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

Fifth Sunday of Lent, Year B – March 18, 2018.

Readings: Jer. 31:31-34; Ps 50:3-4,12-15; Hebrews 5:7-9; Gospel – John 12:20-33.

Theme: Lifting Others Up!

Introduction

Friends in Christ, as we approach the Paschal events, the Church urges to pay attention to details. Already, our liturgical readings point to the arrest and passion of the Lord. What is interesting is Jesus’ assertion “When I am lifted up from the earth, I shall draw all people to myself” (John 12:32). This shall form the fulcrum of our reflection given that we are living in times when clerics prefer to draw attention to themselves rather than to Christ. Our reflection hopes to find a nexus between being lifted up and lifting others, towards glorification in Christ Jesus, in whom we live and move and have our being. We shall also draw some practical lessons and do a recap of the points that needs to be taken to heart.  

Summary of Our Readings

In the first reading (Jer. 31:31-34), the Prophet Jeremiah speaks of those days when the Lord shall make a covenant with the House of Israel. Unlike the covenant of old which was broken, the Lord promised that he would make a new covenant “Deep within them” by planting His Law and “writing it on their hearts.” The Prophet stresses that no one will further ask his neighbour about the content of the Law as the least to the greatest would be able to know. The reading suggests that based on the demands of this new covenant, God was going to forgive their iniquity by not calling to mind their sins. The striking point of the reading is the obedience of faith through keeping the commandments of God written in the hearts of the people.

The second reading (Heb. 5:7-9) from the Letter to the Hebrews connects with the theme of obedience of faith by stating that Christ “learnt to obey through suffering.” The Epistle sums up the virtues of “prayer and entreaty, aloud and in silent tears, to the one who had the power to save him out of death” by stressing that Jesus “submitted so humbly that His prayer was heard. As a consequence of this heroic obedience and humility, we are told that “having been made perfect, He became for all who obey Him, the source of eternal salvation” - In order words, He lifted all people to Himself.

The message of the second reading relates with that of the gospel (John 12:20-33.) wherein Jesus says without equivocation: “When I am lifted up from the earth, I shall draw all people to myself.” Perhaps it is easy to get excited at the phrase, “lifted up” – well, it is important to ask what happens before that. The gospel provides the answer – it starts by telling us how Jesus replied the Greeks, Galileans and indeed Philip and Andrew that the hour has come for the Son of Man to be glorified. He goes ahead to emphasise in veiled language that unless a wheat grain falls to the grown and dies, it remains a single grain but if it dies, it yields a rich harvest noting that anyone who loves his life loses it but he who hates his life in this world keeps it for the eternal life. Certainly, Jesus was talking about His impending death and subsequent glorification.   

Take Home Lessons

1. We are challenged to always ponder the law of God which is deeply written in our hearts by making efforts to fulfill the demands of natural law, the Ten Commandments of God and the 6 laws of the Catholic Church.  

2. The Season of Lent presents us with the opportunity to reflect on the fact that God gives us ample opportunity to reform so that our sins are forgiven bearing in mind that He does not recall our iniquity or transgression.

3. In a world where preaching about Christianity-of-the-Cross is unpopular, we are charged to connect our trials, temptations and tribulations with the obedience of faith demonstrated by Christ who “learnt to obey through suffering.”

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

Third Sunday of Lent, Year B – March 4, 2018.

Readings: Exodus 20:1-17; Ps 18:8-11; 1 Cor. 1:18-25; Gospel – John 2:13-25.

Theme: The Commercialisation of Christianity and the Desecration of God’s Temple!

Introduction

Beloved in the Lord, our reflection today attempts a “de-commodification” of the commodification and commercialisation of Christianity as well as the desecration of the temple of the Lord. A background to this reflection is drawn from the first, second and gospel readings which dispose us to the evil of commercializing religion and the danger of destroying God’s temple which stands for both the Church as a building and the human person created in the image and likeness of God. First, we shall take a look at liturgical readings in the light of take-home lessons. 

Explication of the Liturgical Readings

In the first reading (Exodus 20:1-17), the Ten Commandments of God are presented to the people of Israel. The Ten Commandments are summarised into the love of God and the love of neighbour (Mark 12:30-31). What is significant about the first two commandments which demand respect for the name and person of God forbade the abuse of God’s name. These two commandments reveal the concept of a person’s name being the same thing as the person in Hebrew Tradition. The implication is that what you did to a person’s name was invariably done to the person. The respect that is due to God extends to everything about him which includes His temple.

The message of the first reading prepares us for the message of the gospel reading (John 2:13-25) wherein Jesus expels the money changers and merchants selling pageants for commodification of religion and decorating the temple of the Lord.  The cleansing of the temple was an attempt by Jesus to establish the sacredness of the Church as a place of true worship. Jesus would later identify His body as a temple that He would build in three days after it has being destroyed (John 2:19). What this means again, is that the Church is not just a building but people. This is why the Word of God says, “Your body is the temple of the Holy Spirit” (1 Cor. 6:19-20). The cleansing of the temple (Church building) is the first step at purifying ourselves as a Church to be fit to worship God in an ecclesiastical edifice. The Church building is the sign of God’s presence.  

Perhaps the Jews did not recognise the importance of the temple as a place of true worship and not a place of commercialization; perhaps they did not recognise Jesus as the anointed one to whom true worship must be directed; this is why the message of the second reading (1 Cor. 1:18-25) connects with both the first reading and the gospel because it states that the Jews demanded for signs of God’s presence among them. Once more, the second reading reveals the person of Jesus as the anointed one to whom true worship in body and spirit must be addressed. We shall now look at those areas where we commercialize and desecrate Christianity.

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

Second Sunday of Lent, Year B – February 25, 2018.

Readings: Genesis 22:1-2,9-13,15-18; Ps 115:10,15-19; Romans 8:31-34; Gospel – Mark 9:2-10.

Theme: The Struggle between Tabor and Calvary!

Introduction

Friends in Christ, as we continue our annual Lenten Observances of Prayer, Fasting and Almsgiving plus following the Lord in the Stations of the Cross, the Second Sunday of Lent challenges about our faith commitment while urging us to strike a balance between the “Tabor” and “Calvary” experiences in our lives. Metaphorically, “Tabor” represents awesome spiritual experiences and a good life while “Calvary” stands for the trials, tribulations and temptations of this life. We shall reflect on this in the light of the Transfiguration of Lord as spelt out in the gospel while taking appropriate lessons from the pastoral context.

A Resume of the Readings

Our first reading from the book of Genesis (Gen. 22:1-2,9-13,15-18) recounts the faith of Abraham our Father in faith. By faith Abraham obeyed God and willingly led his only son to the slaughter. Because he passed the test of faith, God provided a ram which Abraham used as a burnt-offering unto the Lord. Ordinarily, one would wonder the reaction of Isaac after his father untied him. Remember that the boy had asked his father about the item to be scarified and the father responded: “God will provide” – Indeed, the Lord provided which closes any chapter of acrimony or dispute between Isaac and his father. This scenario is a pointer to the fact that faith demands that we make very costly decisions about family, friends, career and even our own lives. Worthy of note is the fact that Abraham did not run away from God like Jonah when God demanded what was very dear to him.

Toeing the same lane, in the second reading (Romans 8:31-34), St. Paul insists that God did not spare his own son but gave him up to benefit us. I am pretty sure that it was a hard decision for God to give his only begotten son (John 3:16) for our sake. Unlike Abraham who was given a ram as a fitting substitute for his son because God did not want the blood of a human being, no substitute was found for God’s son. As such, in obedience of faith, Jesus paid the supreme price by dying to save us. This is why St. Paul stresses that, “With God on our side, who can be against us?” Well, the scripture attests to the fact that with God on our side, we shall do bravely (Ps. 60:12). However, the challenge is whether contemporary Christians are ready to sacrifice their time, treasure, talent and even their lives like Abraham and God – that is the struggle between “Tabor” and “Calvary” which the gospel challenges us about.

In the Markan text, the gospel (Mk 9:2-10) discloses the events of the Transfiguration of the Lord. Peter, James and John were led up by Jesus to Mount Tabor to prepare their minds for the bitter events of Calvary. Although the bible says, “No hear has heard and no eyes has seen what God has prepared for his elect,” (1 Cor. 2:9) Jesus wanted the first set of disciples whom he called to have a glimpse of what heaven looks like; so that by the time the bridegroom is taken away from them and trials and persecution set in, they can endure. 

Although St. Mark doesn’t mention it, we can be sure that Peter’s mesmerisation in saying “let us build three tents…” reveals the reality of heaven as a magnificent experience. The voice of the Father and his dazzlingly white clothes representing the Holy Spirit reveals what I call “A Trinitarian Romance” and divine endorsement of Jesus as the Messiah sent by God. The appearance of two dead people, Moses representing the Law and Elijah, representing the Prophets, not only demonstrates that Jesus is the fulfilment of the Law and the Prophets but that the dead shall rise again in heaven. However, it is curious to note that although he warned them not to discuss the matter openly, they had talked about it amongst themselves wondering what rising from the dead could mean – how slow were they to believe – was the presence of Moses and Elijah not enough evidence?      

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

 First Sunday of Lent, Year B – February 18, 2018.

Readings: Genesis 9:8-15; Ps 24:4-6,7-9; 1 Peter 3:18-22; Gospel – Mark 1:12-15.

Theme: Call to Faithfulness!

Introduction

Beloved in Christ, we have come to another season of Lent. The liturgy of Ash Wednesday has already ushered us into unlocking the mysteries of our redemption. The traditional practice of receiving ashes which symbolizes the call to repentance and the fact we are dust and shall return to dust has prepared the way for us to truly reflect about this holy season. What is more, the cardinal practices of prayer, fasting and alms giving challenge us to embrace the call to faithfulness which the readings of today talk about. We shall situate the readings in the Nigerian pastoral context while hoping to draw lessons which would serve as our spiritual meal.

 

Explication of the Readings

The first reading (Genesis 9:8-15) reveal God’s covenantal love for humanity through Noah and his family. It demonstrates his faithfulness to the human race through the sign of a rainbow. The rainbow was also a sign of Covenantal Love for human beings. As simplistic as it is, God promised not to destroy the world again through flood. What is more, he also promised to always remember his Covenant not only with man but with the whole of creation. The striking point of the reading is God’s call to save and conserve all that he has created – a challenge to take issues of ecology seriously.

The Responsorial Psalm (Ps 24:4-6,7-9) reiterates the theme of faithfulness when it says, “Your ways, Lord, are faithfulness and love for those who keep your covenant.” The Psalm particularly notes that the Lord “shows the path to those who stray” and “he guides the humble in the right path” noting that “he teaches his way to the poor.”  The Psalm evokes faith in God who is himself faithful to those who place their total trust in him.

In the second reading (1 Pet. 3:18-22), St. Peter draws a typology between the events of the Old and the New testament by stating that just as a small group of eight people were saved “by water” during Noah’s time, Christians are redeemed by the water of baptism which now saves. He stresses that the water of baptism does not wash away physical dirt. On the contrary, he states that it is “a pledge made of God from a good conscience, through the resurrection of Jesus Christ, who has entered heaven and is at God’s right hand,” by subjecting everything to himself.  Again, the sacred text buttresses God’s faithfulness in Christ who has ransomed us and calls us to faithfulness. 

The short gospel reading (Mark 1:12-15) recalls Jesus’ faithfulness in resisting temptation from the devil. It was the forty days fasting which we commemorate during Lent that gave him the power to withstand the evil one. Little wonder then, we are told that the Angels looked after him. In summary, the gospel reveals Jesus as a faithful servant of God who resisted the trappings of the enemy by choosing to please his father by being faithful - The gospel closes with a call to repent and believe the Good News. 

 

Pastoral Lessons 

1. At Lent, we are reminded that just as God saved Noah and his family, he is able to shower his blessings upon us when we are faithful to him through our annual Lenten observances of prayer, fasting and almsgiving.

2. Just as the rainbow signified the covenantal relationship between God and Noah, our rainbow remains the beauty of creation which we are obliged to protect by eschewing illegal killing of animals, destruction of the ecosystem, bush burning and checking the adverse effects of global warming.   

4. We are challenged to pursue faithfulness and love because God has revealed that he keeps his Covenant for those who love him.

3.  St. Peter’s typology of the waters of the flood and the new waters of baptism positions us to better appreciate our redemption in Christ and the obligation to be charitable throughout Lent and beyond.

4.  Like Jesus our Master, we are urged to always use the most portent spiritual artilleries namely, prayer and fasting in resisting the devil.

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.