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

Sixth Sunday in Ordinary Time, Year B – February 11, 2018.

Readings: Leviticus 13:1-2,44-46; Ps 31:1-2,6,11; 1 Cor. 10:31-11:1; Gospel – Mark 1:40-45.

Theme: A Compassionate Saviour!

Introduction

Beloved in the Lord, today is the last Sunday before Lent - Ash Wednesday is only three days away. Our liturgy affords us the opportunity to prepare for Lent. That said, out readings reveal Jesus as the compassionate saviour. We shall reflect on this theme by situating it in the pastoral context bearing in mind that just as Jesus reveals God’s compassion, the Church has an enormous responsibility in caring for those who have been separated from society due to ill-health and social status.  

Explication of the Readings

The first reading (Leviticus 13:1-2,44-46) discloses the characteristic compassionate nature of God who commanded Moses to instruct Aaron concerning the plight of those who were leprous. It was the responsibility of the priest to declare such a person unclean. Such an unclean person must appear in sack cloth and cry “unclean” as he passes and must live apart from the rest of the sons and daughters of Israel so as not to inflict others with the disease. The instruction seems harsh yet it was meant for the good of all since there was no known cure for leprosy at the time.

The same consideration for others is highlighted in the second reading (1 Cor. 10:31-11:1) wherein St. Paul urges believers not to do anything that is offensive to others. He exhorts Christians to emulate him who did not seek his own advantage but was helpful to everyone. He surmised that compassion is tied to the salvation of all. Since the salvation of the world remains an imperative as St. Paul has pointed out, he charges us to emulate him as he models after Christ.

Today’s gospel (Mark 1:40-45) is also tied to the theme of “A Compassionate Saviour” because it discloses how Jesus showed compassion to a leper who cried out to him for help. We are told that “feeling sorry for him, Jesus stretched out his hand and touched him.” The instant nature of the healing reveals Jesus’ divinity. We also noticed that he warned the man not to say anything to anyone but go and show himself to the priest as an evidence of recovery. The man would disobey Jesus by going ahead to broadcast what had happened to him. His cure was phenomenal and unparalleled – as such, as far as he was concerned, others must know who changed his life. The man’s testimony was so huge that Jesus was literally hiding from the public. Even at that, the people kept tract of him and followed Him wherever He went to. 

Pastoral Application/Take Home Lessons

1. Today’s liturgy reminds us to dispose ourselves for the coming of Lent since this is the last Sunday before Ash Wednesday.

2.  By revealing God’s compassion, our liturgy challenges the Church to live up to her enormous responsibility of caring for those who have been separated from society due to terminal diseases like HIV Aids and Cancer as well as social status for example, abject poverty and being rendered homeless as in Internally Displaced Persons (IDPs) or refugees. 

3. The instruction in the first reading to separate those who were leprous from others urges us to give special care to those who have communicable diseases like Ebola and Monkey Pox as failure to that amounts to lack of sensitivity and further spread of these diseases.

4. Aaron and the priests who were responsible for executing the commands of God represent health workers and Pastors of Souls who are charged to take the ministry of the sick seriously by seeing it for what it is namely, a vocation not merely a pecuniary venture.

5.  St. Paul calls us to emulate him who did not seek his own advantage but was helpful to everyone, to do same by ensuring the wellbeing and salvation of everyone.

6. Since the instant nature of the healing of the leprous man in the gospel reveals Jesus’ divinity, all those who are physically and spiritually sick are challenged to look up to Jesus who is capable of granting them instant healing.

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

Fifth Sunday in Ordinary Time, Year B – February 4, 2018.

Readings: Job 7:1-4,6-7; Ps 146:1-6; 1 Cor. 9:16-19,22-23; Gospel – Mark 1:29-39.

Theme: Christ Our Healer!

Introduction

Beloved in Christ, our liturgy showcases Christ as our healer. It equally calls the Church to pay more attention to the ministry of the sick. The healing ministry is an important aspect of the Church’s life and mission. Little wonder Saint James exhorts: “Is anyone among you sick? Let them call the elders of the Church to pray over them and anoint them with oil in the name of the Lord. And the prayer offered in faith will make the sick person well; the Lord will raise them up. If they have sinned, they will be forgiven” (James 5:14-15).

You will notice that the emphasis in the text above is on both physical healing (will make the sick person well) and spiritual healing (If they have sinned, they will be forgiven). I am afraid that these days healing sessions emphasise more of physical healing than spiritual healing which is more important. Don’t also forget that whenever Jesus healed anyone, he would often end with the saying, “Go, your sins are forgiven you” (Cf. Matthew 9:5; Luke 7:48; Mark 2:5).  We shall explore the crucial place of the ministry of the sick in the light of our liturgical readings while establishing the fact that it is God who gives healing powers to the Church.

Summary of Our Readings

The story of the first reading from the book of Job (7:1-4,6-7) is that of lamentation. From the existential point of view, the text decries human suffering and the shortness of life. Short as the reading is, it is a summary of the story of how good people suffer affliction. It underscores affliction as a human condition. The reading also attempts to put before us the challenge of the problem of evil.

The first reading connects with the gospel (Mark 1:29-39) on the theme of sickness and human affliction. It recounts how Jesus heals Peter’s mother-in-law. It also discloses how that singular healing event had a ripple effect by stating that that evening, all who were sick including those possessed were brought to him and he healed them. It adds that amidst ministering to the sick, Jesus had time to withdraw for prayer and also go to other towns to preach the gospel.   

The message of Saint Paul in the second reading (1 Cor. 9:16-19,22-23) relates with the gospel because it underscores strength in weakness through Christ. Both the gospel and the second reading reveal Christ as our healer and strength. He heals the sick and strengthens the weak.

Pastoral Application

1. Our reading calls us as a Church and a people to share the pain and affliction of the sick in our homes, communities and hospital who have lost faith in God and man by recommitting ourselves to their plight and bringing them the peace and love of Jesus Christ.

2. Pastors of souls and healthcare workers must see their vocation and profession as a continuation of the ministry of the sick which requires sincere sacrificial love, patience and prayer. 

3. The Church must frown at the dramatic exploitation of the media for miracle sessions by condemning it for what it is namely cheap propaganda and seeking for membership which is often tied to monetary gains and TV advertorials. 

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

Fourth Sunday in Ordinary Time, Year B – January28, 2018.

Readings: Deuteronomy 18:15-20; Ps 95:1-2,6-7,7-9-;

 1 Cor. 7:32-35; Gospel – Mark 1:21-28.

Theme: Authoritative Witnessing!

Introduction

Friends in Christ, today the Church puts before us the demands of authoritative witnessing. Our liturgy shall explore the readings in view of pastoral implications. To do that, we shall reflect on the theme “Authoritative Witnessing” as it concerns priests, religious and laity bearing in mind our common baptism in Christ as well as the universal call to holiness.  

Summary of Our Readings

Our first reading from the book of Deuteronomy (Deut. 18:15-20) recounts how Moses the veteran leader of the Israelites promised the people that the Lord would raise a leader from amongst them as a response to their request at Horeb. It is curial to note that Moses testified that God would put his words in the mouth of the said leader and everyone must listen to him otherwise there are consequences. The sacred text further warns fake prophets who have no spiritual pedigree and those who “speak in the name of other gods” to reform or perish.

The second reading (1 Cor. 7:32-35) reveals the Pauline theology of celibacy as a witnessing which pleases God. St. Paul praises celibacy and virginity for the sake of the kingdom of God. It lauds the Evangelical Counsel of celibacy/chastity which is the seasoning of the vocation to the priestly and religious life as a rare privilege to serve the Lord with an “undivided attention” and also an avenue for authoritative witnessing.

In like manner, the message of the gospel (Mark 1:21-28) presents Christ as a witness par excellence whose teaching always makes a “deep impression” on his audience because he taught them “with authority.” The gospel further discloses Jesus’ authority by stating how he exorcised the man with unclean spirits. The testimony of the people namely “here is a teaching that is new – and with authority behind it: He gives orders even to unclean spirits and they obey him” confirms Jesus’ power to act in the name of God.

Pastoral Application

1. Just as Moses gave hope to the Israelites that God would raise a great prophet from amongst them, it is incumbent on Pastors of Souls to be “Marketers of hope” as Bishop Matthew Kukah always insists.

2.  The promise of a prophet as a response to the request of the people of Israel at Horeb indicates that God fulfils his promises in our lives.

3. We charged to always remember that our priests are representatives of Christ and whatever they proclaim in God’s name enjoys divine endorsement just as the people of Israel took the words of Moses as divinely inspired.

4. Our liturgy warns us about the consequence of not listening to the voice of God and putting same into practice. 

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

Third Sunday in Ordinary Time, Year B – January   21, 2018.

Readings: Jonah 3:1-5,10; Ps 24:4-6,7-9; 1 Cor. 7:13-29-31; Gospel – Mark 1:14-20.

Theme: The Cost of Discipleship!

Introduction 

Beloved in Christ, our liturgy puts before us the principle of causality. In philosophy we are told that for every cause there is an effect. This is a fact of life. Only a nihilist, who disbelieves everything, is slow in accepting this truism. That being said, our readings present us with the cost of following Jesus. It specifically calls us to understand that it is only when we access the demands of true discipleship and resolve to follow Jesus on the royal road of the cross, that we  can be said to be disciples of Christ. Our reflection shall be weaved around the liturgical readings. 

Summary of Our Readings

The first reading (Jonah 3:1-5,10) recounts the sweet narrative of the conversion of the people of Nineveh. It narrates how the people of Nineveh accepted word of God through the Prophet Jonah. The reading puts before us their docility, humility, mortification and renunciation of sin after the prophet preached to them warning that they had a period of forty days to repent or be doomed.

We see the same kind of alacrity presented in the second reading (1 Cor. 7:13-29-31) with a call for all to embrace holiness because “time is growing short.” It exhorts those who have wives to live as if they had none; those who mourn to live as if they had nothing to mourn; those enjoying life to live as if there’s nothing to laugh about; those buying to live as if they own nothing and those who live in the world should not be engrossed in it. The text closes with the warning that “the world is passing away.”

The gospel reading (Mark 1:14-20) also reflects the theme of repentance and believing in the Good News. It stresses the point that “the time has come.” Beyond the high premium placed on time in terms of accepting the Good News of the kingdom, our liturgy recounts the call of Simon and his brother, Andrew as well as the two sons of Zebedee, James and John. By stating that the disciples left their nets and their father to follow Jesus, the reading points to the cost of discipleship. 

Pastoral Application

1. In a world that is engrossed in material comfort and sensuality, our liturgy calls us to embrace repentance and holiness.

2. We are reminded about the urgency of the call to repentance as the demands of the kingdom are not to be taken for granted.

3. By being docile, humble and pursuing mortification, the people of Nineveh teach us to use the spiritual weapons of the faith in our spiritual warfare.

4. Since the Ninevites took the words of the Prophet Jonah for what it is, namely the Word of God and not some human thinking (1 Thess. 2:13), we are challenged to listen to our pastors of souls while bearing in mind that they represent God and not themselves.

5. The message that “time is growing short” warns us about the “Time Buku” mentality which makes many of us to put aside embracing the call to on the grounds that there is still time.

6. The reminder that “the world is passing away” is a challenge to the Church to hold its head high amidst a tempting world which seeks to drag it into the mundane as well as the scandal of embracing frivolities instead of being a pacesetter in faith and morals.

7. The call of the apostles who left their vocation and their father first, challenges priests and religious to always put God first and second, reminds the laity about the ultimate call to holiness which entails turning our back on the world to follow Christ. 

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

Second Sunday in Ordinary Time, Year B – January 14, 2017.

Readings: 1 Sam. 3:3-10,19; Ps 39:2,4,7-10; 1 Cor. 6:13-15,17-20; Gospel John 1:35-42.

Theme: The Call to Holiness!

Introduction

Dearly beloved in Christ, with the end of Christmastide by the celebration of the baptism of the Lord, we are back to the ordinary season of the year. Today, we are presented with the importance of the call to holiness. Our liturgy is not just an expose about the prophetic enterprise but a reminder that we need models of faith to inspire us towards holiness and sainthood. It also urges one and all to fulfil their prophetic mandate as desired by God. Our reflection shall scan through the liturgical readings, pastoral implications and homiletic quotes.

Explication of the Readings

The first reading (1 Sam. 3:3-10,19) recounts the encounter between Samuel and Eli. A background to today’s text reveals how Hannah, Samuel’s mother had cried before God for a child. The man of God spoke faith into her by asking God to grant her heart’s desire. In his faithfulness, God blessed Elkanah and his wife Hannah with a child whom they named Samuel – a name which means “God has heard.” Because she promised to dedicate her child to the service of God if he removes the shame of bareness from her family, Hannah took Samuel to Shiloh were the child remained in the service of God.

This is where today’s reading begins because it tells us that while he was at the service of God at Shiloh, Samuel heard a voice calling him twice. Each time he went to Eli, the man of God would say, I didn’t call you. But since Eli realised that it was God calling the boy, he told him to say “Speak Lord, your servant is listening” if he hears the voice the third time. Samuel obliged him and the word of God revealed that the boy “grew and the Lord was with him and let no word of his fall to the ground.”    

Like the call of Samuel, the second reading (1 Cor. 6:13-15,17-20) presents before us the call to holiness. The reading insists that “the body is not meant for fornication” stressing that “it is for the Lord.” It more or less reminds us that we have been bought and paid at a price. This is why we are mandated to live the life of service by offering our lives as a sacrifice acceptable to the Lord (Rom. 12:1).

In the gospel, we hear about the call of the apostles. What is interesting is the network in the call to discipleship. First, upon seeing Jesus, John says to two of his disciples, “Look, there is the Lamb of God.” Because of this verbal witness, we are told that the two disciples not only followed Jesus to his abode but they stayed with him. Interestingly, Andrew who followed Jesus because of the verbal witness of his Master John disclosed to his brother, Simon that they had found the Messiah. He actually took Simon to Jesus who looked at him and said: “You are Simon son of John; you are to be called Cephas, meaning Christ.”    

Pastoral Application

1. Our liturgy tasks all pastors of souls to be role models in the mould of Eli who made Samuel recognise the voice of God by giving young people a sense of direction in life and also helping them to answer God’s call.

2. Young people must realise that like Eli, priests have the sole responsibility of helping them to listen to the voice of God which means that they must not coerce them to lose sight of their calling by insisting that they abdicate preaching and administration of Sacraments to run from one office to another helping them to secure jobs.  

3. In a world where the priestly, religious and married life are becoming less attractive, the youth are charged to cooperate with their parents/guardians and pastors of souls in holy obedience and answering the call of God to the priestly, religious and married life.

4. Rather than just sitting and complaining about what is happening in our country, the youth must learn from Samuel who was active in the service of God by learning on how to grow in the Lord through ensuring that God’s word does not fall to the ground.

5. In a society where people are afraid of the call to holiness, Christians are urged to embrace verbal and bodily holiness through offering themselves as living sacrifices to God.

6. Just as John showed Jesus to Andrew as “the the Lamb of God,” we are direly in need of contemporary prophets who would direct us to Jesus and not to a prosperity gospel which celebrates Christmas and shuns the crucifixion. 

7. The call of Andrew and Simon his brother speaks to the heart of synergy in the call to holiness which also mandates us as children, youth and the elderly to network as partners in the call to discipleship.

8. Since Andrew and his brother Simon met the Messiah because of the verbal witness of John, we are challenged as priests, religious and laity to take the verbal proclamation of the gospel seriously as that might be the only way some people will come to know Christ.  

9. Our liturgy reveals how the last becomes the first because it discloses how Simon who was brought by Andrew ends up becoming “the Rock” that is, the head of the college of apostles.

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

The Octave Day of Christmas: Solemnity of the Blessed Virgin Mary,

 the Mother of God – January 1, 2018.

Readings: Numbers 6:22-27; Responsorial Psalm PS 67:2-3, 5, 6, 8(R.v.2a); 

Galatians 4:4-7 & Gospel Luke 2:16-21.

Theme: Of God’s Mother, Our Mother & Peace in the World.

Introduction

On the first day of January 2017, the Church presents us with the Mother of Jesus, the Blessed Virgin Mary (BVM) so that we can learn from her school of love and fidelity to God’s will. Today, of the four Marian Dogmas of the Catholic Church namely, theotokos – Mary as Mother of God, Perpetual Virginity, Immaculate Conception and Assumption of Mary, the Church wants us to reflect on theotokos - namely, Mary as Mother of God. Incidentally too, in 1968, Pope Paul VI chose January 1^st as the “World Day of Peace” in which the Mass for peace throughout the Catholic world is said. 

Highpoints of Our Readings

In the first reading (Numbers 6:22-27), God commanded Moses to bless the sons and daughters of Israel. The invocation of divine benediction upon the children of Israel signals dependence on God who is dependable and merciful. There is no proper time to seek God’s blessings than the beginning of the year which makes the reading apt.

In the second reading (Galatians 4:4-7), St. Paul assures that we have received the spirit of adoption as God’s sons and daughters. It also discloses that this was made possible through the incarnation of Christ who humbled himself to be born of a woman, the BVM who is the mother of God. The text assures that we have being given the spirit of his Son which makes us cry “Abba! Father.” This means that we are no longer slaves since we have a father and a mother who are always there to listen to our needs.

In a related development, the Blessed Virgin Mary kept everything that was said about her Son pondering it in her heart as the gospel (Luke 2:16-21) relates. The visit of the shepherds and the circumcision as well as the naming of Jesus does not only indicate how God mixes with men but how men must cooperate with the will of God for divine realities to be made manifest. The generosity of Joseph and Mary in showing their Son to the shepherds is something that we should think about.

Theotokos as Dogma

A dogma is the official teaching of the Catholic Church pertaining to faith and morals proclaimed by the Magisterium (the teaching body of the Church) through the Roman Pontiff which is binding on all Catholics. Dogmas are lights along the path of faith; they illuminate and make faith secure (John 8:31-32). Built upon divine foundations, dogmas are firmly rooted in scripture as evident in the Holy Scripture (Cf. Matthew 18:18 & 16:18-19, John 21:16 & Luke 10:16).                               

Why does the Catholic Church teach that Mary is the Mother of God? Because the child Jesus, who is the Second Person of the Blessed Trinity, is described as Holy and addressed as the Son of God in Luke 1:35. Mary’s Cousin Elizabeth in Luke 1:43 would also inquire rhetorically, “Why should I be honoured with such a visit by the Mother of my Lord?” Taken as a reference in Aramaic, the title “the Mother of my Lord” would refer to Jesus Christ as Adonai “My Lord.” Theotokos is traced to the Council of Ephesus in 431, the third Ecumenical Council. Earlier, St. Athanasius (373) had argued that theotokos shows that the true humanity of Christ pre-existed.               

It was Cyril of Alexandra who rose against Nestorius, the Patriarch of Constantinople (Turkey) who held that Mary was only the mother of the human Jesus and not God. St. Cyril defended the teaching that Mary is theotokos because she gave birth to the Word of God made flesh. Since then, the Catholic Church has upheld the teaching that Christ has two natures, human and divine insisting that the Virgin Mary gave Christ humanity. As such, theotokos simply means “God bearer.”        

                 

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

December 31, 2017.

Feast of the Holy Family of Jesus, Mary and Joseph

Readings: Gen. 15:1-6, 21:1-3; Responsorial Psalm PS 105:1-2. 3-4.5-6.8-9;

Heb. 11:8-11.12.17-19 & Gospel Luke 2:22-40.

Theme: The Family Holy Family: A Model for all Christian Families.

Introduction

Friends in Christ, today we draw inspiration from the first family which remains a model for all Christian families. Our reflection shall highlight the meaning, types and functions of the family and also state the various challenges confronting the family in our age. Based on the readings, we shall also touch on the obligation of parents to their children and the responsibility of children towards their parents. The pastoral application of the sacred text would follow. The thoughts shared in this homily are from my book “Couple’s clinic: A practical guide on conflict resolution in marriage and the family in the light of effective communication for couples, would-be couples, pastors of souls and marriage counselors” published in 2017 by USCA Prints, Jos.

A Summary of the Readings

In the first reading (Gen. 15:1-6, 21:1-3), God fulfilled his promise to Abraham by letting his wife Sarah bear a son in her old age. We are told that because he believed in God, it was reckoned for him as righteousness. In the reading, we not only see how God is faithful to his promises but how he brings smile to a family that is childless. It also reveals that in a family without children, the joy of couples is often incomplete. The attitude of Abraham and Sarah depicts persistence of faith in a God who never fails.

Little wonder in the second reading (Heb. 11:8-11.12.17-19), God praises Abraham for his obedience noting that that was why he received an inheritance. The exciting part of the text is the disclosure that because of the good deeds of one man, humanity was promised descendants as many as the grains of sand on the seashore and the stars of heaven. The reading recalled his readiness to offer his only son Isaac through whom the promises of many descendants was to come to fruition. The writer to the Hebrews stressed that that act meant that Abraham “considered that God was able to raise men even from the dead; hence he did receive him back and this was a symbol.”

Meanwhile, the gospel of Luke (Lk. 2:22-40) discloses the presentation of the Child Jesus in the temple. The appearance of Simeon and Anna the prophetess was in fulfillment of God’s promise about the redemption of Israel as testified by the two holy servants. After doing what the law required, we are told that they returned to Nazareth where the child grew in wisdom and obedience and the Holy Family lived in peace. To put our reflection in perspective, we let us take a look at what constitutes a family, its types and functions.   

Family: Meaning, Types & Functions

In Africa, a family comprises of parents, grandparents, brothers and sisters, close and distant relatives and the bonds between two families forged by marriage (Synod of Bishops, 2014, no. 4). As a generic term, a family also means a community of persons in the parish, local diocese or the universal Church. Little wonder, the Second Vatican Council calls the family the Ecclesia domestica that is, the domestic Church (Lumen Gentium, 1964, no. 11) and describes it as a place where parents are “by word and example... the first heralds of the faith with regard to their children” (Catechism of the Catholic Church, 1997, no. 1656).

Traditionally, there are two types of family: Nuclear family and extended family. a). A nuclear family is made up of father, mother and children living together. Being the most traditional form of family, it is seen as an ideal system in which children are raised; b). An extended family is seen as a joint family of father, mother, daughters, sons, grandparents, uncles, aunts, cousins, nieces and nephews living together (National Catechetical Week Programme, 2016, p.11).

The Christian family is the first community called to announce the Gospel to the human person while growing and to bring him or her through progressive education and catechesis to full human and Christian maturity (Familiaris Consortio, 1981, no. 2). As it were, the Church should be guided by a profound understanding of the inexhaustible mystery of marriage and the family (Familiaris Consortio cited in Amoris Laetitia, 2016, no.31). “Families at their best actively communicate by their witness the beauty and the richness of the relationship between man and woman, and between parents and children” (Pope Francis’ 49^th World Communications Day Message, 2015). To this end, Pope Saint John Paul II outlines the fourfold functions of the family as: a). Forming a community of persons; b). Serving life; c). Participation in the development of society, and d). Sharing in the life and mission of the Church (Familiaris Consortio, 1981, no.17).

Challenges Confronting the Family in Contemporary Society

i. Danger of troubling individualism: There is a growing danger of troubling individualism which deforms family bonds and ends up making each component of the family as an isolated unit, leading, in some cases, to the idea that a person is formed according to his own desires, which are considered absolute.

ii. Crisis of faith: There is also the crisis of faith among a great number of Catholics which often underlies the crisis in marriage and the family. This has led many Catholics out of the Church.

iii. The Challenge of loneliness: Many people are suffering from loneliness which arises from the absence of God in their lives leading to the fragility of relationships.

iv. Poverty and unemployment: There is also increasing instances of poverty and unemployment in the workplace as well as the real nightmare of overwhelming financial difficulties which discourage the young from marrying. This creates a general feeling of powerlessness in the face of socio-cultural realities that oftentimes end in crushing families.

v. Lack of attention by Government and Institutions: The lack of attention by government and institutions has made most families to feel abandoned as they find it difficult to raise children or take care of aged people who are now seen as a burden. Most times, these affect people’s emotional balance, which can lead to violence (Synod of Bishops, 2014, no. 5).

vi. The Challenge of Polygamy: The challenge of polygamy and “arranged marriages” as socio-cultural and religious realities also constitute a major source of conflicts among couples and families in our society.

vii. Difficulties with mixed and interreligious marriages: Many mixed and interreligious marriages with their inherent difficulties in terms of jurisprudence, baptism, the upbringing of children and mutual respect with regards to differences in faith in countries where Catholics are not many, also breeds conflict since these marriages give rise to relativism, indifference or quarrels between couples.

viii. Challenges of Cohabitation and Civil Legislation: Other such perceived situations of conflict are, the practice of cohabitation before marriage or simply cohabitating with no intention of a legally binding relationship. There is also the practice of civil legislation which compromises marriage and the family as well as the danger of secularization which makes little or no reference to God, thus diminishing the faith (Synod of Bishops, 2014, no. 6).

ix. “Illegitimate” Children: The growing culture of giving birth to children outside wedlock, occasioned by single parenthood, creates a situation where many of these kids grow up with just one of their parents in a blended or reconstituted family. This is another area of conflict in marriages.

x. Increasing Cases of Divorce: The increasing cases of divorce mostly because of economic reasons are a cankerworm. Oftentimes, children are a source of contention between parents and become the real victims of family break-ups (Synod of Bishops, 2014, no. 7).

xi. Discrimination and violence Against Women and Children: In many places today, women and children (often female) are a source of discrimination, violence and exploitation. In such places, the gift of motherhood is often penalized rather than esteemed. Within families, there is widespread practice of genital mutilation in some cultures. The sexual exploitation of children is still another scandalous and perverse reality in present-day society.

xii. Increasing Cases of Terrorism and Organised Crime: Societies experiencing violence due to war, terrorism or the presence of organized crime are witnessing the deterioration of the family, above all in big cities, where, in their peripheral areas, the so-called phenomenon of “street-children” is on the rise. Furthermore, migration is another sign of the times to be faced and understood in terms of its onerous consequences to family life (Synod of Bishops, 2014, no. 7).  The sad reality of over 3,000,000 Internally Displaced People (IDPs), in North-Eastern Nigeria who have been driven out of their homes by the Boko Haram insurgency and are living in camps with little or no food, water, medical care, clothing and shelter comes to mind here. 

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

The Nativity of the Lord (Solemnity – Mass During the Night/Midnight Mass, Dawn Mass & Mass during the Day), Year B – Nov 25, 2017.

Readings: Mass During the Night/Midnight Mass - Is. 9:2-7; 

Ps 96:1-2a.2b-3.11-12.13(R. Lk2:11); Tit. 2:11-14 & Lk 2:1-14.

Dawn Mass - Is. 62:11-12; Ps 97:1.6.11-12; 2 Tit. 3:4-7 & Lk 2:15-20.

Mass during the Day/Day Mass – Is 52:7-10; Ps 98:1.2-3ab.3cd-4.5-6(R.3cd); 

Heb 1:1-6 & Jn 1:1-18 or Jn 1:1-5.9-14.

Theme: Christ Our Peace!

Introduction

Beloved in Christ, another Christmas is here again. The popular saying, “everyday is not Christmas” points to the epochal nature of the Christ’s event which we celebrate today. Among other themes, I have chosen “Christ our Peace” as the theme for this reflection given the fact that peace is a costly commodity in the world. The precarious nature of our society due to the shady activities of the Boko Haram sect in the North East calls for sober reflection. Amidst a grim scenario constantly starring us in the face, we shall reflect on the theme “Christ Our Peace.” 

Explication of Our Readings

The first reading from the Mass during the Night (Is. 9:2-7), reveals Christ as the “Prince of Peace.” The prophet further discloses that “of the increase of his government and of peace there will be no end.” This startling revelation reveals the true nature of Christ as revealed in the Holy Scriptures. At his birth, the angles sang “Glory to God in the highest and peace to people of goodwill (Lk. 2:14). While giving the beatitudes Jesus insisted: Blessed are the peacemakers, for they will be called sons of God; blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven and blessed are you when people insult you, persecute and falsely say all kinds of evil against you because great is your reward in heaven, for in the same way they persecuted the prophets who were before you (Matthew 5:1-12). Little wonder the first reading of the Mass at Dawn (Is. 62:11-12) speaks of the salvation of the Lord for his Holy people, the redeemed of the Lord. In line with the first reading of the Mass during the Day, the prophet Isaiah (Is. 52:7-10) says, blessed are the feet of the person “Who Publishes Peace.” 

The second reading from the Mass during the Night (Tit. 2:11-14) charges us to be zealous for good deeds. As a matter of fact, St. Paul gives a proviso for living in peace with God namely, renouncing irreligion and worldly passions as well as living sober lives while awaiting the blessed hope of the Lord. That of the Mass at Dawn (Tit. 3:4-7) assures that we are justified by grace and so are heirs of eternal life. Meanwhile, Apostle Paul reiterates that God saved us by his mercy and the spirit of regeneration. It is this spirit that gives us inner peace and helps us to be at peace with God and our neighbours. In the Mass during the Day (Heb. 1:1-6) the writer of the Letter to the Hebrews reminds us that God sent his Son in the final terms who appeared bearing the stamp of his glory and nature. His glory and nature is it were, are peace, his gift to humanity.

The gospel (Lk 2:15-20) of the Mass at Dawn recounts how the shepherds went and saw the child as they were told. What is striking is that “Mary kept all these things, pondering them in her heart.” This reveals her tranquil nature, a further indication of the bonding between mother and child and the fact that her child is the Prince of Peace. At Mass during the Day, St. John (Jn 1:1-18) reveals Jesus as the light who pre-existed as the Word and took flesh as Christ bringing grace and truth to humanity. This again points to Christ, our peace. If Christ is our peace, why do suffer persecution? Why does peace seem a scarce commodity in the world?  

The Suicide Attack in Maiduguri and the Need for Peace

In report “Maiduguri Diocese moans 3 Catechists killed by Boko Haram,” Vatican Radio recently disclosed that three Catechists of the Catholic Diocese of Maiduguri identified as Joseph Naga, 56 years who had worked as a Catechist for 36 yrs; John Manye 38 for 11 years and a student-Catechist identified as Patrick who was 27years were killed in a suicide attack last week Monday when two female suicide bombers detonated their vests outside a Church in Pulka, Gwoza Local Government Authority (LGA) of Borno State.