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

20^th Sunday of the Year, B – August 19, 2018.

Readings: Proverbs 9:1-6; Ps 34:1-2.9-10.11-12.13-14 (R.8a);

 Ephesians 5:15:20; Gospel – John 6:51-58.

Theme: The Real Presence & Catholicism!

Introduction

Beloved in Christ, today, we continue our reflection on the Holy Eucharist from the Johannine text. You will discover that for 5 Sundays, the Church has asked that we pay attention to the theology of the Holy Eucharist. This is because Sacosanctum Concilium, Number 10 states that the Eucharistic liturgy “is the source and summit of our Christian lives and existence.” Little wonder, Ecclesia De Eucharistia Number 1 also attests that the Church draws her life from the Holy Eucharist.

As such, our refection titled, “The Real Presence & Catholicism” shall san through the background and summary of the readings, make a case for the real presence of Christ in the Holy Eucharist by presenting few narratives/miracles to that effect and give an expose the theology of the Eucharist. This will be followed by pastoral application and practical lessons, homiletic points to remember and conclusion.

Background & Summary of the Readings

Our first reading from the Book of Proverbs (Prov. 9:1-6) personifies wisdom as a woman who built a house, prepared an irresistible meal and invited all, including the fool or ignorant to partake. It indicates that while wisdom’s meal leads to life (v.17), foolishness kills her guests (v.18). While we may see this as a simple passage, it is nonetheless, a pointer to greater realities. Accordingly, it contains great riches because it is an invitation to oblige God who is himself wisdom personified by partaking in the feast in which bread and wine will be served (vv. 2,5) representing the Holy Eucharist that is celebrated here below as a foretaste of the eschatological banquette in heaven. What is interesting is that partaking of this feast leads to life (v.6).

The message of the second reading (Ephesians 5:15:20) is in line with the first reading because it reminds us about the Liturgy of Life which entails the practical dimension of the Holy Mass occasioned by the Great Commission given at the end of the Eucharistic liturgy: “Go and announce the gospel by your life.” St. Paul charges that we should be careful about the sort of lives we lead. He particularly notes that although we may be living in a wicked age, we can redeem it if we live like intelligent not senseless people.

He charges Christians to recognize the will of the Lord in their lives by shunning drunkenness and being filled with the Holy Spirit. Most importantly, the Pauline Epistle surmises that we should transport the psalms and hymns we chant and sing at Mass into the Liturgy of Life which can make our lives a testimony of thanksgiving to God, in Christ Jesus.

        

From the invitation of Lady Wisdom to Catholic Action through Liturgy of Life in the second reading, the gospel presents us with an expose on the real presence of Jesus in the Eucharist. The controversy among the Jews about Jesus’ firm assertion: “The bread that I shall is my flesh, for the life of the world” tells the story more. Expectedly, they grumbled: “How can this man give us his flesh to eat?” Rather than getting discouraged, Jesus used the opportunity to do a full length Catechesis on the Holy Eucharist: “…if you do not eat the flesh of the Son of Man and drink his blood, you will not have life in you.”

Theology of the Real Presence

In the Catholic Church, the doctrine of the real Presence assets that: “In the Holy Eucharist, Jesus is literally and wholly present in Body and Blood, Soul and Divinity under the appearances of bread and wine. What this means is that at very celebration of Holy Mass, Christ is literally present (Cf. Cor. 10:16-17, 11:23-29; John 6:32-71) giving his children life in abundance. Catholics believe that Jesus Christ is really, truly, and substantially present in the Eucharist.

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

19^th Sunday of the Year, B – August 12, 2018.

Readings: 1 Kings 19:4-8; Ps 34:2-3.4-5.6-7.8-9 (R.9a);  

Ephesians 4:30-5:2; Gospel – John 6:41-51.

Theme: Get Up & Eat!

Introduction

Beloved in Christ, because of the centrality of the Holy Eucharist in the Catholic Church, we are presented with yet another opportunity to reflect on the importance of that sacrament in our lives and the life of the Christian community. The physical nourishment that God provides Prophet Elijah with in the first reading prepares us for the message of the gospel wherein Christ insists: “The bread that I shall give is my flesh for the life of the world.” Our reflection tilted, “Get Up And Eat” is predicated upon the crucial place of the Eucharist in our lives as Christians and the hope which it offers namely, we shall wine and dine with Christ in heaven. This reflection which begins with two stories shall scan through the background and summary of the readings, pastoral application and practical lessons as well as homiletic points to remember.

A Man & his Car and the Wedding Banquette Narratives

I bring you two stories I got from WhatsApp which I modified. Early this year, I decided to service my car for enhanced performance at the following cost: Engine oil N4,500; oil Filter N1,000; change of front wheel boris N25,000; four tyres 205/70 Rim 16@26,500: N106,000; wheel balancing and alignment: N3,500; servicing and workmanship N10,000; ejector cleaner and fuel-preservator: N1,500 and full tank N13,500.  The total cost was N160,000. While I was brooding over what happened during the course of the day, I thought about the sad news of the demise of three different Engineers in their 40s and 50s who died in, January, April and July 2018 respectively. I learnt that they complained of simple signs and symptoms which eventually led to their untimely deaths. 

I asked myself, how much did I invest in my spiritual life?  For how long will I keep thinking all is well with my life when my spiritual life is in jeopardy? I spend so much money on my car yet fail to invest in my spiritual life. It was then it dawn on me that although I don’t need to pay money to go for confession, I have not patronized that sacrament for many years now. Although I spend money to change the vital parts of my car, attending Sunday Mass and feeding my soul with the bread of life has not being of top priority to me. In fact, sometimes, I defy the fact that failing to attend Mass without a cogent reason amounts to mortal sin by going for sports or attending our tribal meeting with no remorse.  

What is more, I asked myself when last I did a comprehensive spiritual check-up in terms of assessing how I have forgiven those who have wronged me or how many times I have read the bible and engaged in both mental and vocal prayer. I told myself, Mr. Man, check your heart, eyes, ears, hands and legs to see if they glorify God. I thought of how many times I ensured my car was in order so as to drove through rough roads yet fail to empower myself spiritually to fight the battle against the devil. The last question that came to my mind was, “your vehicle or your spiritual life?” If my car could gulp over #160,000 in an instance just for fine tuning, I think I deserve to diagnose and upgrade my system spiritually otherwise if I die prematurely today like the three people I earlier mentioned, where will I spend eternity? 

In a related development, I attended a wedding ceremony which had about 30 people in attendance. I sat in the front seat. A Lady started distributing food. She started from the back row. Unfortunately, it did not get to those of us who were sitting at the front row. Another Lady started sharing the drinks. She started from the front. But unfortunately, I had already moved to sit at the back. Again, the drink did not get to me. I was so furious that I stood up to take my leave but then, I saw three ladies approaching us, each with a big bowl. This time around, I tried to be smart. I sat right at the middle. One of the Ladies started the sharing from the front; the second Lady started distributing from the back. The two Ladies were sharing roasted chicken. When they got to the middle where I was seated, it got finished again. Feeling so frustrated, I bent my head, putting my face in my hands... but then, the third Lady tapped me and stretched her bowl for me to pick. Joyfully, I stretched and put my hands inside the bowl...guess what was in the bowl? Toothpicks! We shall return to the moral of these two stories soon. 

Background & Summary of the Readings

The first reading (1 Kings 19:4-8) recalls how the Prophet Elijah was frustrated in the wilderness while on his way to Horeb, the mountain of the Lord and attempted to kill himself. However, after he fell asleep, the angel of the Lord supplied scone (food) and water with the instruction: “Get up and eat, or the journey will be too long for you.” He obliged the Lord and strengthened by that food, we are told he walked forty days and forty nights to the mountain of the Lord. 

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

18^th Sunday of the Year, B – August 5, 2018.

Readings: Exodus 16:2-4,12-15; Ps 78:3.4bc.23-24.25.54(R.24); 

 Ephesians 4:17.20-24; Gospel – John 6:24-35.

Theme: Work for the Food that Endures!

Introduction

Friends in Christ, our liturgy this Sunday challenges us to dispose ourselves to the treasures of the Church so as to enjoy the food that does not spoil. Contrary to the agitations of the people of Israel about physical hunger, Jesus promises the bread of life which nourishes both the body and soul to eternal life. Our reflection titled “Work for the Food that Endures” (Jn. 6:27) will be weaved around the story of the man with four wives. This story will guide us through the pastoral lessons and what God expects of us as his sons and daughters this week and beyond. 

     

Story of a Man and his Four Wives

The story is told of a man who had four wives. He loved his fourth wife the most. She was his favourite as he took care of her a great deal and gave her the best in life. He loved his third wife too. He was always proud of her and looked forward to introducing her to his friends; although he was afraid that she might runaway with other men. He also loved his second wife. She was always there for him whenever he faced some challenges in life. He, however, did not love his first wife. Ironically, that was the wife that loved him deeply. She was also the only woman that took great care of him and was loyal to him.

One day, he took ill and Doctors confirmed that he was going to die pretty soon. The idea of taking one of his wives with him to the grave came to his mind. Therefore, he approached the fourth wife with the proposal: “Can you die with me and keep me company in the grave?” She did not reply in the affirmative. In fact, she said no and walked away. Heartbroken, he went to his third wife and asked the same question. He got a shocker: “Look Mr. Man, life is so cool here. I am going to remarry when you die and catch fun with some young man.” With that disappointing reply, he went to his second wife with the same proposal and she said: “Well, my husband, I am so sorry. This time around, I can’t help you. The most important thing I can do is to arrange for your funeral.”

With tears in his eyes, he heard an angelic voice: “My beloved husband, wherever you go, I will follow. I will go with you, even to the grave.” The man turned around, and lo and behold, it was the voice of his first wife. She was looking so skinny and malnourished because of years of neglect. With so much tears, grief and much pain in his heart, he said to her: “I regret all the ill-treatment I gave you. I should have taken better care of while I had the chance to!” We shall take the morale of the story under pastoral application where we shall demonstrate how each of us is married to these four lives in his lifetime.

Background & Summary of the Readings

The first reading (Exodus 16:2-4,12-15) recounts how the sons and daughters of Israel rebelled against Moses and wished they had died in Egypt. When Moses conveyed their sentiments to God, he heard their complaints but noted that he wanted to test them. He, therefore, supplied them with bread from heaven. It is important to note that their cry was for physical food. When it seemed that no respite was coming, they started wishing they were in Egypt where they could “sit down to pans of meat and eat bread to their heart’s content.”

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

17^th Sunday of the Year, B – July 29, 2018.

Readings: 2 Kings 4:42-44; Ps 144:10-11,15-18; Ephesians 4:1-6; 

Gospel – John 6:1-15.

Theme: Ubuntu and the Spirit of the Eucharist!

Introduction

Beloved in Christ, this Sunday presents us with the practical demands of our faith namely, caring, sharing and living for others that is encapsulated in the African Spirit of Ubuntu which means, “I Am Because We Are.” The miracle of barley loaves in both the first reading and gospel draws our minds to the Spirit of Liturgy of life. The Liturgy of life is the practical dimension of faith which challenges us to demonstrate the communitarian character of being truly Christian. Suffice it to say that we would draw lessons both from the sacred text and African communalism. But first, I would like share with you the popular Ubuntu story.

The Ubuntu Narrative

We are told that many years ago, a Western Anthropologist came to Africa to study the social behaviour of an indigenous tribe. He saw a group of children and proposed a game for them. The children were excited and so obliged him. He kept a basket filled with fruits under a tree, and told them that whoever reaches the basket first would win the whole basket and have the fruits all by himself. After lining them up, he raised his hand and said, “Ready, go!” 

Surprisingly, instead of attempting to beat each other in the race, the children took each other’s hands and started running together. They all reached the basket at the same time, sat in a big circle and enjoyed the fruits together full of laugher and smiles. The anthropologist who could not believe what he saw, asked the kids why they held each other’s hands and went as a group, when each one could have reached first and enjoyed the whole fruits alone. In reply, the children shook their heads and said: “Ubuntu, how can one of us be happy if all the others are sad?” This story sets the tone for our reflection, titled: “Ubuntu and the Spirit of Liturgy.” But first, let us peruse the readings.  

Background & Summary of the Readings

Our first reading (2 Kings 4:42-44) reveals how a man from Baal Shalishah brought twenty loaves of barley and fresh ears of grain from the first fruits to Prophet Elisha. It also discloses Elisha’s miracle of feeding a hundred men with the loaves and ears of grain. It tells how the people ate and there were leftovers as the Lord had said. It crucial to note that first fruits were produce from the first crop of the season which were desirable because they tasted better than old crops. It was a sort of movement from shortage to abundance. The Israelites offered the first fruits to God as a sign of acknowledging their dependence on him (Exodus 23:19; 34:26). Although the first fruits were to be given to the priests (Leviticus 23:10; Numbers 18:13), the man in the first reading brought it to Elisha, the prophet of God. 

It is instructive to stress that this was a time of famine which shows that the gift of food represents a sacrificial offering on the part of the giver and a life-giving gift to Elisha. According to Donovan (2018), this is not the first miracle worked by Elisha. The series of miracles in Chapters 4-5 of 2 Kings worked by Elisha include: The multiplication of the widow’s oil so that she could sell it and pay her debt (4:1-7), the birth of a son to the Shunammite woman (4:8-17), the raising of that son from the dead (4:18-37), the purification of a pot of contaminated stew (4:38-41), the healing of Naaman the leper (5:1-19) and the miracle of the floating axe head (6:1-7). These miracles authenticate Elisha as a worthy successor to Elijah. They seem to provide real solutions to real problems of the people. Elisha’s assurance does not depend on a careful survey of the food available but on the power of God to provide for his people. 

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

16^th Sunday of the Year, B – July 22, 2018.

Readings: Jeremiah 23:1-6; Ps 22:1-6; Ephesians 2:13-18; 

Gospel – Mark 6:30-34.

Theme – The Leadership Question: Jesus’ Model!

Introduction

Beloved in Christ, our liturgy today comes hard on the Shepherds of God’s flock because of their reckless style of leadership. As a result of their poor leadership approach, God promised to supplant them by promising to raise up a true Shepherd that would smell like the sheep. The Shepherd who comes from the Davidic dynasty is Jesus who displays unlimited compassion for the flock by feeding them with the word of God. Our reflection titled, “The Leadership Question: Jesus’ Model” shall briefly look at the background to the readings in the light of pastoral application and practical lessons.

Background & Summary of the Readings

In the first reading (Jeremiah 23:1-6), judgment is focused on shepherds of Israel. First of all, it is important to note that in the Ancient Near East, shepherds came from among the poor in society. However, the word was used to refer to a king. Secondly, it could be misleading to strictly apply the term “shepherd” to Old Testament priests and prophets as an exclusive reference to “pastors of souls” since the Israeli community ran a theocracy that made the king a religious leader. That can be used eisegetically (imposing meaning) or in terms of extrapolation. 

That being said, let us come back to the point at issue. The sacred text discloses that the kings of Judah who were responsible for providing protection and sustenance for their flock by defending them against marauders failed in their duty. They also did not make efforts to search for the lost sheep or rescue those in dander. This is why God accused them for both destroying and scattering his sheep. According to Solvang (2018), some of these shepherds who performed poorly were, Jehoahaz (who ruled for 3 months, 609 BCE – Jer. 22:11-12), Jehoiakim (609-598 – Jer. 22:18), Jehoiachin (who ruled for 3 months, 597 BCE) and Zedekiah (597-587 BCE – Jer. 21:3-7).

These kings failed to judge the cause of the poor and needy (Jer. 22:17) and execute justice to deliver the helpless out of the hand of the oppressor (Jer. 21:12). As a result, God’s divine judgment came upon these leaders. They came under heavy attack by God who accused them of being self-serving. He, therefore, promised a new leadership through the Davidic dynasty (Jer. 23:5 & 6). This points us to the gospel.

In the second reading, (Ephesians 2:13-18), St. Paul assures that we who were far of have been brought closer “by the blood of Christ.” He refers to Christ as “the peace between us – [who] has made the two into one and broken down the barrier which used to keep [us]  apart.” He maintains that this is to restore peace and unite us into one single Body and reconcile us with God. By so doing, it says, he killed the hostility and brought us the good news of peace through his Spirit as the way to the father. 

The theme of message first and second reading is amplified in the gospel where Jesus is presented as the true shepherd to displays compassion for his flock. Unlike the shepherds of Israel who were self-serving, Jesus proved himself as a compassionate saviour to the people. Although Jesus and his disciples wanted some time out for rest and food, the people kept following them. Since they trekked long distances to catch up with them, Jesus put aside his basic needs of rest and feeding so as to teach the people at some length. He took pity on them because he saw them like “sheep without a shepherd.”  

Pastoral Application & Practical Lessons

While God railed on the Kings of Israel who were supposed to be the true shepherds of the flock but failed, we shall draw a parallel between the shepherds of old and our own contemporary shepherds. This shall be done by highlighting some practical lessons from our readings as they relate to both our temporal and spiritual leaders. We shall distinguish our contemporary shepherds thus:    

1. Money-Bag Shepherds:  We are faced with shepherds who are only interested in money. The scripture says, the love of money is the root of all evil (1 Timothy 6:10). These kinds of leaders see their flock as Automated Teller Machines (ATM). In religious institutions, they think of the flock in terms of donations, cash gifts, tithes, launching, bazaars to mention a few. In politics, they see the electorate in terms of votes and Ghana-Must-Go that accompanies their victory. The traditional institution is not spared of this venom as some traditional rulers sale their people and integrity for a piece of pie.  

2. Lips-stick Shepherds: These are leaders who womanize with impunity. They turn their necks at the sight of any woman. They are hard with men but smile voraciously at the appearance of an infant female. If they are in charge of a committee, they advocate for gender sensitivity, all to their gain. Sometimes they claim to be feminist only to surprise their gullible victims at the slaughter. Fat, thin, black or white, they have no choice. Those who fall into this category, sadly abuse women and children. Truth is, they are found in the religious, political and traditional institutions.

3. Liquor-Shepherds: As the name implies, these are leaders who organize one kind of party or the other. In all these parties, the marriage of wine and wild music come to the fore as Delilahs are often seen relishing the moment while gunning for Samson’s soul. In their orgy, these kinds of leaders are brought sensitive documents to sign – The outcome? Your guess is as good a mine!     

4. Flip-flop Shepherds: Flip-flop shepherds are those who are often regarded to as accidental leaders. They are ill-equipped and not prepared for leadership. The question of competence, organisation and finesse are out of place because leaders of this type stumbled upon leadership. What they do with positions of authority is to always punish the people for their incompetence.     

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

 15^th Sunday of the Year, B – July 15, 2018.

Readings: Amos 7:12-15; Ps 84:9-14; 

Ephesians 1:3-14; Gospel – Mark 6:7-13.

Theme - The Call to Discipleship: Between Serving God and Man!

Introduction

Beloved in Christ, our reflection today titled, “The Call to Discipleship: Between Serving God and Man” presents us with a battle betweenAmaziahthe priest and prophet Amos. The battle for the soul of prophesy in the Old Testament is resolved by Jesus who gives a proviso for true discipleship. To put this reflection in perspective, we shall briefly look at who the priestAmaziah and prophet Amos were andthe bone of contention between the two. This shall guide us to the gospel where Jesus gives the vivid picture of what true discipleship involves. This shall also lead us to the practical lessons required for our day to day lives as Christians.  

Background & Summary of the Readings

The first reading (Amos 7:12-15)discloses the clash betweenAmaziahthe priest and prophet Amos. We shall highlight the major points of the sacred text thus:

 (a). The Person of Amaziah& his Grouse:Amaziahwas a priest in charge of the royal sanctuary in Bethel. He was fond of sugarcoating the message of God. He talks to please the king and also for money. He compromises the truth and plays to the gallery. When he heard Amos’ vision of the plummet (plumb-line) which portends the destruction of the shrines and sanctuaries in the kingdom as well as the dynasty of king Jeroboam II through the sword (Amos 7:7-9), he felt that his job, means of livelihood and principal, were under  attack(Amos 7:13). Because he was prophesying for filthy lucre, he accused Amos of the same thing.Heordered that Amos leaves the scene. On the whole, Amaziahpreferred to please man and displease God.

(b). The Prophet Amos& his Vision:The prophet Amos hails from Tekoa, in Judah (Amos 1:1). He was, however, called to prophesy in Israel, the northern kingdom. Amos sees three visions of judgment against Israel where locusts eataway the spring growth (7:1-3), a shower of fire consumes the land (7:4-6) and a wall built with a plumb line.Apparently, God sets a religious and ethical plumb line on the kingdom of Israel to see how they stand. Sadly, the people did not measure up because they were not upright. Amos maintained that God will destroy the high places of worship and rise violently against Jeroboam’s house – a prophesy that both prophets Amos and Hosea condemn stressing that these were improper locations for the  worship of God.

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

14^th Sunday of the Year, B – July 8, 2018.

Readings: Ezekiel 2:2-5; Ps 122:1-5; 2 Corinthians 12:7-10; Gospel – Mark 6:1-6.

Theme – Contempt for Prophets & the Challenge of Witnessing!

Introduction

Friends in the Lord, our liturgy unveils the mandate and burden of prophethood. It reveals how indispensable the voice of the prophet is in society and the contempt with which some people in the society reject what the prophet says and stands for. In fact, it particularly notes the conspiracy theory manufactured to deal with prophets but particularly urges prophets not to lose sight of their indefectible mission of witnessing. While attempting to reflect on the theme: “Contempt for Prophets and the Challenge of Witnessing,” we shall take a look at the historical background as well as a summary of the readings. These will help us to situate the theme around practical pastoral lessons.

Background & Summary of the Readings

Ezekiel got his call to be a prophet during one of the greatest crises in Israel’s history. It will be recalled that in 597 BCE, the Babylonians overran the city of Jerusalem defeating Israel’s small army. To add salt to injury, they placed Zedekiah, their own puppet on the throne. Within a decade, Zedekiah attempted to resist the overbearing influence of the Babylonians by aligning with Egypt. That reckless attempt brought down the wrath of Nebuchadnezzar on Israel leading to the removal of the king and court to Babylon around 587 BCE. This sad incident made Israel to cease to exist as a nation for many years as evidence in the allegorical narrative of Ezekiel 17.   

Our first reading (Ezekiel 2:2-5) discloses that it is in this “season of dry bones” that the Prophet Ezekiel was called to preach. The apparent defeat, plunder and death combined to make his “job” difficult. The reading reveals that God called the prophet Ezekiel to minister to those who have rebelled against him but states: “whether they listen or not, this set of rebels shall know there is a prophet among them.” Apparently, the prophet notes that the rebellion was carried out by both their ancestors and their children. The text suggests that the prophet has little or no freedom from fulfilling the prophetic mandate which is wrapped in opposition and rebellion.   

In the second reading, (2 Corinthians 12:7-10) St. Paul gives testimony of how Satan tried to be a torn in his flesh as he strove to carry out his missionary mandate. He, however, discloses how the Lord assures him thrice: “My grace is enough for you.” As a consequence, Paul stresses: “…I am quite content with my weaknesses, insults, hardships, persecutions and agonies I go through for Christ’s sake. For it is when I am weak that I am strong.”