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

Twenty First Sunday of the Year, A – August 27, 2017

Readings: Isaiah 22:19-23; Responsorial Psalm Ps 137:1-3,6,8; 

Rom 11:33-36 & Gospel Matthew 16:18.

Theme: The Church’s Apostolic Foundation & Divine Endorsement! 

Introduction

Friends in Christ, today we are exposed to the apostolic foundations of the Church and her divine endorsement. Perhaps many Catholics do not know who they are, what they represent or where they come from in terms of committed-membership to the Church. Our Sunday liturgy clears our doubts concerning the divine beginnings of the Church and the abiding presence of Christ in the Church he established.  For the records, Christ founded the Church on Pentecost Sunday in 33 AD. By giving the keys of the kingdom to St. Peter as we heard in the gospel (Matthew 16:18), Jesus reassures us of his divine presence in the Church.

The message of the gospel is amplified in the first reading (Isaiah 22:19-23) where the Lord uproots Shebna, the master of the palace and appoints Eliakim son of Hilkiah giving him authority to be a father to the inhabitants of Jerusalem and the house of Judah. To authenticate this appointment, the Lord gave Eliakim the key of the House of David while stressing that should he open, no one should close; should he close, no one should open. The prophesy that “he will become a throne of glory for his father’s house” is fulfilled in Jesus who comes from the Davidic dynasty. What is more, while God places the key on the shoulder of Eliakim, Jesus it is who gives the keys of the kingdom to Peter. This is to further entrench the Church as enjoying divine authority.

With this in mind, we shall reflect on the readings in the light of the theme: “The Church’s Apostolic Foundation and Divine Endorsement.” To achieve this, we shall take a look at the four marks of the Catholic Church.

The Four Marks of the Church

The penny catechism teaches that the Church is One, Holy, Catholic and Apostolic. We shall briefly look at the theological implication of this theological submission:                             

1. The Church is One: The Church is one because its founder is one. This oneness is expressed in liturgical form through common prayers and an expression of the unity of faith. The scriptures attests to this oneness: “There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all” (Ephesians 4:4-6).                                      

2. The Church is Holy: The Church is holy because the Lord who founded it is holy. This is why the bible says: “But just as he who called you is holy, so be holy in all you do” (1 Peter 1:15). He also left the Church with seven sacraments (baptism, Holy Eucharist, confirmation, confession, anointing of the sick, matrimony and Holy Orders) as means of attaining holiness.                       

3. The Church is Catholic: The Church is Catholic because it spreads throughout the world. Catholic means universal - it means that the Church does not discriminate against anyone on the basis of race, nationality or gender. Her mission is both domestic and universal in character hence mission ad intra and mission ad extra. That the Church is Catholic means she is a mother that accommodates all her children throughout the world irrespective of race, gender or social standing.

4. The Church is Apostolic: The Church is founded on the apostles (Cf. Matthew 18:18; 16:18). The apostolicity of the Church spans through 2000 years - from St. Peter to the current Pope Francis through the bishops who are the direct successors of the apostles, only the Catholic Church has maintained an unbroken apostolic succession. This is why the Church enjoys divine credibility based on the divine mandate given to her by Christ to forge ahead as an institution geared towards the salvation of souls. The salvation of souls is the supreme law – salus animarum suprema lex.                

The theological implication of the four marks of the Church means that Catholics all over the world can access their faith based on these theological truths.

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

Twentieth Sunday of the Year, A – August 20, 2017

Readings: Isaiah 56:1,6-7; Responsorial Psalm Ps 66:2-3,5-6,8; 

Rom 11:13-15,29-32 & Gospel Matthew 15:21-28.

Theme: The Universal Character of God and his Concern for Humanity! 

Introduction

Beloved in Christ, today our readings present us with the universal character God as a father for cares for all not minding their race, gender, creed or social standing. The first reading (Isaiah 56:1,6-7) commences with a charge to “have a care for justice” and “act with integrity.”  It also assures of the Lord’s salvation and integrity which are manifest in the world. The reading particularly notes that the Lord would bring foreigners to his Holy Mountain because they have attached themselves to him by serving and loving his name as well as observing the Sabbath and keeping his covenant. It is clear that the reading reveals the big arms of God who cares for all people provided they keep his statutes.

The message of the first reading is amplified in the second reading (Rom 11:13-15,29-32) wherein St. Paul is not ashamed to proclaim that he is sent to pagans. In fact, he affirms that he is proud to be an apostle to the Gentles. To buttress the theme of our reflection “The Universal Character of God and his Concern for Humanity,” St. Paul categorically states that: “God never takes back his gifts or revokes his choice.” He emphasized that God also shows his mercy to all mankind.

Little wonder then, the message of the gospel (Matthew 15:21-28) reinforces the two readings. Here, Jesus intervenes in the sickness of the daughter of a Canaanite woman. It is important to note that the Canaanites do not mix with the Jews; they were Jews who intermarried with other tribes and so were considered Gentiles. In the discussion between Jesus and the Canaanite woman, you would observe that Jesus tells her, “It is fair to take the children’s food and throw it to the house-dogs?”  This meant that Jesus was sent to the lost sheep of the house of Israel.

Ordinarily, the woman was supposed to be angry but because she knew who she was dealing with and what she wanted, she retorted, “Ah yes, Sir; but even house-dogs can eat the scraps that fall from their master’s table.” In the end, Jesus praises her for her faith and from that hour, her daughter who had been tormented by a devil got healed. That Jesus broke the social barrier between Jews and Gentiles further reveals the universal character of the God we worship. This speaks to the heart of the pursuit of equality, freedom and justice in the world. We shall now take a look at the various kinds of torments people go throw in the light of the pastoral implications of our liturgy.

Types of Torments People Undergo/Pastoral Implications

1. Torments by the Devil: In our world today, many people are tormented by the devil like the daughter of the Canaanite woman. It behooves the Church to take the pastoral care of these precious souls seriously. Pastors of souls and the healing ministry of the Catholic Charismatic Renewal has an enormous task in coming to the aid of those who are tormented by various types of evil spirits. On their part, those who have been exorcised of demonic attacks must make a constant commitment to prayer and mortification otherwise, if the devil comes back, remedy may be out of sight.

2. Torments of Sickness: Aside from death, sickness is man’s number one enemy.  It is when people are sick that you know their faith. Most times, when people are healthy, their perspective of God is good but when they fall sick, especially if it is a terminal illness, it is very easy for them to think that God has forsaken them. In that situation, their perspective of God changes; they become gullible and those taking care of them could easily take them to various places sometimes even to native doctors in search for a cure. Today, the Canaanite woman goes to Jesus and finds cure for her ailing daughter. When you or yours are sick, where do you go to or take them to? 

3. Torments of Materialism: In a world crazy for materials belongings, some Christians are tormented by material possessions. This has made them to literally worship cars, shoes, clothes, houses and the like. Sadly, pastors of souls too are caught up in web of materialism. Perhaps it is reason why Pope Francis recently said, it saddens him when priests ride the latest cars.  

4. Torments of Addiction: Addiction is like a sickness. It comes in different forms and can torment anybody irrespective of age or social standing. Some common addictions which torment people are:   

(a) Addiction to the Flesh: Call it prostitution, sexual pervasion or sin of the flesh, the addiction to fornication, adultery, lesbianism, homosexuality and bestiality has made many people to lose their human dignity. The torment is such that they have lost touch with shame, sense of guilt or remorse; the feeling of respect for self or God is far from their dictionary. Only a conscious awareness of God and the fact that they are created in his image and likeness can turn things around in their lives. If they can honestly approach God like the Canaanite woman, he is able to do much more than they can ask or imagine.    

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

Nineteenth Sunday of the Year, A – August 13, 2017

 Readings: 1 Kings 19:9,11-13; Responsorial Psalm Ps 84:9-14; 

Rom 9:1-5 & Gospel Matthew 14:22-33.

Theme: Courage, do not be afraid!  

Introduction

Beloved in Christ, this Sunday, our liturgy calls us to fix our gaze on Christ, the author and finisher of our faith (Hebrews 12:2). It also calls us to demonstrate an unwavering hope in the Lord who is able to do much more than we can ask or imagine (Ephesians 3:20). The theme of our reflection “Courage, do not be afraid,” is premised on the encounter between Jesus and his apostles as we hear from the gospel (Matthew 14:22-33) on the Sea of Galilee. We shall weave this reflection around the metaphoric interpretation of the gospel narrative situating it around contemporary pastoral implications.

Metaphoric Interpretation of the Gospel Narrative

In unraveling the text, we shall try to understand the symbolic meaning of the sea and the headwind while situating the disciples and the Lord, Jesus in proper perspective:

(a). The Boat: The boat represents the Church. What readily comes to mind here is the ark of Noah which saved only the righteous in Old Testament times.  In like manner, the boat that Jesus and his apostles used symbolizes the new ark which is the Church sailing on the sea. 

(b). The Sea: The sea stands for the world. Put in proper perspective, the ark symbolized by the boat sails on the sea which is the world. 

(b). The Headwind: The headwind represents the trials, tribulations and temptations in the world which keep tossing believers about. These come in form of sickness, hunger, unemployment, death, bereavement, rejection and persecution just to mention a few. 

(d). The Disciples: The disciples represent priests, religious and laity who live in a world that is full of headwind. 

(c). The Lord, Jesus:  The presence of Jesus who comes to calm the wind and saves Peter from drowning assures of the Lord’s abiding presence in the Church amidst the vicissitudes of life.  

Pastoral Implications 

Our liturgy calls for a renewed faith in the Lord. This renewed faith entails situating ourselves around the values the gospel relates in the following ways:  

1. The onus lies on the people of God, priests, religious and laity to carry everyone along on the boat represented by the Church. As it were, on the boat, the Mount-Zion-like-faith and Lilly-livered Christian are occupants - What this implies is that the two categories of Christians on this boat must fix their gaze on Christ least the sink like Peter.

2. The sickness, hunger, unemployment, death, bereavement, rejection and persecution which we may face in the daily event of our lives reveal the headwind we must watch out for. This means that we must never allow the bad things that happen around us to define us. Once we allow Jesus to hold us by the hand like Peter, we shall walk on the water of challenges and come out strong. 

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.