiness lies in God alone. St. Augustine said it all after he discovered the big mistakes in his youth: God had made us for himself and our hearts are restless until they rest in him. Our faith as Christians must therefore be a mature faith, a faith that is always sustained by prayers.
IV. MATURITY IN THE PRAYER-LIFE
Prayer occupies a very prominent position in the growth and development of the Christian life. The need for prayer in one=s life is paramount. The maturity of a Christian will therefore be displayed in the quality of his prayer-life. When we talk about prayer, we cannot but turn to Jesus, the Master. He prayed at various occasions in his life. He prayed at his baptism (Lk. 3:21); before preaching and healing (Mk. 1:35); after preaching and healing (Lk. 5:16); before choosing his apostles (Lk. 6:12); before teaching his disciples the way they should pray (Lk. 11:1); at the last supper (Jn. 17:1-26); on the mount of Olives (Lk. 22:41); on the cross (Lk.23:34; and often at night in lonely places (Mt.14:23; Mk.1:35).
In Lk. 11:9-10, he tells us: AAsk and it will be given you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened. In Mt. 6:7-8, he said: And in praying do not heap up empty phrases as the Gentiles do; for they think that they will be heard for their many words. Do not be like them for your Father knows what you need before you ask him. Having said this, he taught his disciples what we do refer to as "The Lord's Prayer".
We have to note that this is a prayer, which taught his disciples to pray. The Lord's Prayer is a prayer which only a disciple can pray; it is a prayer which only one who is committed to Jesus Christ can take upon his lips with any meaning. In other words, the Lord's Prayer can only really be prayed when a man who prays it knows what he is saying, and he cannot know it until he has entered into discipleship.
The order of the petitions in the Lord's Prayer is very instructive for us. The first three petitions have to do with God and with the glory of God; the second three petitions have to do with our needs and our necessities. That is to say, God is first given his supreme place, and then, and only then, we turn to ourselves and our needs and desires. It is only when God is given his proper place that all other things fall into their proper places. A mature Christian then is one who knows that prayer must never be an attempt to bend the will of God to our desires. He understands that prayer ought always to be an attempt to submit our will to the will of God.
The second part of the prayer, which deals with our needs and necessities is a marvelously wrought unity. It deals with the three essential needs of man, and the three spheres of time within which man moves. First, it asks for bread, for that which is necessary for the maintenance of life, and thereby brings the needs of the present to the throne of God. Second, it asks for forgiveness and thereby brings the past into the presence of God. Third, it asks for help in temptation and thereby commits all the future into the hands of God. In these three brief petitions, we are taught to lay the present, the past, and the future before the footstool of the grace of God. The mature Christian, therefore, is one who in his prayer, knows how to take the present, the past, and the future, the whole of man's life, to God the Father- the Creator and Sustainer of all life, God the Son- Jesus Christ our Saviour and Redeemer, and God the Holy Spirit- the Comforter, the Strengthener, the Illuminator, the Guide and Guardian of our way.
We can then make bold to say that the mature Christian understands that the goal of petitionary prayer is not that we and our dear ones be protected from problems: injustice, sickness, accidents etc. God can and does work miracles. But to say that God worked a miracle for one and not for another because the first was holier or that he prayed long enough, does not square with our experience nor with our understanding of God and grace. Grace is an entirely free gift and no one receives it because he deserves it. We pray not primarily to be protected from our problems. We pray that we may accept the truth that we live in an imperfect world, where we may have to face tragedies for no fault of ours and that God will give us the wisdom and courage to face the ups and downs of life (C.P. Varkey, Be Human Be Holy, p.119). The mature Christian believes with the Psalmist: The Lord is my strength and my shield (Ps 28:7); Even though I walk through the valley of the shadow of death, I fear no evil, for thou art with me; thy rod and thy staff, they comfort me (Ps 23:4). He says with St. Paul: I can do all things in him who strengthens me (Phil. 4:13).
All we are trying to say is that a mature Christian is one who has the correct attitude to prayer. In the prayers of a mature Christian, God's Will is always paramount. He knows that God is not a magician and he does not relate with him at such. We have to understand that prayer is being in the presence of God, it is communion with God and this entails disposing ourselves to listen to what he has to tell us. It entails also having the spirit of dependence as a child in the presence of its loving father. In this way, prayer could be silence in God's presence, repetition of a phrase, rosary, singing, reading the bible, contemplation on the life of Christ or of his Saints, reflection over one's life in the light of the gospel etc. It could be adoration, praise, thanksgiving, petition etc.
The mature Christian will not be stumbled by apparently unanswered prayer. The Talmud says that the Jewish high-priest entered the most sacred place of the temple once a year to pray for the people, and always concluded his prayer with the words, "God, disregard the requests of Wayfarers". This was considered a wise prayer, for everyone who traveled on Monday asked that there be no rain on that day; likewise those who traveled on Tuesday, Wednesday, etc. If God listened to them all, the people would perish because of drought.
The underlying reason for every unanswered prayer is that in some way we have asked wrongly. St. James tells us: "When you ask, you do not receive because you ask with wrong motives" (Js. 4:3). The mature Christian thus recognizes and rejoices in the sovereignty of God, and accepts that he has a valid reason for not answering our prayers as we wanted them. He is able to trust God's love and wisdom even when he does not understand His actions.
When we talk about prayer, we must not forget that there is what is called crisis in prayer. This happened even to the Saints. A mature Christian should never be discouraged in his prayers because he encountered the dark night of the soul. Crisis in our prayer can serve as a fresh start for a deeper and more meaningful relationship with God. The Spirit helps us in our weakness and St. Paul encourages us in these words: "In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us with groans that words cannot express. And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for the saints in accordance with God's will". We must never forget that when we pray, we tune ourselves within the frequency of God and so makes communication and communion with him possible. Giving up praying as a result of dryness, distraction, or lack of time are no excuses at all. We must always be constant and consistent with our prayers for it is one of the marks of a disciple.
IV. MATURITY AND DISCIPLESHIP
If you continue in my word, you are truly my disciples, and you will know the truth and the truth will make you free (Jn. 8:31). By this all men will know that you are my disciples, if you love one another (Jn. 13:35). By this my father is glorified, that you bear much fruit, and so prove to be my disciples (Jn. 15:8).
One who wants to grow in Christian maturity must remain a faithful disciple of the Master. Discipleship and spiritual maturity go hand in hand. The mature Christian will understand the principles of discipleship, and will bring his life into conformity with the conditions laid down by his Master, the Christ. It is important for us to note that Jesus did not command his followers to go and make believers but rather disciples of all nations. Jesus said: Go therefore and make disciples of all nations (Mt. 28:19). A disciple is a learner who accepts the teachings of his tutor, not only in belief but also in life. It involves a realistic and practical acceptance of his views and practices. In this perspective, discipleship means adherence to the person of Jesus, and therefore submission to the law of Christ, which is the law of the cross.
Jesus never led his disciples to believe that the path of discipleship would be easy. He was too honest and sincere for that. He clearly indicated the cost involved. He said categorically: If any man would come after me, let him deny himself, and take up his cross and follow me (Mk. 8:34). Some of his followers had to leave him when they understood exactly what it actually meant to be his disciple (cf. Jn. 6:60-66). True discipleship has never been popular, except with the mature.
A true disciple of Jesus, a mature Christian must be familiar with the words of the Master; he must "continue in his word". To continue in his word entails making his word a rule of life and practice. It is the result of strong purpose and self-discipline. It will involve taking time not only to read, but also to meditate on Christ's word.
Many of us feel too busy to devote some time to meditation, or even to read the Scriptures prayerfully. A mature Christian knows that he cannot make a good disciple without a constant reference to the Word of God (At least 15 minutes every day must be dedicated to Scripture ready). A mature Christian understands that to endure the cross which comes to us in form of suffering is not a tragedy, but the fruit of an exclusive allegiance to Jesus Christ. A mature Christian understands that every Christian has his own cross waiting for him and that each must endure his allotted share of it.
All we are saying is that suffering is the badge of true discipleship. The disciple is not above his master. The opposite of discipleship is to be ashamed of Christ and his cross and all the offence, which the cross brings in its train. To be ashamed of Christ can also be to be ashamed of doing something for his Church. We must not forget that Christ is the sacrament of God while the Church is the sacrament of Christ.
We must ask ourselves these questions. Am I ready as a disciple of Christ to suffer some discomfort just to see that the Church of Christ is growing and bearing fruits? Am I ready as a disciple to give my time for the spread of the gospel? Am I ready to deny myself of some material benefits and use the proceeds from it for building up the Church, which is the Body of Christ? Am I ready to fight for the cause of Christ and his Church even when I know that I might suffer or be misunderstood? We cannot be mature Christians if we shy away from the cross of Christ, for a crossless Christianity is definitely a contradiction in terms. To take up the cross, which includes the acceptance of sorrow and the contradictions God permits for our purification, the costly fulfillment of our duties, Christian mortification voluntarily accepted, is the indispensable condition for following the Master.
VI. THE MATURE CHRISTIAN AND HIS CONSCIENCE
The mature Christian lives with a healthy mature conscience. His awareness as a disciple disposes him to accept Jesus and his teaching unconditionally. He listens always to the injunction of Christ, the Master: Repent and believe the Gospel (Mk. 1:15). He is ever ready to go back to the Master whenever he strays, whenever he falls, whenever he stumbles (cf. Lk. 15:11-24).
When Christ started his ministry in Galilee after his Baptism, he began his preaching by telling the people, AThe time is fulfilled and the kingdom of God is at hand; repent and believe the Gospel (Mk.1:15). He wanted his listeners to be aware of their situation, their sinful condition before the all merciful and all loving father. The same Christ in asking us to evaluate our Christian maturity, equally demands of us today to recognize the fact we have sinned and fallen short of the glory of God (cf. Rm.3:23). St. John tells, If we say we have no sin, we deceive ourselves and the truth is not in us (Jn. 1:8).
The mature Christian must always examine himself with the searchlight of the word of God. This is important especially with regard to what the Scripture calls the deeds of darkness, which seem at times to overcome us. The word of God on several occasions lists those deeds of darkness, which we must avoid since they are the things that actually defile us and make us unlike Christ, hence immature Christians. Matthew in his gospel tells us: For out of the heart come evil thoughts, murder, adultery, fornication, theft, false witnesses, slander. These are what defile a man (Mt. 15:19-20). St. Paul also enjoins us: Put to death therefore what is earthly in you: immorality, impurity, passion, evil desire, and covetousness which is idolatry, anger, wrath, malice slander and foul talk from your mouth (Col. 3:5-8). These are also the works of the flesh, which St. Paul mentions in Gal. 5:19-21).
A mature Christian knows sin for what it is; that it leads us away from God. Many of us today play down on sin by giving it a more pleasant name or by consoling ourselves that we are not alone in it. When one justifies sin, or ignores it, repentance and conversion are made impossible, for they have their root in the very depths of the person. Thus Pope John Paul II admonishes us: Learn to call what is white, white, and what is black, black; call evil what is evil and good what is good. Learn to call sin, sin (John Paul II, Homily to University Students, Rome, 26 March 1981). We must know that every sin is displeasing to God and that we shall all individually answer for our wrong doings before the almighty Judge on the last day. This clearly brings out the necessity to examine ourselves always on the word of God and on the dictates of our conscience. A mature Christian must strive always to have a good conscience, desiring to act honourably in all things (Heb. 13:18). He is ever consoled by the fact that Jesus hates sin but loves the sinner. Jesus takes no pleasure in the death of a sinner but that he may repent and live (cf. Ezek. 33:11). He came to preach repentance: Unless you repent, you will all likewise perish (Lk. 13:3). Repentance entails metanoia, a turning away from the path leading to perdition, to death, to hellfire and turning back to God. Repentance calls for a deep change of life, heart and attitude, a radical turning about, a total commitment to God. It is willingness to forsake sin.
Therefore, true repentance, as an attitude of heart that rejects sin and accepts God in Christ Jesus, through the power of the Holy Spirit, should be the characteristic mark of a mature Christian. He is constantly aware of his need of God and his forgiveness: I will rise and go to my father, and I will say to him, Father, I have sinned against heaven and before you (Lk. 15:18). Just like the prodigal son, we must often come to our senses - thinking things over and deciding to set out on a return journey.
A mature Christian cherishes the sacrament of reconciliation. The Church enjoins us to confess our sins at least once a year and especially during Easter, but a mature Christian who knows the value and the benefits of sacramental confession confesses regularly. He prepares well for confession by a thorough examination of conscience. He is truly contrite for his sins aware that confession without contrition lacks merit, and so is ready to abandon the life of sin. In the examination of conscience, our life is compared with what we know was expected and what God expects of us. In the examination of conscience, with the help of grace, we get to know the state we are in, how we are in God's eyes. In the examination of conscience, we discover our omissions in the fulfillment of our promise of love for God and for men. Hence, when we do not find something to repent of, it will not be because of any lack of faults or sins, but because we have shut ourselves off from the light from God, which shows us at every instant the true condition of our soul. The closer we are to God, the more we realize our sinfulness but the farther away we are, the more we proclaim ourselves righteous( cf. Lk. 5:8). We must return to our father's house by means of the sacrament of reconciliation, in which, by confessing our sins, we put on Christ again and become his brothers and once more members of God's family.
Let us earnestly ask the Lord to forgive us for we have sinned. He is merciful and full of compassion and love. He forgave Mary Magdalene for she loved much, he forgave the woman caught in adultery and told her to sin no more, he will forgive you if you turn to him with your whole heart and confess your sins after a thorough examination of conscience and sincere contrition. He will definitely strengthen you and make you a more mature Christian, as you become a new person renewed in Christ Jesus.
VII. THE MATURE CHRISTIAN LIVES A NEW LIFE IN CHRIST
A mature Christian lives a new life in Christ (Eph. 4:17-32), having put off the old self and put on the new nature created after the likeness of God in true righteousness and holiness. This new life is a wonderful experience, which brings out the effects and fruits of the baptism we received. At baptism we reject Satan, his works and pomps and accept God, Father, Son and Holy Spirit, the Church and eternal life. At baptism we were born again of water and Holy Spirit (cf. Jn.3:5), and St. Paul equally tells us that we were also buried and raised with Christ so that we might live a new life in him (Rm. 6:3-4).
It is very unfortunate that many Christians allowed the flame of their baptism to go out while many continued to live the old life of sin, coldness and indifference. This is why we said that many of our Christians are baptized but not converted, for they hold the form of religion but deny the power of it (2 Tim 3:5), they are neither hot nor cold (Rev 3:15), they are indifferent to God, unenthusiastic and unconcerned about anything that has to do with religion. Consequently, they fail to produce fruits of repentance and fruits of the Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control (Gal 5:22-24).
By baptism we are called to grow towards maturity and a new life. This new life is life in the Spirit, life of worship, life of love and service of the Lord and one another, life of sacrifice and self-denial, life of joy and praise and, life of hope in eternal life. In this way, the mature Christian has Christ's message in all its richness always living in his heart. He lives in the awareness that everything you do or say, then should be done in the name of the Lord Jesus, as you give thanks through him to God the Father.
St. Paul did not mince words in telling the Ephesians that one who calls himself a disciple, a follower of Christ must throw away his old life of paganism, ostentation, avarice, greed, deceit and immorality and replace it with a new life in Christ (cf. Eph. 4:17). They should not debase themselves by behaving like those who do not know God. Their reasoning should not depict them as blind, ignorant and far away from the life of God himself. One who claims to know Christ must live by his teachings and his truth. He must dispose himself to be renewed both in heart and spirit. He must be really new in his likeness to God so as to be able to live in justice, holiness and truth.
Justice is defined as giving to each one his due. As Christians, we must examine ourselves on how we practice justice in our dealings with others. The Bible tells us that if one says that he loves God but at the same time maltreats his fellow or brother, that such a person is a liar and the truth is not in him (cf.1 Jn.4:20). Those who are legitimately under us deserve to be treated fairly and justly. Thus those who have workers in their establishments or offices, how far do you pay them just wages? Do you encourage them to be dishonest by the meager salary you pay them? Those in business, do you settle your servant at the end of his stay with you or do you accuse him of both imaginable and unimaginable crimes so as to drive him away unsettled? We must not forget that the cry of the orphan, the widow and the helpless goes straight to heaven.
A mature Christian knows that a life lived in Christ must be holy. He thus strives to live a holy life. He recognizes that he has it as an obligation to be holy. The law of the Church said: "All the Christian faithful must make an honest effort, in accord with their own condition, to live a holy life and to promote the growth of the Church and its continual sanctification" (Can. 210). It is important to note that the holiness is according to one's condition in life. A businessman must be holy as a businessman. He is called upon to observe the business ethics. The teacher, the civil servant, the manufacturer, etc. are all called to be holy by observing their own code of conduct. In the same way, a married person is supposed to be holy as a married person. He is not expected to be holy as a priest or a religious.
A married person is called to be chaste within marriage. Chastity is not a vocabulary reserved for priests and religious alone. A married person must always remember the promise of fidelity, which one made on the wedding day. This is why St. Paul said that adultery must not be mentioned among Christians. Thus, we have to ask ourselves: Am I among those who betray their wives under the cover of going on a business trip? There was a case of one married businessman who asked a young girl to choose any part of the country where they can go with any means she prefers, flight or car, and stay in a 5 star Hotel for 5 days. This was followed up with a promise to build up a wardrobe for her at the end. This is a man who told his wife and children that business is bad and that there is no money in circulation.
There have also been cases of women who told there husbands that they were going to Elele for some days of prayers only to spend those days in a lover=s house. These are signs of Christian immaturity. St. Paul warns that immoral behaviour is capable of making one lose the kingdom of God: "Now the works of the flesh are plain: immorality, impurity, licentiousness, drunkenness, carousing and the like. I warn you as I warned you before, that those who do such things shall not inherit the kingdom of God" (Gal.5:19-21).
Our holiness as Christians must include also the desire to make others holy or at least help them to be holy. We must not deliberately lead others into sin. We must see holiness as our distinctive mark as Christians: "You therefore must be perfect as your heavenly father is perfect" (Mt. 5:48).
A mature Christian must always stand for the truth for the Master has told us that only the truth shall set us free. St. Paul also tells us: Enough with lies, you must tell each other the truth (cf. Eph. 4:25). Many people today appear to see telling lies as something fashionable or normal. Some husbands never tell their wives the truth on the false notion that women must not be told everything. Some women equally glory in telling lies to their husbands. There was a case of a man who got into trouble as a result of his dubious character and illegal business. He continued deceiving his wife up till the time he was arrested and put into prison. If such a person cannot tell his wife the simple truth, one then wonders whom on earth he will tell the truth. He is a Christian but an immature one, who does not live the life of Christ.
A mature Christian who lives the new life in Christ understands the correct use and value of money. He knows that he must not allow his possessions to possess him. His money must not be his master. A Christian, who is ready to do anything or any business in order to get rich quick, is still at infancy in his Christian life. Maturity is still eluding him.
A mature Christian must always remember that his old self should never be allowed to dominate him. His life must constantly be rooted in Christ who has called him to be his disciple and to a new life in him. He must be constantly renewed and recreated in the Holy Spirit through the intercession of the Blessed Virgin Mary.
CONCLUSION
As Christian Maturity is not something one acquires automatically and in a split second, we must endeavour to use all the means placed at our disposal to attain it. The Church has given us the sacraments to constantly direct and remind us of our eternal home. The Eucharist, the Sacrament of God's love for us is there to help us in our growth to holiness and in our fight against temptation and sin. The sacrament of reconciliation is there so that we can always be reconciled to God. Our call and vocation is to Christian maturity. May Christ, our Master, the son of the father, give us the grace not to falter but to continue in this match to maturity and to remain faithful till the end, when we shall be opportune to see the King of kings and the Lord of lords, to whom be honour and glory for ever and ever Amen.
