Shikrot Mpwi - Sunday Synopsis with Fr. Justine J. Dyikuk

Transfiguration of Our Lord, Year A – August 6, 2017

Readings: Dan 7:9-10.13-14; Responsorial Psalm Ps 97:1-2.5-6.9.(R.1a.9a); 

2 Pet 1:16-19 & Gospel Matthew 17:1b-9.

Theme: Living a Transfigured Life!

Introduction

Beloved in Christ, away from our usual catechesis on the parables of Jesus, today we are presented with the transfiguration narrative. The transfiguration of the Lord is an epochal event in the ministry of Jesus. On Transfiguration Sunday, our liturgy points out some realities that are crucial to the life of Jesus and ours too. We shall reflect on these in the light of “Living a Transfigured Life.”

The Meat of Transfiguration Sunday

We shall reflect on the implication of the transfiguration while accessing the pre-transfiguration, the transfiguration and the post-transfiguration periods and their implication for us today:

1. Pre-Transfiguration Period: The events leading to the transfiguration of Jesus are crucial to this reflection. As such, we must understand that Jesus wanted his apostles to understand some things:

(a). The Choice of Apostles: The choice of Peter, James and John is very instructive. It is important to note that these were the first set of apostles that Jesus called. Why did he choose them for the transfiguration experience? Well, the answer is not farfetched. Since the saying goes, seeing is believing, it was imperative for Jesus let them have a firsthand experience of the glimpse of the heaven he had promised them.  

(b). The Choice of a Mountain: In the bible, mountains are places of very important encounters with God. For instance, the Ten Commandments were given on a mountain. By inviting the disciples to climb the mountain of transfiguration, Jesus wanted to set the records right. He wanted the apostles to know that making heaven is a herculean task. It was important that the apostles know that there are not short cuts to heaven safe for the royal road of the cross.

2. The Transfiguration Period: The transfiguration period is marked by very important events which have theological meaning namely:

(a). Transfigurating Elements: As Jesus was transfigured, his face shone like the sun and his clothes became dazzlingly white as the light. This signifies the presence of the Holy Spirit; the giver of life and the sanctifier. 

(b). Appearance of Moses and Elijah: The appearance of Moses who represented the Law and Elijah who represented the Prophets was to testify that Jesus is the fulfillment of both the Law and the Prophets. It was essential that the two endorse Jesus as the last of the prophets and perfecter of the Law.

(c). Peter’s Remarks: Peter’s remarks, “Lord, it is wonderful for us to be here; if you wish, I will make three tents here, one for you, one for Moses and one for Elijah,” demonstrates that he was overwhelmed by the beatific experience. St. Matthew wants to prove to us that Peter’s testimony about the experience is true. This further shows that no one who has experienced heaven would like to lose that experience. 

(d). The Voice of the Father: The voice of the Father was also to prove to the apostles Jesus’ relationship with his Father. As were, this divine endorsement was to let them know that he was not acting alone or on his own. We shall dwell on the implication for us in the pastoral implication for believers. 

3. Post-Transfiguration Period: The last phase of the narrative being the post-transfiguration experience is twofold:

(a). the “Tell no one” Order: By ordering his disciples to tell no one, Jesus wanted his apostles to keep a low profile of these events until he rises from the dead. This is because his rising from the dead has a necessary connection with his transfiguration. It was better for the breaking news to come last so that the whole narrative of his passion would be complete.     

(b). His Dead and Resurrection: Our liturgy implies the post-transfiguration period because after the resurrection, the apostles realized that all the Lord told them was true. What are the pastoral implications for contemporary believers?

Pastoral Implications

1. Heaven and Hell are real: The transfiguration experience reminds us that heaven and hell are real. There is no mistake about it. Jesus did not want to leave his apostles in doubt. On the contrary, he clears their doubts concerning the reality of the beatific vision. If he showed them the glimpse of heaven, it means that hell is also real. As such, we should not be daydreaming and acting drama like the rich man who asked Abraham to send someone from the dead to warn his siblings. It suffices that we have ministers of the word to remind us about the eschatological reality namely, the reality of afterlife.

Shikrot Mpwi - Sunday Synopsis with Fr. Justine J. Dyikuk

17^th Sunday of the Year – July 30, 2017

Readings: 1 Kings 3:5,7-12; Responsorial Psalm Ps 118:57-72,76-77,127-130; 

Rom 8:28-30 & Gospel Matthew 13:44-52.

Theme: Discovering the Secrets of the Kingdom!

Introduction

Friends in Christ, Jesus is not yet done with teaching through parables as he presents us with three parables today. In the gospel (Matthew 13:44-52), Jesus relates to us three apocalyptic parables namely, the parable of the hidden treasure, the parable of the fine pearls and the parable of the dragnet. Our reflection shall explore these parables with the hope of finding a theological nexus among them which shall serve as our spiritual meal for this week.

Three Parables, Same Message

a) The Parable of the Hidden Treasure: In this parable, we are presented with four things:

1. The Treasure: The hidden treasure stands for the Word and the Sacraments as well as the values of the kingdom such as love, charity and forgiveness.

2. The Field: As usual, the field is the world.

3. The Discoverer of the Treasure: The person who discovers the treasure represents subjects of the kingdom.

4. The attitude of selling everything to acquire the field: This stands for discovering the secrets of the kingdom so much so that one is not left in doubt about foregoing worldly power, the trappings of fame and fortune to embrace the poverty of the spirit for Christ’s sake.

b). The Parable of Fine Pearls: In the parable of the fine pearls, we are also presented with three things namely:

1. The Merchant: Closely related to the first parable, the merchant stands for the subjects of the kingdom.

2. The Fine Pearls: The fine pearls are spiritual treasures.

3. The attitude of selling everything to acquire it:  That the merchant sold everything he owned, not some, means that the pearls are of inestimable value. This symbolizes the spiritual attitude of those who have discovered the secrets of the kingdom. For these Christians, nothing compares to either contemplative or active spirituality which is often in touch with God and man.

c). The Parable of the Dragnet: Apparently, the parable of the dragnet is the bridge between the first two parables. This is because it presents us with a resume of the previous parables. We shall take a critical look at the issues involved in this parable:

1. The Dragnet: The dragnet symbolizes the criteria for accessing good or bad. Certainly, the dragnet does not discriminate.

2. The Sea: The sea is the world.

Shikrot Mpwi - Sunday Synopsis with Fr. Justine J. Dyikuk 

16^th Sunday of the Year – July 23, 2017

 Readings: Wisdom 12:-13,16-19; Responsorial 

Psalm Ps 85:5-6,9-10,15-16; Rom 8:26-27 & Gospel Matthew 13:24-43.

Theme: The Scandal of God’s Patience!

Introduction

Friends in Christ, the Christian religion is replete with the scandal of God’s patience with. While some Christians are unsympathetic to sinners, others are. We shall reflect on our readings in the light of the parable of the Wheat and Weeds otherwise known as the parable of the Darnel in the Field. While some scripture scholars hold that the setting of the parable is the world, others believe that it is the Church. However, our reflection may overlap while seeking for a middle ground. To achieve that, it is important for us to understand what Jesus meant by the parable. We shall now closely review Jesus’ interpretation of the parable of the Wheat and Weeds.

Jesus’ Explanation of the Parable the Darnel in the Field

Jesus gave a seven-point explanation of the Parable of the Wheat and Weeds in the light of God’s patience with sinners:

1. The Sower of the Seed: The sower of the good seed is the Son of Man.

2. The Field: The field is the world.

3. The Good Seed/Wheat: The subjects of the Kingdom.

4. The Darnel/Weeds: The darnel stands for subjects of the evil one.

5. The Sower of the Weeds: The sower of the weeds is the evil one.

6. The Harvest: The harvest is at the end of time.

7. The Reapers: The reapers are the angles. 

Theological Explication & Pastoral Implications of the Parable

On many occasions, Christians have been divided concerning God’s benevolence towards sinners. On the one hand, the unsympathetic school of thought comprises of Christians who feel that sinners should not be given a second chance or forgiven. In fact, they are often impatient with people they consider as sinners and are angry with God for not punishing them with fire and brimstone. They behave like the Prophet Jonah who was angry with God for not punishing the people of Nineveh and fled to erase the possibility of the people repenting as a result of his preaching to them (Jonah 4:1-2). On the other hand, the sympathetic school of thought is made of up Christians who are often lenient towards sinners and plead for divine mercy upon them.

Dearly beloved, our liturgy calls our attention to divine retribution. As it were, divine retribution is the supernatural punishment of a person or persons by God as a consequence of their sins. Few examples of retributive justice include:

1. The great flood that destroyed humanity and spared the family of Noah (Gen. 6:9-8:22).

2.  The dispersion of the builders of the Tower of Babel (Gen. 11:1-9).

3. The destruction of Sodom and Gomorrah (Gen. 18:20-21).  

Too often, Christians who belong to the unsympathetic school of thought cite the aforementioned passages as basis for their impatience with God concerning the destruction of sinners. They cannot understand for instance why God would forgive homosexuals and lesbians, armed robbers and commercial kidnappers, corrupt politicians and ritualists to mention just a few.

Conversely, today’s liturgy teaches us that divine retribution is delayed or rather treasured up until harvest time (the end of the world) as the gospel indicates (Matthew 13:24-43). This reveals something of the nature of God – namely, that our God is a God of the second chance. He is not a God of Now, Now who punishes the offender instantly as in the days of old as some religions of the world teach. Few examples would suffice:

1. When Prophet Elijah confronted King Ahab with the murder of Naboth, the King tore his garments, put on sackcloth, fasted  and slept in ashes and God suspended the disaster he had threatened upon him (1 Kgs. 21:1-21,27-29).

Shikrot Mpwi - Sunday Synopsis with Fr. Justine J. Dyikuk 

15^th Sunday of the Year – July 16, 2017

Readings: Is. 55:-10-11; Responsorial Psalm Ps 64:10-14(R.1); 

Rom 8:18-23 & Gospel Matthew 13:1-23.

Theme:A Call to be Doers of the Word, not Hearers!

Introduction

Brothers and sisters in Christ, on this Sunday, we are presented with the Parable of the Sower otherwise known as the Parable of the Four Soils. The Penny Catechism defines a parable as an earthly story with a heavenly meaning. Jesus often used parables in teaching the values of the kingdom because he wanted to relate with his audience in a manner they would understand. The Parable of the Sower is found in Matthew 13:3-9; Mark 4:2-9 and Luke 8:4-8 while its interpretation is given in Matthew 13:18-23; Mark 4:13-20 and Luke 8:11-15.

Very often, we hear people praying during the intercessions: “Lord, help us to be doers of the Word, not hearers.” Today, we are challenged to “Walk the Talk.” Meanwhile, we shall highlight the interpretation as given by Jesus in the light of pastoral implications. But first, it is essential to now the types of soil Jesus used.

Four Types of Soil

As the parable relates, the sower went into the field to sow seeds which fell on four different types of soil,namely:

1. Hard Soil: According to the narrative, some seed fell on hard soil by the way side.This prevented the seeds from sprouting. Apparently, they became food for birds of the air.

2. Stony Soil: There were also seeds that found themselves on stony ground.Because there was no enough soil for the seeds to germinate,they began to grow but could survive for “lack of depth.” The conclusion was obvious – since the plants did not take roots, they were withered by the sun.

3. Thorny Soil:Accordingly, the seed that feel on thorny soil grew but the competing thorns choked and killed them.

4. Good Soil: Some seeds fell into the rich soil and produced its fruit. The good ground which received the seeds produced fruit in plenty.

Jesus’ Explanation of the Parable & Pastoral Implications

Jesus’ explanation of the Parable of the Sower highlights four different responses to the gospel. It is crucial to note that the seed is “the Word of the Kingdom.”

1. Hard Soil/ Those hardened by sin:Jesus explains that the hard ground represents those who are hardened by sin –usually, they hear the Word but do not understand it. Because they do not understand it, the devil comes to steal the message away from their hearts. He further noted that evil one keeps their hearts dull and prevents the Word from making any reasonable impact in their lives.

Here, hardened criminals come to mind – as it were, their consciences are dead. They have made their hearts a shopping mall for Satan to feed fat on - as soon as they hear the Word of the Kingdom, the evil one snatches it away. What is more, for these kinds of “Christians,” ritual killing, joining occult groups and doing anything to make it in life comes easily. This is because they have hardened their hearts to hearing the Word and putting it into practice. Besides, their inability to understand the Word makes them soft targets for the enemy.

2. Stony Soil/: Those who allow the Word they’ve received with delight be killed by troubles: The stony ground represents supposed followers of Christ who profess the Word happily but it doesn’t change their hearts because it fails to make impact in their lives in the face of trials, tribulations and temptations - When troubles arise, their so-called faith vanishes quickly.

Lapses or former Catholics fall into this category. They are delighted at the reception of the Sacraments of Baptism, Confirmation, Holy Eucharist and the like.Some of them may even be in the rank and file of the Church as clerics or officials of lay groups. However, when trials come, their faith is unable to carry them on despite their initial enthusiasm. You would be surprised to see an ex-choir member, cleric or religious suddenly counter-witnessing. Jesus gives the reason as “initial gragra” which does not sustain them should trials come.  Accordingly, St. Paul tells us in the second reading (Rom 8:18) that what we face in this life can never be compared to the glory which awaits us. This means that holding our heads high is key.

3. Thorny Soil/ Those who hear the Word but allow the lures of the world to kill it: The thorny ground depicts people who seem to receive the Word but their hearts are full with thoughts of riches, pleasures and vain lust - the things of this world take their time and attention away from the Word and they end up having no time for it.

The line of the popular Chorus, “don’t allow the cares of this world to overtake you from God’s hands…” underscores the point Jesus makes about the thorny ground representing those who hear the Word but allow the lures of this world to kill it. The example of the rich young man in the bible (Mark 10:17-27) who went away sad because Jesus challenged him to go and sell all that he owns and come follow him comes to mind.The love of money is the root of all evil (1 Tim 6:10).

Jesus specifically makes reference to what the Angelic Doctor, St. Thomas Aquinas describes in his Summa Theologica as causes of sin that is, the concupiscence of the eyes and the concupiscence. Aquinas makes the point that we are induced to sin through inordinate desire for evil things. The lust of the flesh and lust for material possessions have landed many in trouble. The 419ers, scammers, Yahoo Yahoo, commercial kidnappers as well as porn stars, prostitutes, phidophiles, adulterers, fornicators, masturbators, homosexuals, lesbians and those engaged in bestial acts fall into this group.

Shikrot Mpwi - Sunday Synopsis with Fr. Justine J. Dyikuk       

  14^th Sunday of the Year – July 9, 2017

Readings: Zec. 9:9-10; Responsorial Psalm Ps 145:1-2.8-9.10-11.13cd-14(R.1);

 Rom 8:9-11-13 & Gospel Matthew 11:25-30.

Theme: God Favours the Humble!

Introduction

Dearly beloved in Christ, on this Sunday, our liturgy calls us to reflect on why and how God favours the humble. In order to achieve that, we must pay more attention to the words of Jesus in the gospel namely:  “I bless you Father, Lord of heaven and of earth, for hiding these things from the learned and clever and revealing them to mere children…” (Matthew 11:25). From time immemorial, God shows preference to the meek and the weak. Indeed, he is a humble God. Little wonder the first reading (Zec. 9:9-10) reveals him as a humble King who comes on a donkey. We shall try to under understand why Jesus would hide the secrets of the kingdom from the “learned.”

Why Jesus Hides the Secrets of the Kingdom from the “Learned”

1. The “Learned” relay on Knowledge: The “learned” often deepen too much on knowledge especially when it comes to the secrets of the kingdom. While it is true that reason has a place in accessing theological truths, it is equally true that the “learned” often fall victims of either questioning or doubting doctrinal teachings. The truth is, you can be a Professor of Law but a neophyte in matters of the faith. As it stands, many “learned” men and women of our time are intellectual giants and yet spiritual dwarfs. This makes it difficult for them to access the secrets of the kingdom.

2. The “Learned” have little time for God: While there is an exception to any rule, we must acknowledge the fact that the “learned” too often have no or little time for God. In their attempt to satisfy their curiosity they pursue mundane interests and have little time to worship God. Compare the number of the unlearned and the “learned” who give their time, treasure and talent in the service of God in our parishes?

3. The “Learned” view the earth as their heritage: There is a sense in which the “learned” comfort themselves with the temporal order. This blocks their view of accessing the secrets of the kingdom. By amassing the wealth of knowledge, the “learned” often drift into thinking that heaven exists in the human intellect which dwells within the temporal order. As such, this prevents them from realizing the spiritual order.

4. The “Learned” are Proud:  One of the greatest albatrosses of the “learned” is pride. Too often, the tendency that one has arrived in terms of reaching the apex of knowledge puts one in a position to easily look down on others or rely on one’s human prowess. It is important to note that this pompous attitude does not only affect their interaction with others but stands in the way of the divine since they rely on hard work as a consequence of their knowledge.

Conversely, Jesus insists that he has decided to reveal the mysteries of the kingdom to mere children. It is important to note that “mere children” here represents the meek and the humble. As it were, Jesus champions an option for the humble. We shall discover why and how.

Why God reveals the Mysteries of the Kingdom to “Mere children”/The Humble

1. The Humble Rely on God: While the “learned” rely on knowledge, the humble rely on God. This is why God reveals the mysteries of the kingdom to them. The word of God makes it abundant clear that God favours the humble (James 4:6; 1 Peter 5:5 & Proverbs 3:34).

2. The Humble have time for God:” Whether they are learned or not, the humble have time for God. They deliberately choose to use their time, talent and resources (even if scare) in the service of God. Parishioners who are at the beg and call of the Church; who spend out their lives running around to see that everything falls in the place in the parish fall within this category. Since they have time for God, God has time for them – Notice how God blesses them – Most children of the cooks and stewards in our ecclesiastical institutions have become priests, religious and catechists courtesy of God’s blessings upon their families.

3. The Humble view the earth as a market place: The humble often view the world as a market place. No one goes to market and sleeps there. Analogously, the world will pass away – with this realisation, the humble seek for ways of deepening their relationship with God so as to attain eternal life. If the humble realize that Christ has gone to prepare a place of them in heaven (John 14:2 & 3), it shows that God would not hesitate to further reveal the mysteries of the kingdom to them.

4. The Humble are disposed to meekness: Humility entails simplicity and an inner disposition to obey instructions. Why would God not reveal the secrets of heaven to those who predispose themselves to simplicity of life and obeying his commandments?

Shikrot Mpwi - Sunday Synopsis with Fr. Justine J. Dyikuk

 13^th Sunday of the Year – July 2, 2017

Readings: 2 Kings 4:8-11,13-16; Responsorial Psalm Ps 88:2-3,16,19; 

Rom 6:3-4,8-11 & Gospel Matthew 10:37-42.

Theme: Of Giving & a Prophet’s Blessing!

Introduction

Friends in Christ, food and shelter constitute critical human needs. When these are in place in a family, life becomes easy as other human needs like clothing and education fall in place. However, in the African context, what seemingly makes a family complete is the blessing of a child. Childless families go through pains while waiting for a miracle. Our first reading (2 Kings 4:8-11,13-16) today presents us with the uncanny generosity of a Shunammite family, in that kind of situation, who provided the Prophet Elijah with food and shelter.

As it were, in appreciation for their magnanimous deed, the Prophet promised them a child. It is obvious that food, shelter and a descent life were not out of reach for this family. What is crucial was their open-handedness. Their generosity to the Prophet fast tracked a miracle for this family. It was the miracle of a lifetime because the husband was well off in years. In this story, we learn how material generosity brings about spiritual blessings.

In a similar scenario in the scripture, we are told that Jesus watched the Scribes putting their money in the 13 collection chests that were available in the synagogue. As expected, the rich did so in a very arrogant manner. He noticed this widow who dropped two copper coins and praised her for her generosity. By using this poor widow as a prototype for generosity, Jesus presents her as a paradoxical hero. The lesson is, in the sight of God, a little with a pure heart is better that much gotten from loot. Apparently, until it pains, giving is only a show.           
         

Three Types of Givers

We shall reflect on three types of givers in the light of our liturgical theme:

1. Thanks Givers: Thanks givers are those who, with a cheerful heart, offer a wholehearted service to God for his kindness and blessings in their lives. Often times, these Christians invite neighbours and colleagues to Church where they book Mass of thanksgiving to God for promotion, protection and provision. Amidst family and friends, they dance to the altar of God bringing their gifts before him. Little wonder Paul says: "God loves a cheerful giver" (2 Corinthians 9:7). 

2. Ought Givers: Like the name implies, Ought Givers are Christians who give because they ought to give not because it is a dutiful service unto the Lord. A classical example of this category of people are Ananias and Sapphira who decided to hoard some parts of the money that accrued from the sale of their land and declared a little before the apostles. They gave because others were giving not because they were convinced to give. The long and short of the story is that they were struck dead (Cf. Acts 5:1-11). 
               

3. Grudge Givers: Grudge givers are those who complain as soon as it is time for collection, levy, bazaar, tithe or launching of whatever sort in the parish. They are anti-giving. Most times, their money is for their enjoyment. They prefer to lavish their money on cars, building, wine, women, recharge card, DSTV to mention a few rather than “waste” it on any missionary enterprise. It is because of this kind of givers that St. Paul said: "Each one must do just as he has purposed in his heart, not grudgingly or under compulsion" (2 Corinthians 9:7). 

Four Kinds of Giving

The three types of givers we have seen prepare us for the four kinds of giving there are:         

1. Qualitative Giving: This is about setting aside the best of all that the Lord has given us to return thanks to him. It is because of this kind of giving that God accepted the sacrifice of Abel and rejected that of Cain (Gen 4:4 Cain). St. Paul insists that:  "Each one of you is to put aside and save, as he may prosper" (1 Corinthians 16:2). Though the widow that gave two copper coins was poor, she gave more and was praised by Jesus (Mark 12:41-44).         

Shikrot Mpwi - Sunday Synopsis with Fr. Justine J. Dyikuk

Readings: Jer. 20:10-13.; Responsorial Psalm Ps 68:8-10,14,17,33-35; Rom 5:12-15 & Gospel Matthew 10:26-33.

Theme: Do Not Be Afraid!

Introduction

Friends in Christ, fear has been adjudged as man’s number one enemy. It makes you feel inferior and also makes you lose out on many things in life. Fear has led many people to their early graves. This reminds us of a quote from William Shakespeare’s Julius Caesar: “A coward dies a hundred times before his death.” Knowing the devastating effects of fear, Jesus charges us in the gospel (Matthew 10:26-33) “Do not be afraid.” Our reflection today shall consider the types of fears there are and posit possible ways of combating them in the light of the gospel.

Types of Fear

1. Negative Fears: We shall consider the fear of the past, the fear of the future, the fear of the unknown, the fear of holiness, the fear of being caught and the fear of men as negative types of fear:

a). Fear of the Past: Many people today are caught up in web of past sins or guilt of things which may have happened in their lives many years ago. Because they are held down by guilt and self-pity, they are afraid that others might come to know their former ways and judge them.

b). Fear of the Future: Because most young are tossed about by the vicissitudes of life, they fear the future. Many young people are deceived into astrological horoscope or zodiac signs wanting to know their fate in life; the fear of what the future holds for them has landed many young people in the hands of crooks.

c). Fear of the Unknown: Fear of the unknown takes place when people become paranoid suspecting everything and anyone around them to the point that they are nihilistic – fear of the unknown makes them to doubt everything, sometimes including the existence of God. These people easily have premonitions that evil is lurking around the corner.

d). Fear of holiness: Most young people are afraid of holiness. There is a tendency that holiness is for the aged or those who have chopped life in Nigerian parlance. Perhaps this is why the Holy Father, Pope Francis has consistently called on young people not to be afraid of holiness. 

e). Fear of being Caught: There is growing fear of not being caught which makes some people to further plunge into sin. Popularly called the 11^th commandment, “thou shall not be caught,” the fear of being caught actually makes people to commit sin. 

f). Fear of Men: In the gospel, Jesus warns “Don not be afraid of those who cannot kill the soul.” This is indicative that our fear should be directed to God not human beings. More often than not, we fear our parents, spouses or superiors more than God. We are often prepared to displease God in order to please human beings. This is what constitutes fear of men.

2. Positive Fears: Brother and Sisters in Christ, we shall consider the fear of sin, the fear of hell and the fear of God as positive fears in the light of Jesus’ charge: “Do not be afraid.”

a)  Fear of Sin: As children of God, we are called to fear sin. This is positive fear because if we shun sin, God’s abiding presence remains with us. As such, Jesus calls us to be afraid of sin so as to please him.  

b)  Fear of Hell: Contrary to the opinion that doing good because one is afraid of hell is not good, it is noble to realize the danger of losing one’s soul which Jesus talks about in the gospel so as to amend one’s ways and make heaven. If the fear of hell would make us to make heaven, so be it.

Shikrot Mpwi - Sunday Synopsis with Fr. Justine J. Dyikuk

Solemnity of the Most Holy Body & Blood of Christ (Corpus Christi Sunday) – June 18, 2017

 Readings: Deut 8:2-3.14b-16a; Responsorial Psalm Ps 147:12-13.14-15.19-20 (R.12a); 

2 Cor 10:16-17 & Gospel John 6:51-58.

Theme – Holy Eucharist: Source & Summit of Our Lives

Introduction

Friends in Christ, today, the Church celebrates Corpus Christi Sunday - the solemnity of the Most Holy Body and Blood of Christ.  According to Munachi (2016), the feast of the Body of Christ, Corpus Christi was introduced into Church calendar in 1264.  He claimed that the vision of a glistening full moon, in which an Augustinian nun, Juliana of Liège influenced the celebration. The moon she saw was perfect but for some hollow dark spots which she was told represented the absence of a feast of the Eucharist. In the light of our liturgical readings, we shall base our reflection on four points: The spiritual, ecclesial, ecumenical/“dialogic” and secular dimensions of the Holy Eucharist:

1. Spiritual Dimension of the Eucharist

(a)   Sacramental Growth: After receiving the sacrament of baptism, which unlocks the door to other sacraments, the next sacrament which sustains our sacramental-growth is the Holy Eucharist. After baptism, the Eucharist serves as the spiritual meal which energises and further disposes us towards the reception of the sacraments of Confirmation, Penance, Anointing of the Sick, Holy Orders and Matrimony. As the source and summit of our lives and existence, the Eucharist positions us around the Lord’s Table for a better appreciation of other sacraments.

(b)   Sanctifying Grace: As God’s children, we enjoy his supernatural grace which abides with us through his Spirit. However, it is the Holy Eucharist that guarantees us of sanctifying grace. The worthy reception of the Eucharist grants us the grace to live holy and devout lives. When supernatural and sanctifying grace are at work in our lives, living out the gospel values becomes easy. What is more, it is supernatural grace which disposes us to enjoy sanctifying grace through sacraments like the Holy Eucharist.

2. Ecclesial Dimension of the Eucharist

(a)   Mission Ad Intra: The ecclesial dimension of the sacrament of the Body and the Blood of Christ touches on mission within the Church. There are various sodalities and pious societies in the Church. These associations within the Church are supposed to depend on the Holy Eucharist as the source of their guidance, inspiration and direction.  

(b)   Building Synergy & Consensus: Building synergy and consensus among the various sodalities and pious societies within the Church entails working for the good of the Church – in the second reading (2 Cor 10:16-17), St. Paul exhorts that, although we are many, we are one in the body of Christ. This oneness is supposed to reflect in our Catholicism and Universality. This oneness is contingent on the one bread and the one chalice that we share. Our liturgy calls us to eschew divisive tendencies that are capable of tearing the body of Christ apart. Those who have the tendency of scattering the flock of God must have a rethink. The recent scandalous happening in Ahiara diocese calls for sober reflection on the whether we are a Eucharistic people or not.

3.      Ecumenical and “Dialogic” Dimension of the Eucharist

(A). Mission Ad Extra: We must understand that it is the Eucharist that energises us to engage in ecumenical gatherings with Christians from other faith-groups as well as dialogue with Muslims. As a moral voice for preaching peace in the world, the Catholic Church encourages her members to engage in dialogue with Muslims. Because “civilized people solve their problems through dialogue,” the Church toes the same lane in ensuring that the world experiences the peace Christ prayed for.

In Nostra Aetate - Declaration on the relation of Church to non-Christians, the Council Fathers having acknowledged that in the past the relation between Christians and Muslims was fraught with suspicion and fear, now “pleads with all to forget the past, and urges that a sincere effort be made to achieve mutual understanding...” The Church Fathers believed that when mutual understanding between Christians and Muslims is realised, only then can we “preserve and promote peace, liberty, social justice and moral values...” As such:

a). The Church encourages her members to always open doors of friendship with their Muslim neighbours seeing them as partners in progress;

b). She also calls the faithful to engage in dialogue every day with their Muslim brothers and Sisters not only with the sophisticated language of “Inter-religious dialogue” but by seeking ways to respond to the needs of Muslims as exemplified by the Good Samaritan;

c). Christians are expected to practice gestures which open up the door for better friendship with Muslims towards making the world a better place.

This can further be achieved through, theological dialogue and dialogue of religious experience:

i.                    Theological Dialogue or Dialogue of Experts: Strengthened by the Eucharist, Christians Theologians can approach Muslim academics/experts or religious leaders for encounters to clarify issues and create greater understanding – this is dialogue of experts. This kind of dialogue helps to remove prejudices that blind religious leaders of a particular creed from seeing the good in another faith. It also helps them to appreciate each other’s spiritual values while having a better understanding of their differences.

ii.                  Dialogue of Religious Experience: Jesus in the Eucharist helps us to realise the need for jointly reading religious texts with people of other faiths while reflecting upon same. Catholic experts must seek ways of entering into interfaith prayer sessions and living out the gospel of Christ, the bread of life – this can also be achieved through demonstrating expertise and maturity in initiating genuine programmes aimed at bringing others to seek the face of God – such occasions could be during draught or famine.

Shikrot Mpwi - Sunday Synopsis with Fr. Justine J. Dyikuk

Trinity Sunday – June 11, 2017

Readings: Ex 34:4B-6, 8-9; Responsorial Psalm Dn 3:52, 54, 55, 56; 

2 Cor 13:11-13 & Gospel John 3:16-18.

Theme: The Holy Kiss as a Metaphor for the Trinity!

Introduction

Friends in Christ, today we celebrate Trinity Sunday. The theme for our reflection taken from the second reading (2 Cor 13:11-13) where St. Paul urges us to greet one another with the Holy Kiss is: “The Holy Kiss as a Metaphor for the Trinity.” In the light of the homiletic theme, we shall reflect on the Blessed Trinity by highlighting the Trinity, hypostatic union/Trinitarian communion and Trinitarian mystery:   

1. The Trinity: Simply put, the Church teaches the theology of the Trinity as three divine and eternal persons in one God - The Father, the Son, and the Holy Spirit.  In his article, The Trinity, the Hypostatic Union, and the Communicatio Idiomatum, Matt Slick (2010) explains that by “person” is meant the characteristics of self awareness, speech, having a will and emotions.  Although there are three persons in one God, the Father is not the same person as the Son; the Son is not the same person as the Holy Spirit; and the Holy Spirit is not the same person as Father - Each of them has a will and speaks to each other and to people. We must clearly understand that they are not three separate gods or beings. In the bible, there are various passages that teach about the Trinity: The Father is called God in (Phil. 1:2); the Son is called God in (John 1:1, 14), and the Holy Spirit is addressed as God in (Acts 5:3-4). 

One of the commonest metaphors for explaining the Trinity is the relationship that exists in the life of a married woman who has children – she has to relate with her biological parents as a daughter, to her husband as his wife and her children as a mother with the same degree of love, care and affection. The mind, soul and spirit have also been used to describe the Trinity. These human analogies only present us with a glimpse of what constitutes the Trinity. 

2. The Hypostatic Union/Trinitarian Communion: The teaching of Hypostatic Union is encapsulated in the angelus when we pray, “And the Word was made flesh” – the mixing of water and wine during the celebration of the Holy Mass while the priest prays silently, “By the mystery of this water and wine may come to share in the divinity of Christ who humbled himself to share in our humanity” further proves the point. The hypostatic Union does not imply that Jesus is half God and half man. On the contrary, He is fully divine and fully man - That is to say, Jesus has two distinct natures namely, divine and human as indicated in scripture: “In the beginning was the Word, and the Word was with God, and the Word was God... 14 and the Word became flesh, and dwelt among us...” (John 1:1, 14).  This means that the divine word became flesh in the single person of Jesus, who is thus both human and divine in nature – The divine nature was not changed or altered in this union.

Closely related to the theology of the hypostatic union is the Latin communicatio idiomatum which translates into (communication of properties/attributes). This teaching ascribes both divine and human natures to the one person of Jesus (Cf. John 17:5; John 3:13; Matthew 28:20). Since the person of Jesus died, His death was of infinite value because the properties of divinity were ascribed to the person in His death (Slick, 2010). The Trinitarian communion of the Father, the Son and the Holy is encapsulated in this teaching: God the Father created the world, God the Son redeemed the world and God the Holy Spirit sanctifies the world.

3. Trinitarian Mystery: Though they are three distinct persons, they constitute one Godhead absolute in perfect harmony, consisting of one substance. They are coeternal, coequal, and co-powerful (Slick, 2010). In summary, the Holy trinity is a mystery we cannot fully understand unless we become eternal like God. Since it is a mystery, we must be careful not to introduce inequality when addressing the Trinity in prayer – for instance some people say: “In the name of the Father, Son and Holy Spirit” which is wrong. In addressing the Trinity, we should say: “In the name of the Father, and of the Son and of the Holy Spirit.” Sometimes we make the mistake of removing the definite article in the Son and the Holy Spirit after addressing the Father. 

Shikrot Mpwi - Sunday Synopsis with Fr. Justine J. Dyikuk

Pentecost Sunday –   June 4, 2017

Readings: Acts 2:1-11; Responsorial Psalm Ps 104:1ab.29bc-30.31.34(R.30); 

1 Cor 12:3b-7.12-13 & Gospel John 20:19-23.

Theme: Pentecost - The Birthday of the Church!

Friends in Christ, today is Pentecost Sunday – A day which Catholics, Evangelists and Pentecostals lay claim to. What is important to this day is the fact that it is crucial to the Church. The popular saying goes, If you do not know where you are coming from, you may not likely know where you are heading to. Rather than dwelling solely on the Holy Spirit whom the Father promised, we shall reflect on four points namely: The Formation of the Church, variety of gifts in the Church, unity as an indispensable element in the Church, the manifestation of the Spirit among believers and the abiding presence of the Spirit in the Sacraments:

  

1. The Formation of the Church: Pentecost marks the birthday of the Catholic Church. Catholics proudly lay hold this teaching because of the testimony of the scriptures as well as Church Historians. Those who try to avoid the Catholic trap aimlessly start their Church History from the Reformation (31 October 1517). The bible accounts relate that Christ started his ministry at the age of 30 (Luke 3:23). It also discloses that He carried out his mission for three years. It was after the paschal events of His death, resurrection and ascension that the Holy Spirit, which He promised, came down on the apostles like tongues of fire in 33AD on Pentecost Sunday. Therefore, Pentecost marks the official date for opening of the Church (Catholic) (Acts 2:1-4, 38-42). This is why the Catholic Church has 2017 solid years behind her ­– praise the Lord. Others put the celebration of Pentecost also known as “WhitSunday” as dating back to the 4^th century!  

2. Variety of Gifts in the Church: The message of Pentecost reminds us of the variety of gits in the Church. Some have the gift of tongues while others have the gift of interpreting the tongues. This speaks to the heart of God adorning His Church with talented men and women who are called to use their gifts and talents for the service of God and humanity. The bible says, What have you that has not been given you by the Lord and if it has been given you by the Lord, why brag about it? (1 Corinthians 4:7). The message of Pentecost is clear – we must have the capacity to put into use what God has endowed us with. 

3. Unity as an Indispensable Element in the Church: That the apostles were able to understand what others were saying in their native langue aptly describes unity in diversity. Just take a good look at the world – the tribes, tongues, peoples and nations (Revelations 7:9) the bible speaks about reveals the various colours of people God has decorated the world with. By uniting the world at Pentecost, the Spirit wants Christians everyone to speak against racism and discrimination of all forms. This is not only a call to the United Nations or Presidents of the most powerful nations of the earth but it is a call to all. We must, with the help of God, push the frontiers of establishing that New World Order of love and unity which Christ exemplified by the manner of the death he endured on Calvary. 

Shikrot Mpwi - Sunday Synopsis with Fr. Justine J. Dyikuk

Seventh Sunday of Easter, Year, A – World Communication Sunday - May 28, 2017

Readings: Acts 1:12-14; Responsorial Psalm Ps 27:1,4,7-8;

  1 Pet 4:13-16 & Gospel John 17:1-11.

 Theme: United in Prayer!

Friends in Christ, today is the Seventh Sunday of Easter. Coincidentally, today is World Communications Sunday – A day in which the Holy Father gives a theological appreciation to technological advances in media with a view to reminding the world that the media should be used in the service of man. Directors of Social Communications, Catholic Media Practitioners and Media Workers are expected to use this day to advance the course of human communication as a major component of communication at the same time showcasing the Church’s view of what good communication is. We shall come back to the Holy Father’s message for this celebration later. 

For the apostles of Christ, pre and post ascension episodes constitute important moments of sober reflection and prayer. While the common saying goes, “misery unites people” we must also understand that “Joy equally unites people.” After the ascension, the first reading (Acts 1:12) recounts that the apostles, filled with joy, returned to Jerusalem. It noted that “all these devoted themselves with one accord to prayer,” together with some women.

By staying together, the apostles sustained the unity of the spirit through prayer. Since they were one in heart and mind, they stormed the heavens with prayer awaiting the Holy Spirit. The word of God assures: “Where two or three are gathered in my name, I am in their midst”(Matthew 18:20). This underscores the importance of the community of believers (Church) and community prayer (Liturgy).

Our world today is rife with Christians who argue that you must not belong to a Church to be truly Christian. They further argue that private prayer is more important than community prayers. The implication of these positions is that there is no need of Church as an assembly of God’s people or the liturgy as a fixed rite of public worship.