God of host bring us back let your face shine on us and we shall be saved
Catholics all over the world today begin the Sacred Season of Advent. Advent is a four week preparatory period, for the celebration of the Solemnity of the Birth of Our Lord Jesus Christ. Commonly referred to as the Mass of Christ or Christmas. The fundamental aspect of the preparations has to do with our coming back to God and putting our hearts in order, to be able to receive him in hearts made pure through deeds of love, kindness, forgiveness and reconciling with one another. Our reflection for this week is going to be centered on Psalm 80: 2-9.
The Psalmist, offered the prayers contained in the psalms from a land of captivity and exile. For the Jews, exile has been part of their history. At different times they have been captives to foreign powers. In the midst of their isolation and exile, the hope of God coming to save them has never been relegated. Their words of prayer; points to that reality, their priests and prophets, echo the messages of hope every now and then. ‘O Shepherd of Israel, hear us, enthroned on the cherubim, shine forth. Rouse up your might and come to save us (Psalm 80:4).
Exile is a phenomenon which has concerned all civilizations, ancient and modern. Starting from the Roman civilization, in which exsilium coincided with the voluntary departure from the city (Bettini, 2009, 1-2), one can also mention the experience of the political exile typical of the Renaissance (Shaw, 2000; Ricciardelli, 2007), or the exile of French aristocrats during the Revolution (Degl’Innocenti, 1992, 7-8). Nevertheless none of these experiences could be compared to the phenomenon of exile in the 20th century, particularly the exile provoked by totalitarian regimes during the 1930s. This peculiarity was emphasized for the first time by the great European intellectuals who had escaped from the Nazi-fascist persecutions and immigrated to the United States. Already in 1937, for example, when the exodus toward the Americas was in full flow, Social Research, a journal published by the New School for Social Research in New York—an institution which over the course of a few years became one of the most important welcoming points for European intellectuals escaping persecution (Rutkoff and Scott, 1986; Krohn, 1993)— published a series of interventions by, among others, Thomas Mann, Emil Lederer, Franz Boas, Paul Tillich and Hans Speir in which the indissoluble link between the choice of exile and the battle against totalitarian regimes was theorized, and which defined the new responsibilities of intellectuals in exile. Most of them began with a reflection on the meaning of the experience of exile and on the social condition of intellectual refugees (Social Research, 4 September 1937, 265-327).
A few years later, some of these reflections found a more systematic re-edition in an important book in which essays by other great European exiles—Henry Peyre, Erwin Panofsky, Wolfgang Köhler, and the already cited Paul Tillich and Franz Neumann—were published. These papers were destined to deeply shape the studies into the emigration of European intellectuals.1 In his article, Franz Neumann, a German political scientist who first reached England in 1934 and then the United States, and who in 1942 was to be the author of the fundamental study, Behemoth, The Structure and Practice of National Socialism 1933-1934, underlined that the experience of exile lived during the 1930s, could not be compared to any previous example in the history of modern societies. The reasons for its peculiarity, he suggested, belonged to a series of political, religious, racial and moral elements (Neumann, 1953, 16-17).
Life in exile, is no life. Our world is filled with men and women who are going through physical and spiritual exile. On the spiritual level: There are many of us who are longing for eternal satisfaction, using worldly means, an approach that leaves us more empty and insatiable. The story of the prodigal son in Luke 15: 1-30 demonstrate this spiritual exile that many in the world embark on. The beauty of Advent period, is to once again stretch out our hands to say: God of Host bring us back, let your face shine on us and we shall be saved (Psalm 80:4).
The exiled Psalmist repeated more solemnly: God of hosts, turn again we implore; look down from heaven and see. Visit this vine and protect it, the vine your right hand has planted (Psalm 80:15-16). The other level of the exile some of us experience is the physical exile. Men and women who have been driven out of their homes as a result of conflict. Religious, political and economic conflicts. These men and women will say with the Psalmist. Visit this vine and protect it, the vine your right hand has planted. The whole of creation is God’s vineyard. Men and women have created barriers, borders, and walls. We have created territories for ourselves and made some of brothers and sisters homeless. In some countries there are thousands and hundreds who are refugees. In Ethiopia for example; tens of thousands of Ethiopians have fled Tigray into Sudan since early November, with the United Nations (UN) predicting 200,000 have fled within six months. The UN said 6,000 refugees are entering Sudan every day, with more than 31,000 having crossed over by 20 November. Tigray was already home to as many as 200,000 refugees and displaced people, UN agencies said.
In Nigeria; thousands have lost their lives as a result of violent conflict. There are over 2.5 million Nigerians who are internally displaced. Refugees in their home country. It’s difficult to imagine what such children of Abraham are going through at this difficult moment. What could advent be for such people, and ultimately what wish should such families have for Christmas, if not to be free from exile? To all who have a shelter over their heads, spear some time to join the psalmist to pray for the return of these exiles to their homes and families: The refugees at EYN camp, At Malkohi, Wauro Jabbe Yola South.. Fufore IDP camp. Old Cathedral IDP camp Jimeta. NYSC IDP Camp, in Adamawa State. Area One IDP camp Durumi Abuja FCT. Our hearts, thoughts and prayers are with the IDP camp members of: Nukkai Primary School Jalingo, Kona Primary School Jalingo. Gullum Health Center, Jalingo. Mayo Dassa Jalingo. Kofai Primary School; all in Taraba State.
The refugees in: Kamuru Ikulu IDP camp, Kamaru Primary School, Zankon Kataf Local Government Area. Kurmin Masara IDP camp At Anglican Church, Zangon Kataf Local Governmen. Kigudu IDP camp Zangon Kataf Local Government Area. Zonzon IDP camp. Samaru Kataf primary school, IDP camp. Sagwaza IDP camp, in Kaduna State. We lift our voice in prayer for the refugees in Maduganari IDP camp, Baga road IDP camp, West-end IDP camp. Bakassi IDP camp, Gubio IDP cam. NYSC Orientation IDP camp. All in Borno State.
Finally, with the psalmist, we say: May your hand be on the man at your right hand, the son of man you have confirmed as your own. And we shall never forsake you again; give us life that we may call upon your name. (Psalm 80: 18-19). Life for many of us has been though and rough, devoid of joy, happiness and fulfilment. As we prepare for your second coming Lord, may we be found worthy and ready to share with others the fullness of life that you have bestowed on us.
Fr Stephen Ojapah is a priest of the Missionary Society of St Paul. He is equally the director for Interreligious Dialogue and Ecumenism for the Catholic Diocese of Sokoto, a member of IDFP. He is also a KAICIID Fellow. (omeizaojapah85@gmail. com)