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

Twenty Eight Sunday of the Year, A – October 15, 2017

Readings: Isaiah 25:6-10; Responsorial Psalm Ps 22:1-6;

 Phil 4:12-14,19-20 & Gospel Matthew 22:1-14.

Theme: Weave Your Wedding Garment Now!

Introduction

Friends in Christ, today Jesus presents us with a “window parable.” Last week we quoted Mark Link (2006) as saying that a window parable is a simple story which teaches about God or God’s kingdom. As verbal windows, they enable us to get insights into God or God’s kingdom. Since we alluded to the fact that these parables often begin with “the kingdom of God is like,” in today’s gospel (Matthew 22:1-14), Jesus presents us with another “window parable” which has that kind of beginning - That is, the parable of the wedding feast.

Background

 We shall attempt what each character in the text stands for while giving the meaning of the various issues raised in the parable:

ü  Story teller: Jesus;

ü  Audience: Chief priests and elders of the people;

ü  The king: God;

ü  The king’s servants: The prophets;

ü  The first people who refused to turn up for the wedding: The chief priests, elders of the people and the Israelites;

ü  The banquet invitation: The Old Passover as a prelude to the New and Everlasting Covenant Christ enacted with his blood in the Holy Eucharist;

ü  Reasons of not turning up at the banquet: Three reasons for failure to honour the invitation are:

1.      Apathy: We are told that those who refused to turn up did so because they were not interested; the wedding feast was not just in their agenda.

2.      Mundane interests: Others were busy with mundane interests that is why some went to the farm and others, their business. What was more crucial to them was what would profit them not the wedding feast of the son of some king.

3.      Sheer wickedness: The apathy and busy-nature of their schedules would culminate in seizing the king’s servants so as to maltreat and kill them – A case of sheer insensitivity and cruelty.  

ü  The second people who honoured the invitation: Because the feast was ready and those who were initially invited failed to show up, those who were brought from the byways are gentile nations.

ü  The man without the wedding garment: It would appear that since the invitation was open, every Tom, Dick and Harry could show up. Well, the story teller proves us wrong. The story ends with punishment for the man who did not wear the wedding garment. The wedding clothe is a symbol of integrity and holiness.

The new banquet prefigured by the celebration of the Holy Eucharist here on earth should give us a glimpse of what would happen at the wedding feast of the lamb – Not everyone who goes to Church receives Holy Communion; sadly, not all who receive the Eucharist may be in the state of grace. Apparently, if we do no change, what happened to the man without the dress would be our portion – God forbid!

In Jewish culture, pre and post wedding activities are similar to that of many cultures in Africa. Since we are narrowing our reflection on wedding invitations and wedding garments, it is important for us to understand that wedding invitations were sent twice as the gospel suggests. Usually, the parents of the bride and groom would send the first invitation about three to four months off front. It is when the date is approaching that a reminder is sent. Sometimes those who get the first invitation may not get the second one.

It is heartbreaking for anyone who gets the second initiation to turn it down since the second one is usually is more definite and circulates among cronies and close associates whom we often describe as VIPs. Considering the person who sends the invitation, the kind of high-profile wedding that it is and the money involved, failing to show up of smacks of not only disrespect but ingratitude for failing to show up at a feast which you were considered a VIP. 

Contemporary Application of the Gospel

 In narrowing down the gospel to present day realities, we must realize that: 

ü  Like the chief priests, elders of the people and the Israelites, Jesus is addressing this parable to us too.

ü  Just as the people of Israel failed to ensure a smooth transition from the Passover of Old to the New and Everlasting Covenant inaugurated by Christ, we too are sometimes complacent in embracing the Holy Eucharist with all the blessings that it portends for us.

ü  Like the chief priests and the elders of the people, we too are guilty of apathy because we often refuse to turn up for Mass or Church Service because we are not just interested - the wedding feast is not just on our agenda. 

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

                                  Twenty Seventh Sunday of the Year, A – October 8, 2017

Readings: Isaiah 5:1-7; Responsorial Psalm Ps 80:8.11.12-13.14.17b.18-19(R.Is 5:7a);

 Phil 4:6-9 & Gospel Matthew 21:33-43.

Theme: Guarding the Lord’s Vineyard

Introduction

Beloved in Christ, our gospel reading (Matthew 21:33-43) presents us with the parable of the Vineyard Owner. A parable has been defined as an earthly story with a heavenly meaning. Mark Link (2006) distinguishes between Window Parables and Mirror Parables. The former means simple stories which teach about God or God’s kingdom. They are verbal windows through which we get insights into God or his kingdom. These parables often begin with “the kingdom of God is like.” An example of a window parable is the story of the Lost Sheep.

The latter are stories that act as verbal mirrors which give insights into ourselves. Jesus always uses mirror parables to let his audience identify themselves in what he teaches. Accordingly, today’s parable of the Vineyard Owner is a mirror parable. 

Situating the Gospel around Old Testament Context

ü  The vineyard owner: The Vineyard Owner is God;

ü  The vineyard: The vineyard is the people of Israel’;

ü  The tenants: The tenants are the leaders of Israel;

ü  The first group of slaves: The first group of slaves sent by the owner are the early prophets God sent to Israel;

ü  The second group of slaves: These are the later prophets God sent to Israel;

ü  The owner’s son: The owner’s son who was killed is Jesus;

ü  The first leasing of the vineyard: This refers to the Old Covenant (Link, 2006).

As Isaiah says in the first reading (Isaiah 5:1-7), despite what God did for Israel, he got bloodshed and a cry of distress instead of justice and integrity. Israel, the Lord’s Vineyard did not bear fruits. He expected grapes from them but only got sour grapes.

Contemporary Application of the Gospel

We shall now attempt a contemporary understanding of the parable:

ü  The new tenant farmers: The new tenant farmers to whom the owner leases the vineyard are the apostles of Jesus who also double as the new leaders of Israel;

ü  The second leasing of the vineyard: This refers to the New Covenant (Link, 2006);

ü  The gentiles: Gentiles are those responsible for forming the New Israel.

Implication for Gentiles

As children of the New and Everlasting Covenant established by Christ, God has leased his vineyard to us. What this implies is that we are called to guard the Lord’s Vineyard. The second leasing has implications for contemporary Christians who by the virtue of their baptism have entered into a covenantal relationship with God. As custodians of the kingdom, we are challenged to manure and nurture the Lord’s Vineyard.

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

 Solemnity of Our Lady Queen and Patroness of Nigeria – October 1, 2017

Readings: Isaiah 11:1-10; Responsorial Psalm Ps 71:1-2,7-8,12-13,17;

 Eph 2:13-18 & Gospel Matthew 2:13-15,19-23.

Theme: Trusting Our Country to the Care of the Blessed Virgin Mary

Introduction

Beloved in Christ, it is providential that the Blessed Mother Mary accompanies us in the Local Church in Nigeria and the Universal Church. The Church Fathers in Nigeria have urged us all to join in the Universal celebration of the Centenary of the apparitions of Fatima in Portugal. It is our desire that the three little shepherds of Fatima, Lucy, Francisco and Jacinta would join the Blessed Virgin Mary, Our Lady Queen and Patroness of Nigeria to intercede for our country Nigeria as we mark her feast and the 57th independence anniversary of our nationhood.

Explication of our Liturgical Readings

In the first reading, the prophet Isaiah (11:1-10) foretells that the shoot which will spring from the stock of Jesse shall stand as a signal to the peoples. He further states that it will be sought by the nations noting that its home will be glorious. It is instructive to note that that prophesy is fulfilled in Jesus whom St. Paul in the second reading (Eph 2:13-18) says, came to restore peace through the cross thus enabling us to find our way to the father.

The gospel narrative of the flight to Egypt reminds us about the sorrows of the Blessed Virgin Mary, BVN. While we will not reflect entirely on the sorrows of the BVM this homily, it is essential to note that Jesus, who came from the stock of Jesse was nurtured within the confines of a human family. It is worth recalling some of the challenges the Holy Family encountered on their way to Egypt. Often times we forget to remember the cold weather, the rocky terrain, the mode of transportation and the distance to Egypt. 

The story is told of the armed robbers they met on the road. When they were about dispossessing them of their belongings, the baby Jesus smiled; at his radiant smile, the commander of the gang ordered that everything be returned to them. That is how they left for Egypt safely. We are told that the commander of the gang was the good thief whom Jesus forgave on the cross. Apparently, the extra biblical source where this is story is gotten lives us with the lesson of one good turn deserves another. This story leads us to the invaluable place of the BVM in salvation history and why she is the Queen and Patroness of Nigeria.

Why we must place our country under the banner of Mary

Ø  At 57, Nigeria is yet to reach her full potentials due to needless military interventions in our polity leading to bribery and corruption, marginalization and cries of session which has further given birth to hate speeches and intimation – this is why we are placing our country under the banner of Our Lady Queen and Patroness of Nigeria for urgent intercession;

Ø   We are challenged to say “yes” to the will of God like the BVM whose “yes,” to the will of God in Luke 1:26-38 turned human history for good – Our fortunes can change if we say “yes” to doing good and “no” to doing bad; 

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

Twenty Fifth Sunday of the Year, A – September 24, 2017

Readings: Isaiah 55:6-9; Responsorial Psalm Ps 145:2-3.8-9.17-18(R.8a); Phil 1:20c-24.27a & Gospel Matthew 20:1-16.

Theme: Fixing Our Gaze on the Ultimate Reward

Introduction

Friends in Christ, our liturgy this Sunday challenges us to fix out gaze on the ultimate prize and not get distracted by how long we have toiled in the Lord’s vineyard. In his characteristic manner, Jesus challenges the status quo. He goes against normal conventions by giving those who got into his harvest first the same reward as those who came late. Before we delve into the dynamics of these Sacred Texts, we shall take a bird’s view analysis of the scriptural as well as contemporary applications of the readings.      

Scriptural Application of the Gospel

The gospel reading (Matthew 20:1-16) presents us with three categories of people. For the sake of convenience, we shall categorize them as: Those who came in the morning (those who came early); those who appeared in the afternoon (those who came at noon) and those who got there in the evening (those who arrived late). We shall reflect on what each group represents:

a). Those who came in the morning: Those who came in the morning are the early arrivals. In generally, this refers to the Jews. In particular, Jesus was referring to the Pharisees who had all the privileges of knowing about God and attaining salvation but they kept deceiving themselves and hating the fact that Jesus was offering a chance for tax collectors and sinners to be saved (Mark 2:13-17).

b). Those who appeared in the afternoon: Next is those who arrived at noon. This is represented by the gentiles who were shown mercy by the Lord to the dismay of the Pharisees, Sadducees and Scribes. Jesus gave the parable of the Good Samaritan (Luke 10:25-37) to prove this point. His praise of the Canaanite woman’s faith is also indicative of the point at issue. Repeatedly he would tell the crowd that he was sent to the lost sheep of the House of Israel.

c). Those who got there in the evening: The late comers are the prostitutes, tax collectors and sinners who got the red carpet treatment much like the legitimate heirs of the kingdom. In this category of those who arrived late are, Zacchaeus tax collector, the thief on the cross, Mary Magdalene the prostitute who was exorcised of seven demons and Saint Paul who terribly persecuted the Church.

Contemporary Application of the Gospel

Since we have gone back into biblical times to attempt a categorization of the audiences Jesus directed his teaching at, we shall now situate it around contemporary happenings:

a). Morning-Christians: In our time, those who came in the morning are represented by morning-Christians namely, those who were born and baptized into the Church. The privilege of born Catholic, presented in the Church, baptized, catechized and given the sacraments of the Holy Eucharist and Confirmation should ordinarily make these Christians more Catholic than anyone else – unfortunately, some end up leaving the church; others are nominal-Christians. There are some that even antagonize the church. Their only affiliation to the Church is their baptism card or the faith of their parents. Conversely, those who are in good standing often expect more favours from God or attention by the Church – Today Jesus says, the matter is beyond these.

b). Afternoon-Christians: Afternoon-Christians are those who appeared in the afternoon. These are Christians who came into the Catholic Church through marriage or conversion. From experience, they often outrun morning-Christians in matters of faith and morals. In fact, they are often more generous to the Church that those who were raised Catholics. Will they get the same reward as those who were born and bred in the Church? Jesus says, yes!

c). Evening-Christians: Those I regard as evening-Christians are those who got into the harvest at the twilight of their lives – most times, these are persons who ask for the priest while on their death beds. Since God does not refuse good gifts to his children, the baptism or last sacrament they receive assures them of eternal salvation - at least that is what our faith tells us.

Our readings charge us to fix our gaze on the ultimate reward which is eternal life.  Whether you got into the harvest in the morning, afternoon or evening, our liturgy insists that God’s gifts are for everyone – He can decide to be generous who whoever he wants. Is it not surprising that we will receive the same reward with the pope, our cardinals, bishops, priests and consecrated men and women? This reveals the magnanimous and awesome nature of our God who does whatsoever he wills.

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

Twenty Fourth Sunday of the Year, A – September 24, 2017

Readings: Ecclesiasticus 27:33-28:9; Responsorial Psalm Ps 102:1-4,9-12; 

Rom 14:7-9 & Gospel Matthew 18:21-35.

Theme: Anger Management and the Need for Forgiveness

Introduction

Beloved in Christ, our liturgy presents us with two burning issues in our world which are germane to a healthy society – these are, anger and forgiveness. I chose the theme: “Anger Management and the Need for Forgiveness” to help us reflect on the divine realities presented in the Sacred Texts. This is to position our lives towards relating with God and our neighbour as exemplified by Christ. Before we progress, it is crucial to understand that anger comes before forgiveness and lack of forgiveness presupposes sustained-anger. We shall examine our readings in the light of anger and forgiveness by accessing anger and forgiveness management tips or strategies towards chewing our Sunday-meat.     

Explication of Our Readings in the Light of Anger and Forgiveness

The first reading (Ecclesiasticus 27:33-28:9) makes the point that resentment and anger are foul things which are identified with the sinner. It warns that he who exacts vengeance will himself experience vengeance from the Lord who keeps strict records of sin. The reading stressed that the only criteria for enjoying divine forgiveness is when we forgive the wrong our nieghbour has done to us. In more practical terms, the Wisdom Book charges that we remember the four last things namely death, judgment, heaven and hell noting that this would help us to stop hating in order to remember God’s commandments and live by them.

By reminding us to hold no ill-will towards our nieghbour and remember God’s covenant, the first reading prepares us for the message of St. Paul in the second reading which states that the life and death of each of us has its influence on others – this means that we cannot be indifferent about how we treat others or about their feelings. Since Christ’s life has a great impact on human history, St. Paul challenges us to do same by impacting lives positively through forgiveness.

This message is amplified in the gospel where Christ insists that we forgive and not act like the man who was forgiven his debt but went ahead to throw his debtor in prison until he should pay the debt. Jesus warns that that is how God would deal with each of us if we do not forgive one another from our hearts. What this means is that anger must give way for forgiveness. To achieve this, we shall now take a look at 10 anger management tips as well as 4 strategies for forgiveness.

Ten Anger Management Tips

The Mayo Foundation for Medical Education and Research, MFMER (2017) provides us with 10 Anger management tips. These include:                                                              

1.  Think Before You Speak: Always resist saying something you will later regret. In the heat of the moment, take a few moments to collect your thoughts before saying anything. Ensure that you also allow others involved in the situation to do the same.

2. Express Your Anger After You’re Calm: As soon as you are thinking clearly, express your frustration in an assertive but non-confrontational way. State your concerns and needs clearly and directly, without hurting others or trying to control them.

3. Engage in Some Exercise: Physical activity can help reduce stress that can cause you to become angry. If you feel your anger is escalating, go for a brisk walk or run, or spend some time doing other enjoyable physical activities.

4. Take a Timeout: Contrary to the opinion that timeouts are for children, try to give yourself short breaks during times of the day which tend to be stressful. A few moments of quiet time might help you feel better prepared to handle what is ahead without getting irritated or angry.

5. Identify Possible Solutions: Instead of focusing on what made you mad, work on resolving the issue at hand. For instance, close the door when your child messes the room or reschedule another time when your friends or family members are late for dinner. Always remind yourself that anger doesn’t fix anything. It can only make it worse.

6. Stick with 'I' Statements: Avoid criticizing or placing blaming others. This might only increase tension. Instead, use "I" statements to describe the problem. Be respectful and specific. For instance, say, "I am upset that you left the table without offering to help with the dishes" instead of "You never do any housework."

7. Don't Hold Grudges for too Long: Forgiveness is a powerful tool. If you allow anger and other negative feelings to overtake positive feelings, you might find yourself swallowed up by your own bitterness or sense of injustice. But if you can forgive someone who angered you, you might both learn from the situation and strengthen your relationship.

8. Use Humor to Release Tension: Lightening up can help diffuse tension. Use humor to help you face what is making you angry by expressing any unrealistic expectations you have for how things should go. But please avoid sarcasm because this can hurt other people’s feelings and make things worse.

9. Practice Relaxation Skills: When you are angry, employ relaxation skills. You can practice exercises like deep-breathing or imagining that you are in a relaxing scene; tell yourself "Take it easy. It is not the end of the world." Listening to music or writing in a journal can help you relax and calm your nerves.

10. Know When to Seek Help: Since anger-control is a challenge for everyone, you can seek help if your anger seems out of control, causes you to do things you regret or hurts those around you like beating your wife or insulting your children.

Four Strategies for Forgiveness

According to Dr. Thomas Plante (2014), there are 4 helpful strategies for forgiveness which are relevant to our reflection. These are:

1. Always Remind Yourself that No One is Perfect: No one is perfect. We are all hopelessly flawed yet we often we expect others around us especially our parents, siblings and closest friends and family to be perfect. When they don’t measure up, we are often disappointed. When we remember that no one is perfect, it becomes easier to forgive others their transgressions. While we may not excuse them, we can nonetheless forgive them.

2. Thinking Divine: Regardless of your religious and spiritual views, if you can see the sacred or divine spark in all everyone, it becomes easier to forgive them. This is true for self-forgiveness too. If you can see or find the divine spark within yourself, self-forgiveness too becomes easier.

3. Practice Mindfulness: Developing a mindful approach to life helps us to let go of the anger, bitterness and stress which often comes with conflicts in relationships. As such, if you practice mindfulness, you will be better at forgiving yourself and others as well.

4. Focus on Coping rather than Curing: Many people somehow believe that they have to fix others or themselves in order to forgive. They also believe that their forgiveness problem needs a particular solution. It is more helpful to focus on coping with the challenges of forgiveness than trying to cure or fix anything. Coping can occur at multiple levels including biological, psychological, social and spiritual.

Conclusion

Friends in Christ, our liturgy challenges us to develop a positive attitude towards managing anger and forgiving limitlessly. We are reminded that forgiveness is never easy but possible if we let go and let God operate in and through us. As experts suggest, prayer, meditation, religious/spiritual practice, spiritual direction and getting social support from others are helpful spiritual guides which help us in coping with anger and forgiveness. May the Holy Spirit help us in fulfilling these coping-techniques through Christ, Our Lord. Amen.

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).