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

Twenty Third Sunday of the Year, A – September 10, 2017

Readings: Ezekiel 33:7-9; Responsorial Psalm Ps 95:2.6-7abc.7d-9(R.7d,8a);

 Rom 13:8-10 & Gospel Matthew 18:15-20.

Theme: Let Go & Let God

Introduction

Beloved in Christ, this Sunday’s Gospel (Mt 18:15-20) provides us with a fourfold blueprint for conflict management.  This recipe for settling conflicts which Jesus presents include: Talking to the person alone, taking one or two trustworthy persons, reporting to the community and treating the person as a pagan or tax collector. As we reflect on the implications of this submission, we shall consider conflict and its types, the possible causes of conflict in society, Jesus’ strategy for conflict management vis-à-vis contemporary strategies in conflict management as well as some take-home lessons.

Conflict and its types

Since there is conflict about how to define conflict, conflict is the misunderstanding that occurs among people as a result of language barrier, differences, perceived fears, anxieties and unresolved external or internal pressures.

Social Conflicts arise when one or two have incompatible interests which causes struggle between them; Intercultural Conflicts are tensions that occur between people of different cultural backgrounds; Pseudo Conflicts take place when people disagree based on perceptions and misunderstanding and Genuine Conflicts exist as part of the natural human condition.

Organisational Conflicts, arise due to disagreement or debate among people in an organisation based on issues and values not personality. Types of Organisational Conflicts include, Latent Conflict which occur due to ccompetition for scarce resources, drive for autonomy, and divergence of sub-unit goals; Perceived Conflict, which involve issues in an organisation which pose as time-bomb which if not properly handled, can lead to a disaster; Felt Conflict involve personal conflicts which are actually felt and recognised; Manifest Conflict are conflicts that happen between two parties which evokes negative or positives responses. Accordingly, Conflict Aftermath entails all negative or positive attempts to resolve a conflict.

Possible Causes of Conflicts

1. Undue Competition: Undue competition in the family, school premises, business environment, work-place and church often leads to rivalry and dissension in the society. This has been identified as the cause of most conflicts in the world.

2. Overt Selfishness: One of the greatest challenges which most human beings are guilty of is selfishness – what Bishop KUKAH calls myownised mentality. The adultery, murder, theft and covetousness which St. Paul warns about in the second reading (Rom. 13:8-1) are committed due to selfishness.

3. Excessive Materialism: Most economic problems and financial instability in society occur due to the rat race mentality which sees material possessions as panacea to all human problems. The evil effects of excessive materialism are seen in murder cases which take place as a result of fights for land or other forms of family inherence.  

4. Poor Communication: The most common cause of conflict in any group is poor communication. Poor communication ranges from lack of understanding the other person or misinterpreting him or her. Lack of feedback mechanism is also tied to poor communication. Where people are paranoid, there is bound to be conflict.  

5 Differences in Personality and Values: Difference in personality traits or value orientation often causes conflict in any society. Failure to realize that MR. A has a different temperament from MR. B breeds conflict. Inability to understand and appreciate the value orientations of people such as family, educational, cultural, religious and political persuasions brings about conflict and even wars.

Jesus’ Strategy for Conflict Management

1. Dyadic or Interpersonal Approach: In the face of conflict, Jesus insists on sorting it out alone with the person as a first step. Talking to the person alone falls under dyadic or interpersonal approach which emanates from intrapersonal communication – resolving within oneself to seek reconciliation with an aggrieved party. He notes that if the person listens, it means you have won back your brother or sister and the case is closed. If that doesn’t work, the next step becomes necessary.    

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

Twenty Second Sunday of the Year, A – September 2, 2017

Readings: Jeremiah 20:7-9; Responsorial Psalm Ps 62:2-6,8-9; 

Rom 12:1-2 & Gospel Matthew 16:21-27.

Theme: The Scandal of a Cross-less Christianity! 

Introduction

Friends in Christ, today in our gospel reading (Matthew 16:21-27), Jesus addresses one of the greatest scandals of the Christian faith namely, Christianity of the Cross. Particularly part of the reading states: “If anyone wants to be a follower of mine, le him renounce himself and take up his cross and follow me.” Incidentally, in the first reading (Jeremiah 20:7-9), Jesus is foreshadowed as the suffering servant who allows himself to be seduced, overpowered, insulted, derided and imprisoned in his bones. Therefore, it is it crucial to investigative the initial discussion that ensued between Jesus and Peter which necessitated the assertion about renunciation and taking up one’s cross as a criteria for true discipleship. We achieve this, we shall assess this reflection through Jesus’ seeming scandal, his mission and the pastoral implications of preaching a Cross-less Christianity   

Jesus’ Seeming Scandal 

Jesus had made it clear to the apostles that he was destined to go to Jerusalem and suffer grievously at the hands of the elders, chief priests and scribes, be put to death and be raised on the last day. Like the other apostles, Peter could not understand why he who walked on water, cured the sick and even raised the dead to life would walk sheepishly into the hands of his enemies and be killed.

More so, Peter may have thought, did Jesus forget that he is supposed to be the Messiah from the Davidic dynasty who would crush their enemies permanently and establish his reign on earth? The utterance of Jesus was a scandal to them. Since Peter was the leader of the college of apostles, it was necessary that an elder address the mess of a fellow elder in private so that further scandal is not given in public. That is why we are not surprised that Peter took Jesus aside and started to remonstrate with him.

On the one hand, Peter didn’t want Jesus to scandalize the other apostles and those he was addressing - on the other hand, he wanted to be sure that Jesus knew what he was saying – it was much like, are you hearing yourself? Are you sure you’re not out of your mind? Perhaps that was why he said: “Heaven preserve you, Lord – this must not happen to you.” Well, to clear his doubts, Jesus surprised Peter by saying: “Get behind me, Satan! You are an obstacle in my path, because the way you think is not God’s way but man’s.” Why did Jesus speak the way he did? Well, we shall discover soon.

Jesus’ Mission: A Sweet Scandal

Dearly beloved in Christ, our reflection would not be complete if we don’t consider carefully “my path” which Jesus spoke about – that is, his life, mission, passion and resurrection. It is important to note that Jesus was talking about his passion which his apostles didn’t clearly understand at that time. We shall attempt a contrast between the apostles’ human agenda and Jesus’ divine agenda:

1. While they were thinking that their master would establish an earthly kingdom (Luke 1:32,33) of power where they would like the sons of Zebedee be on the right side and the left side of Jesus (Mark 10:35), Jesus came to establish a heavenly kingdom (Luke 1:28-33).

2. While they were concerned about greatness and being served (Matthew 18:1), Jesus insisted that he came to serve, not to be served and to give his life as a ransom for many (Matthew 16:27).

3. While the apostles sort to crush their enemies (John 18:10), Jesus forgave limitlessly and revealed the father’s divine countenance towards humanity (Matthew 18:21-22).

4. While the elders, chief priests and scribes were planning to have him hanged (Matthew 26:3-4), Jesus was planning to take away the sins of the world (1 John 3:5).

5. While the apostles were seemingly thinking of saving money for the poor in the case of Judas Iscariot (Jon 12:6), Jesus praises Mary for preparing him for his passion (Luke 7:44-46).

6. While they were thinking of saving life (Matthew 16:22), Jesus empathically states that he who saves his life would lose it (John 12:25).

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.