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

Seventh Sunday of the Year C – February 24, 2019.

Reading: 1 Sam. 26:2.7-9.12-13.22-23; 

Responsorial Psalm 103:1-2.3-4.8 &10.12-13(R8a); 1 Cor. 15:45-49 &

 Gospel Luke 6:27.20-38.

Theme: Touch Not My Anointed!

Introduction

Friends in Christ, it gives me great pleasure to congratulate my fellow country men and women for defying all circumstances by coming out en masse to excising their franchise in Saturday’s presidential election. To my mind, this year’s election elicits political awareness and a big improvement in our democratic process. We pray for those who lost their lives in unfortunate circumstances in Borno, Bayelsa, Rivers, Yobe, Kogi, Ebonyi, Lagos and Zamfara as widely reported by The Situation Room. As we fervently pray for the peaceful repose of their souls, we look forward to results that would change the fortunes of the masses in our land.

On this Sunday, the Church invites us to reflect on respecting the “the Lord’s anointed” bearing in mind the law of charity as it relates to loving our enemies and doing good to them. Titled “Touch Not My Anointed,” our reflection would take into cognisance the background of the readings even as it situates it around the practical pastoral lessons.  

Background & Summary of the Readings

As a prelude to the story of the first reading (1 Samuel 26:2.7-9.12-13.22-23), it is important to understand that Saul, who was of age and needed a successor became jealous of David, his guitarist and wished to kill him. Meanwhile, Jonathan his son loved Saul. On this day, Saul went to the wilderness of Ziph in company of three thousand men in search of David to eliminate him. We are told that God caused Saul and his men to undergo a deep sleep. While they slept, David and Abishai went inside their camp. Abishai asked David permission to kill Saul immediately but David said, “Do not kill him …the Lord forbids that I should raise my hand against the Lord’s anointed.” 

At that, he commanded Abishai to take Saul’s spear which was stuck to the ground and the pitcher of water beside his head. When they had crossed over to the other side, David called out from a high mountain that one of the soldiers should come over and collect the king’s spear and jar of water. The reading surmised that David said: “The Lord repays everyone for his uprightness and loyalty. Today the Lord put you in my power, but I would not raise my hand against the Lord’s anointed.” 

The second reading (1 Cor. 15:45-49) compares Adam, the first man and Jesus, the last man calling the former a living soul and the latter, a living spirit. It notes that the first man was from the earth while the last man came from heaven noting that we are like the first man. However, it calls us to look up to a higher destiny where Christ the last man is, stressing that we who have been modelled like the earth man would also be modelled as the heavenly man.   

The Gospel (Luke 6:27.20-38) reading brings the golden rule laced with teachings surrounding the love for others. Jesus brings a completely new story concerning “An eye for an eye, and a tooth for a tooth.” In an unprecedented manner, he insists that if someone slaps you on one cheek, turn the other; if someone takes your tunic, offer him your cloak as well; he urges all to give to the needy. He maintains that even sinners are kind to sinners noting that if Christians limit their charity to fellow Christians, it means that they are not any different from sinners. 

In summary, Jesus states: “Be compassionate as your heavenly Father is compassionate.” This implies resisting being judgemental and condemning others; he calls all to readily forgive one another and be open-handed in giving, indicating the outcome: “There will be gifts for you: a full measure, pressed down, shaken over, will be poured into your lap; because the amount you measure out, is the amount you will be given back.” The message of the gospel that we should not judge or condemn others prepares us for seeing our religious leaders for who they are and giving them the respect they deserve. 

Three Biblical Examples of “Touch Not My Anointed”

1. Case of Miriam: The book of numbers (Num. 12:1-16) relates the tragic tale of Miriam and Aaron who grumbled against Moses’ choice about his marriage to a Cushite woman. The bible says, God immediately stroke Miriam with leprosy.

2. Case of Michal, Daughter of Saul, Wife of David: Also, the bible (2 Samuel 6:22-23) tells the story of Michal, daughter of Saul and wife of David who criticized her husband for dancing shamelessly before the Ark of the Covenant. We are told that God was enraged with her and made her barren for the rest of her life. 

3. Case of David Sparing Saul: The scripture relates how when Saul hated and wanted to slay David, the latter rebuked the Amalekite who killed Saul indicating his divine anointing. He challenged him thus: “Who told you to lay your hands on the Lord’s anointed?” (2 Samuel 1:14). Suffice it to opine that God always protects his own. Isn’t this a lesson of faith for us in contemporary times?  

Pastoral Lessons

1. David’s timeless remark: “The Lord forbids that I should raise my hand against the Lord’s anointed” calls those who have killed or assaulted men of God to seek true repentance.

2. It also reminds the faithful especially those who kill priests with their tongues or report them to the media for ridicule, to remember that judgement awaits them if they do not change their ways.

3. By resisting to murder Saul when he had the chance, David teaches us to leave vengeance for God.

4. St. Paul’s typology of the first man and the last man reminds us that although we carry the flesh of Adam, Christ invites us to embrace his spirit which helps us to be charitable in order to live with him in the great beyond.

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

Sixth Sunday of the Year C – February 17, 2019.

Reading: Jer. 17:2-8; Responsorial Psalm 1:1-2.3.4 &6(R.Ps.40:ab);

1 Cor. 15:12-16-20 & Gospel Luke 6:17.20-26.

Theme: Embracing the Poverty of the Spirit!

Introduction

My dear people of God, waking up to the reality that yesterday’s Presidential Elections were shifted by a week can be discouraging. However, we pray that come next Saturday, our votes would count in such a manner that whoever wins will move our country forward in the way of peace, prosperity and progress. On this Sunday, our liturgy cautions us about the vanity of riches and on the need for “Embracing the Poverty of the Spirit.” To do that, we would take a glimpse of the readings in the light of pastoral lessons.

Background & Summary of the Readings

Raised in society which sees wealth as blessing from the Lord and poverty as curse, the Prophet Jeremiah (Jer. 17:2-8) changes the narrative by laying a curse on those who put their trust in created things namely, man and the things of the flesh. The Prophet describes such a man as a dry shrub in the wastelands who has no eye to see good when it comes and who settles in parched places of the wilderness, a salt land, uninhabited. 

Turning the conversation on the meek, he says, “a blessing on the man who puts his trust in the Lord.” He describes such a man as “a tree by the waterside that thrusts its roots to the stream: when the heat comes it feels no alarm, its foliage stays green; it has no worries in a year of drought, and never ceases to bear fruit.” This is the lot of those who embrace poverty of the spirit as against the vanity of riches.

Responding on the controversy about the resurrection, in the second reading (1 Cor. 15:12-16-20), St. Paul insists that if Christ had not being raised, we would remain in our sins. He emphasized that “if our hope in Christ has been for this life only, we are the most unfortunate of all people.” Describing him as the first-fruits of all who have died, Paul contends that “Christ has in fact been raised from the dead,” implying that we ought to raise our hearts to heaven, where Christ is.  

In the gospel reading (Luke 6:17.20-26), Christ presents the Beatitudes to a large crowd of people. As a paradoxical hero who goes against the currents, he counters the mentality that poverty is a curse and wealth a source of blessing by proposing a vade mecum for the Christian life. Although the book of Job tried to counter that thinking in the Old Testament, the people were slow to embracing Jesus’ new teaching that poverty of the spirit is the in-thing.

Without mincing words, he emphasized that the rich who are receiving their consolation now in laugher will go hungry, mourn and weep. Conversely, he blesses those who are hungry now and weeping noting that they shall be satisfied and laugh. Most importantly, he says, the kingdom of God is theirs. This leads us to three examples of the rich in scripture who failed to pass Jesus’ test of embracing poverty of the spirit.

Examples of the Rich Who Failed Jesus’ Test of Integrity

1. The Rich Young Man (Mark 10:17-22): The rich young ruler failed the test of integrity when Jesus demanded that he should sell all he owns and come follow him. We are told that he went away sad because he was a man of great wealth. His wealth was an obstacle for him towards embracing poverty of the spirit.

2. The Rich Fool (Luke 12:16-21):  The rich fool was so carried away with his bumper harvest that he could not attribute that feat and his future to God or even think of helping his nieghbours. Just when he said “my soul, eat and relax…” the demand was made of his soul. Again, he was far from embracing the poverty of the spirit because his wealth blinded him. 

     

3. The Rich Man, Dives (Luke 16:19-31): The epic story of the rich man, Dives and Lazarus is funny because the former forgot how many times he neglected the poor man at his gate. It was when he was in torment that he remembered. However, one of the lessons he learnt was the message he wanted Papa Abraham to send to his relations on earth. As the gospel of today relates, Dives had his consolation and laughter on earth while Lazarus enjoyed his in paradise. The saying goes, he who laughs last laughs best. Dives’ wealth gave him amnesia about a man who needed his help meaning that poverty of the spirit was not part of his agenda. 

Pastoral Lessons

1. The first reading teaches us not to put our trust in created things such as man and the things of the flesh.

2. It further reminds us that those who have other things as their god are like the “dry shrub in the wastelands” whose lives are sterile and full of evil.

3. We are reminded that those who put their trust in the Lord will always receive blessings because, like the tree that is planted besides the waterside, the Lord shall be their consolation, provider and defender.

4. St. Paul’s timeless thesis on the reality of the resurrection of Christ challenges us to always raise our hearts to heaven, where Christ is.

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

Fifth Sunday of the Year C – February 10, 2019.

Readings: Is. 6:1-2a.3-8; Responsorial Psalm 138:1ac-2a.2bcd-3.4-5.7c-8(R.1b); 

1 Cor. 15:1-11 & Gospel Luke 5:1-11.

Theme: Choosing the Path of Honour

Introduction

Beloved in Christ, on the Fifth Sunday of the year, the Church prepares us to answer the call to discipleship by choosing the path of honour. In a world where people chose things over honour and service, our liturgy invites us to dispose our minds towards turning our back on the world like the first disciples. To fully comprehend the demands of our liturgy, it is important to go through the readings to draw some practical actions.

Background & Summary of the Readings

The first reading (Is. 6:1-2a.3-8) presents us with the call of the prophet Isaiah. It recounts how unworthy the prophet felt but stressed how an angel touched his lips with live coal assuring him of divine enablement. What is more, he was assured that his sins were taken away. To this, he heard a voice: “Whom shall I send? Who will be our messenger?” and he answered in the affirmative: “Here I am, send me.”

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

 Fourth Sunday of the Year C – February 3, 2019.

Readings: Jeremiah 1:4-5,17-19; Responsorial Psalm 70:1-6,15,17; 

1 Corinthians 12:31-13:13 & Gospel Luke 4:21-30.

Theme: Brace Up for action, Be Ambitious for Higher Gifts!

Introduction

Beloved in Christ, our liturgy this Sunday urges us to brace up for action even as we seek for higher gifts. Our readings are a wake-up call for us to stand up for something really lofty and worth it.  The saying "if you don't stand up for something, you will fall for everything" comes to the fore. This reflection hopes to scan through the summary of the readings so as to ascertain what the pastoral lessons are. 

Background & Summary of the Readings

In Jeremiah's prophesy (Jeremiah 1:4-5,17-19) where we took our first reading from, in the days of King Josiah, the word of the Lord assures of divine knowledge, divine consecration and divine appointment for his elect. It further challenges  the consecrated to brace up for action and tell the people what the Lord has commanded. It further assures that the Lord would fortify his elect and deliver them.

The second reading (1 Corinthians 12:31-13:13) charges the Corinthians to seek after higher gifts. It notes love or charity as a springboard for those lofty gifts stressing that: "Love is always patient and kind; it is never jealous; love is never boastful or conceited; it is never rude or selfish; it does not take offence, and is not resentful. Love takes no pleasure in other people’s sins but delights in the truth; it is always ready to excuse, to trust, to hope, and to endure whatever comes." It surmises that "Love does not come to an end" and that "there are three things that last: faith, hope and love; and the greatest of these is love."

In the gospel (Luke 4:21-30), Jesus reproves his people for their unbelieve and maintained that "no prophet is ever accepted in his own country." He goes ahead to laud the heroic faith of foreigners like the  widow of Zarephath and the Syrian Naaman. When they heard that, they wanted to kill him but he slipped from their midst. 

 

Pastoral Lessons

1. God's divine knowledge, divine consecration and divine appointment of us demonstrates the sacredness of life before, during and after conception.

2. Pro-Abortionist need to have a rethink because everyone including the unborn is special to God - He created us to fulfill a purpose.

3. In particular, priests and religious need to brace up for action by telling the people what the Lord has commanded them to and not the other way round. 

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

Second Sunday of the Year C – January 27, 2019.

Readings: Nehemiah 8:2-6,8-10; Responsorial Psalm 18:8-10,15; 

1 Corinthians 12:12-30 & Gospel Luke 1:1-4,4:14-21.

Theme: Fulfilled in Your Hearing: Celebrating the Power of the Word!

Introduction

Friends in Christ, today the Church presents us with an opportunity to relish the Word of God even as it is daily been fulfilled in our lives. What is more, our liturgy affords us the privilege of celebrating the word of God. This reflection titled “Fulfilled in Your Hearing: Celebrating the Power of the God” explores the background and summary of the readings, essential components of the Liturgy, pastoral lessons and homiletic quotes to remember.

Background & Summary of the Readings

The first reading (Nehemiah 8:2-6,8-10) presents us with how Ezra the priest presented the Law to the generality of the children of Israel consisting of men, women and children on the first day of the seventh month. It tells how he read the Word from early morning till noon noting that the people listened attentively. It further narratives that the people prostrated themselves before the Lord when Ezra read from the wooden dais erected for the proclamation the Word. 

While Ezra the priest ceased the opportunity to translate and give sense to the Word so that the people will understand, Nehemiah the leader of the people including the Scribes and Levites dedicated the day to the Lord as the people cried. They proclaimed the day as a day of joy for the people but emphasized that the people should be generous by sharing their meal with those who do not have.   

The second reading (1 Corinthians 12:12-30) presents an analogy of the body working in unison as a metaphor for the Church, the body of Christ comprising of apostles, prophets, teachers and others who work miracles, heal, lead, help and speak in tongues. St. Paul notes that if one part of the body is hurt, all parts are hurt with it and if one part is given special honour, all the parts enjoy it.

In the gospel (Luke 1:1-4,4:14-21), St. Luke reveals that they were ministers of the Word from the outset. He further discloses that he decided to write about Jesus to tell Theophilus how well founded the teaching he received is. He emphasized that with the power of the spirit, Jesus came to Nazara where he was brought up and went into the synagogues where the scroll of the prophet Isaiah was handed him and he read: “The spirit of the Lord has been given to me, for he has anointed me. He has sent to bring the good news to the poor, to proclaim the Lord’s year of favour.” He surmised that he said, “This text is being fulfilled today even as you listen” as all eyes in the synagogues were fixed on him. 

Essential Components of Holy Mass

Our liturgy prepares us for what we have today as the celebration of the Holy Mass. We shall reflect on the two indispensable parts of the Mass as they relate to the first reading and the gospel:  

Liturgy of the Word

The liturgy of the word, also known as the ministry of the word, takes three forms namely, liturgy, catechesis and scripture reading. The liturgy charges Christians to be at the service of the word by being committed to the word who is Jesus. Just as the early apostles continued to devote themselves to prayer and the service of the word (Acts 6:3-4), the word which is proclaimed provides a leeway for Christians to like Christ, heal, instruct, reconcile and show love. Like Jesus, it enables Christians to communicate effectively in a way that the power of such words come out powerfully.

As we saw in the case of Ezra the priest and Jesus, the pulpit is the designated place for the proclamation of the word of God. It is also the rightful place where those who belong to the ministerial priesthood proclaim and break the word of God. Members of the laity especially Lectors, Cantors, Masters of Ceremony or Commentators are heralds (communicators) of the Good News. They communicate the message of Christ to the faithful. At other times, members of the laity preach the Good News to one another in the various pious societies or sodalities they belong to. 

Liturgy of the Eucharist

The Eucharistic liturgy is the sacrifice of the cross that is re-enacted in an unbloody manner by the Church following the command of Christ “Do this in memory of me (Luke 22:19). The liturgy of the Eucharist is the reenactment of the sacrifice of Holy Mass on Holy Thursday when Christ instituted the Apostles as priests of the New Covenant (John Paul II, 2003). Eucharistic liturgy is the source and summit of our Christian lives and existence (Sacosanctum Concilium, no.10).

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

Second Sunday of the Year C – January 20, 2019.

Readings: Isaiah 62:1-5; Responsorial Psalm PS 96:1-3,7-10; 

1 Corinthians 12:4-11 & Gospel John 2:1-11.

Theme: With Prayer, Our Wine Never Gets Finished!

Introduction

Friends in Christ, our liturgy this Sunday presents us with an opportunity to reflect on prayer and its potential in the economy of salvation. I pray we use this occasion to re-catechise ourselves about the various forms of prayer in the Church namely latria, hyperdulia and dulia. We shall scan through a summary of the readings to draw pastoral lessons before concluding.

Background & Summary of the Readings

In the first reading (Isaiah 62:1-5), the Prophet Isaiah brings a message of hope that the nations will see the integrity of the Jerusalem noting that she would be called by a new name and a crown of splendour as well as a princely diadem in the hand of the Lord. He further uses poetic language to describe her being wedded like a young man marries a virgin. He ends by saying, God will rejoice in her.      

In the second reading (1 Corinthians 12:4-11), St. Paul insists that there are a variety of gifts in the Church given by the same Lord but meant for service. He lists these gifts as, preaching, instruction, faith, healing, miracles, prophecy, recognising spirits, tongues and interpretation. He concludes by emphasizing that: “All these are the work of one and the same Spirit, who distributes different gifts to different people just as he chooses.”

The Gospel (John 2:1-11) narrates how Jesus and his mother were invited for a wedding at Cana in Galilee. It tells how the couple ran out of wine and Mary intervened. Jesus obliged his mother by telling the servants to fill the six stone jars with water. When they did, the water had turned into wine. Although his hour had not yet come, he saved this couple from total embarrassment. 

The Virgin Mary’s intervention and the role of the stewards who filled the six stone jars with water at the instance of Jesus introduce us to the role of prayer. We shall now take a close look at the gospel and state how it relates to the other readings. 

 

Various Forms of Prayer in the Church

There are three forms of prayer in the Church. These are, latria, hyperdulia and dulia. We shall highlight them thus:

1. Latria: Since Latria is the highest form of prayer that takes place between God and humanity in which human beings accord God the worship that is due to no other being, Jesus’ nature miracle of turning water into wine is indicative of this form of prayer. Like the celebration of the Holy Mass, the miracle of Cana was a prefiguring of the Eucharist. The first miracle of Jesus at the wedding feast of Cana in Galilee was a miniature epiphany which elevated marriage to the status of a sacrament, a means of salvation and eventually prepares us for the wedding feast of the lamb in heaven.

2. Hyperdulia: Because the Blessed Virgin Mary intervened for the couple at Cana, it reveals Hyperdulia - the veneration and honour which the Church gives to the Blessed Virgin Mary.  Often, this is based on her Immaculate Conception and Perpetual Virginity. God places her over the saints. We see that during his first miracle where Mary demonstrated her unique role in the economy of salvation. In imitation of what she did for the couple at Cana of Galilee (Jn. 2:1-11) the Pilgrim Church asks for her intercession. This is why we don’t need to apologize to anyone when we pray the Holy Rosary, observe May and October Devotions or seek her maternal intercession and engage in other Marian Prayers.

3. Dulia: Dulia means the veneration of the Saints. It is not the adoration or worship due to God; rather, it is the intercession of the saints who are ranked after the Blessed Virgin Mary. Catholics seek the intercession of the saints who are before God through invoking or honouring them because of their heroic virtue. Just as we ask the saints or fellow Christians to pray for us, the role of the servants who assisted in filling the stone jars with water can be likened to Dulia.

 

Pastoral Lessons

1. The first reading challenges us to be wedded to God by being committed to him knowing fully well that it pleases him well if we do his will.

2. The variety of gifts in the Church namely, preaching, instruction, faith, healing, miracles, prophecy, recognising spirits, tongues and interpretation, like fine wine calls us to use our gits and talents for the advancement of the kingdom of God.