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

Readings: Jer. 20:10-13.; Responsorial Psalm Ps 68:8-10,14,17,33-35; Rom 5:12-15 & Gospel Matthew 10:26-33.

Theme: Do Not Be Afraid!

Introduction

Friends in Christ, fear has been adjudged as man’s number one enemy. It makes you feel inferior and also makes you lose out on many things in life. Fear has led many people to their early graves. This reminds us of a quote from William Shakespeare’s Julius Caesar: “A coward dies a hundred times before his death.” Knowing the devastating effects of fear, Jesus charges us in the gospel (Matthew 10:26-33) “Do not be afraid.” Our reflection today shall consider the types of fears there are and posit possible ways of combating them in the light of the gospel.

Types of Fear

1. Negative Fears: We shall consider the fear of the past, the fear of the future, the fear of the unknown, the fear of holiness, the fear of being caught and the fear of men as negative types of fear:

a). Fear of the Past: Many people today are caught up in web of past sins or guilt of things which may have happened in their lives many years ago. Because they are held down by guilt and self-pity, they are afraid that others might come to know their former ways and judge them.

b). Fear of the Future: Because most young are tossed about by the vicissitudes of life, they fear the future. Many young people are deceived into astrological horoscope or zodiac signs wanting to know their fate in life; the fear of what the future holds for them has landed many young people in the hands of crooks.

c). Fear of the Unknown: Fear of the unknown takes place when people become paranoid suspecting everything and anyone around them to the point that they are nihilistic – fear of the unknown makes them to doubt everything, sometimes including the existence of God. These people easily have premonitions that evil is lurking around the corner.

d). Fear of holiness: Most young people are afraid of holiness. There is a tendency that holiness is for the aged or those who have chopped life in Nigerian parlance. Perhaps this is why the Holy Father, Pope Francis has consistently called on young people not to be afraid of holiness. 

e). Fear of being Caught: There is growing fear of not being caught which makes some people to further plunge into sin. Popularly called the 11^th commandment, “thou shall not be caught,” the fear of being caught actually makes people to commit sin. 

f). Fear of Men: In the gospel, Jesus warns “Don not be afraid of those who cannot kill the soul.” This is indicative that our fear should be directed to God not human beings. More often than not, we fear our parents, spouses or superiors more than God. We are often prepared to displease God in order to please human beings. This is what constitutes fear of men.

2. Positive Fears: Brother and Sisters in Christ, we shall consider the fear of sin, the fear of hell and the fear of God as positive fears in the light of Jesus’ charge: “Do not be afraid.”

a)  Fear of Sin: As children of God, we are called to fear sin. This is positive fear because if we shun sin, God’s abiding presence remains with us. As such, Jesus calls us to be afraid of sin so as to please him.  

b)  Fear of Hell: Contrary to the opinion that doing good because one is afraid of hell is not good, it is noble to realize the danger of losing one’s soul which Jesus talks about in the gospel so as to amend one’s ways and make heaven. If the fear of hell would make us to make heaven, so be it.

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

Solemnity of the Most Holy Body & Blood of Christ (Corpus Christi Sunday) – June 18, 2017

 Readings: Deut 8:2-3.14b-16a; Responsorial Psalm Ps 147:12-13.14-15.19-20 (R.12a); 

2 Cor 10:16-17 & Gospel John 6:51-58.

Theme – Holy Eucharist: Source & Summit of Our Lives

Introduction

Friends in Christ, today, the Church celebrates Corpus Christi Sunday - the solemnity of the Most Holy Body and Blood of Christ.  According to Munachi (2016), the feast of the Body of Christ, Corpus Christi was introduced into Church calendar in 1264.  He claimed that the vision of a glistening full moon, in which an Augustinian nun, Juliana of Liège influenced the celebration. The moon she saw was perfect but for some hollow dark spots which she was told represented the absence of a feast of the Eucharist. In the light of our liturgical readings, we shall base our reflection on four points: The spiritual, ecclesial, ecumenical/“dialogic” and secular dimensions of the Holy Eucharist:

1. Spiritual Dimension of the Eucharist

(a)   Sacramental Growth: After receiving the sacrament of baptism, which unlocks the door to other sacraments, the next sacrament which sustains our sacramental-growth is the Holy Eucharist. After baptism, the Eucharist serves as the spiritual meal which energises and further disposes us towards the reception of the sacraments of Confirmation, Penance, Anointing of the Sick, Holy Orders and Matrimony. As the source and summit of our lives and existence, the Eucharist positions us around the Lord’s Table for a better appreciation of other sacraments.

(b)   Sanctifying Grace: As God’s children, we enjoy his supernatural grace which abides with us through his Spirit. However, it is the Holy Eucharist that guarantees us of sanctifying grace. The worthy reception of the Eucharist grants us the grace to live holy and devout lives. When supernatural and sanctifying grace are at work in our lives, living out the gospel values becomes easy. What is more, it is supernatural grace which disposes us to enjoy sanctifying grace through sacraments like the Holy Eucharist.

2. Ecclesial Dimension of the Eucharist

(a)   Mission Ad Intra: The ecclesial dimension of the sacrament of the Body and the Blood of Christ touches on mission within the Church. There are various sodalities and pious societies in the Church. These associations within the Church are supposed to depend on the Holy Eucharist as the source of their guidance, inspiration and direction.  

(b)   Building Synergy & Consensus: Building synergy and consensus among the various sodalities and pious societies within the Church entails working for the good of the Church – in the second reading (2 Cor 10:16-17), St. Paul exhorts that, although we are many, we are one in the body of Christ. This oneness is supposed to reflect in our Catholicism and Universality. This oneness is contingent on the one bread and the one chalice that we share. Our liturgy calls us to eschew divisive tendencies that are capable of tearing the body of Christ apart. Those who have the tendency of scattering the flock of God must have a rethink. The recent scandalous happening in Ahiara diocese calls for sober reflection on the whether we are a Eucharistic people or not.

3.      Ecumenical and “Dialogic” Dimension of the Eucharist

(A). Mission Ad Extra: We must understand that it is the Eucharist that energises us to engage in ecumenical gatherings with Christians from other faith-groups as well as dialogue with Muslims. As a moral voice for preaching peace in the world, the Catholic Church encourages her members to engage in dialogue with Muslims. Because “civilized people solve their problems through dialogue,” the Church toes the same lane in ensuring that the world experiences the peace Christ prayed for.

In Nostra Aetate - Declaration on the relation of Church to non-Christians, the Council Fathers having acknowledged that in the past the relation between Christians and Muslims was fraught with suspicion and fear, now “pleads with all to forget the past, and urges that a sincere effort be made to achieve mutual understanding...” The Church Fathers believed that when mutual understanding between Christians and Muslims is realised, only then can we “preserve and promote peace, liberty, social justice and moral values...” As such:

a). The Church encourages her members to always open doors of friendship with their Muslim neighbours seeing them as partners in progress;

b). She also calls the faithful to engage in dialogue every day with their Muslim brothers and Sisters not only with the sophisticated language of “Inter-religious dialogue” but by seeking ways to respond to the needs of Muslims as exemplified by the Good Samaritan;

c). Christians are expected to practice gestures which open up the door for better friendship with Muslims towards making the world a better place.

This can further be achieved through, theological dialogue and dialogue of religious experience:

i.                    Theological Dialogue or Dialogue of Experts: Strengthened by the Eucharist, Christians Theologians can approach Muslim academics/experts or religious leaders for encounters to clarify issues and create greater understanding – this is dialogue of experts. This kind of dialogue helps to remove prejudices that blind religious leaders of a particular creed from seeing the good in another faith. It also helps them to appreciate each other’s spiritual values while having a better understanding of their differences.

ii.                  Dialogue of Religious Experience: Jesus in the Eucharist helps us to realise the need for jointly reading religious texts with people of other faiths while reflecting upon same. Catholic experts must seek ways of entering into interfaith prayer sessions and living out the gospel of Christ, the bread of life – this can also be achieved through demonstrating expertise and maturity in initiating genuine programmes aimed at bringing others to seek the face of God – such occasions could be during draught or famine.

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

Trinity Sunday – June 11, 2017

Readings: Ex 34:4B-6, 8-9; Responsorial Psalm Dn 3:52, 54, 55, 56; 

2 Cor 13:11-13 & Gospel John 3:16-18.

Theme: The Holy Kiss as a Metaphor for the Trinity!

Introduction

Friends in Christ, today we celebrate Trinity Sunday. The theme for our reflection taken from the second reading (2 Cor 13:11-13) where St. Paul urges us to greet one another with the Holy Kiss is: “The Holy Kiss as a Metaphor for the Trinity.” In the light of the homiletic theme, we shall reflect on the Blessed Trinity by highlighting the Trinity, hypostatic union/Trinitarian communion and Trinitarian mystery:   

1. The Trinity: Simply put, the Church teaches the theology of the Trinity as three divine and eternal persons in one God - The Father, the Son, and the Holy Spirit.  In his article, The Trinity, the Hypostatic Union, and the Communicatio Idiomatum, Matt Slick (2010) explains that by “person” is meant the characteristics of self awareness, speech, having a will and emotions.  Although there are three persons in one God, the Father is not the same person as the Son; the Son is not the same person as the Holy Spirit; and the Holy Spirit is not the same person as Father - Each of them has a will and speaks to each other and to people. We must clearly understand that they are not three separate gods or beings. In the bible, there are various passages that teach about the Trinity: The Father is called God in (Phil. 1:2); the Son is called God in (John 1:1, 14), and the Holy Spirit is addressed as God in (Acts 5:3-4). 

One of the commonest metaphors for explaining the Trinity is the relationship that exists in the life of a married woman who has children – she has to relate with her biological parents as a daughter, to her husband as his wife and her children as a mother with the same degree of love, care and affection. The mind, soul and spirit have also been used to describe the Trinity. These human analogies only present us with a glimpse of what constitutes the Trinity. 

2. The Hypostatic Union/Trinitarian Communion: The teaching of Hypostatic Union is encapsulated in the angelus when we pray, “And the Word was made flesh” – the mixing of water and wine during the celebration of the Holy Mass while the priest prays silently, “By the mystery of this water and wine may come to share in the divinity of Christ who humbled himself to share in our humanity” further proves the point. The hypostatic Union does not imply that Jesus is half God and half man. On the contrary, He is fully divine and fully man - That is to say, Jesus has two distinct natures namely, divine and human as indicated in scripture: “In the beginning was the Word, and the Word was with God, and the Word was God... 14 and the Word became flesh, and dwelt among us...” (John 1:1, 14).  This means that the divine word became flesh in the single person of Jesus, who is thus both human and divine in nature – The divine nature was not changed or altered in this union.

Closely related to the theology of the hypostatic union is the Latin communicatio idiomatum which translates into (communication of properties/attributes). This teaching ascribes both divine and human natures to the one person of Jesus (Cf. John 17:5; John 3:13; Matthew 28:20). Since the person of Jesus died, His death was of infinite value because the properties of divinity were ascribed to the person in His death (Slick, 2010). The Trinitarian communion of the Father, the Son and the Holy is encapsulated in this teaching: God the Father created the world, God the Son redeemed the world and God the Holy Spirit sanctifies the world.

3. Trinitarian Mystery: Though they are three distinct persons, they constitute one Godhead absolute in perfect harmony, consisting of one substance. They are coeternal, coequal, and co-powerful (Slick, 2010). In summary, the Holy trinity is a mystery we cannot fully understand unless we become eternal like God. Since it is a mystery, we must be careful not to introduce inequality when addressing the Trinity in prayer – for instance some people say: “In the name of the Father, Son and Holy Spirit” which is wrong. In addressing the Trinity, we should say: “In the name of the Father, and of the Son and of the Holy Spirit.” Sometimes we make the mistake of removing the definite article in the Son and the Holy Spirit after addressing the Father. 

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

Pentecost Sunday –   June 4, 2017

Readings: Acts 2:1-11; Responsorial Psalm Ps 104:1ab.29bc-30.31.34(R.30); 

1 Cor 12:3b-7.12-13 & Gospel John 20:19-23.

Theme: Pentecost - The Birthday of the Church!

Friends in Christ, today is Pentecost Sunday – A day which Catholics, Evangelists and Pentecostals lay claim to. What is important to this day is the fact that it is crucial to the Church. The popular saying goes, If you do not know where you are coming from, you may not likely know where you are heading to. Rather than dwelling solely on the Holy Spirit whom the Father promised, we shall reflect on four points namely: The Formation of the Church, variety of gifts in the Church, unity as an indispensable element in the Church, the manifestation of the Spirit among believers and the abiding presence of the Spirit in the Sacraments:

  

1. The Formation of the Church: Pentecost marks the birthday of the Catholic Church. Catholics proudly lay hold this teaching because of the testimony of the scriptures as well as Church Historians. Those who try to avoid the Catholic trap aimlessly start their Church History from the Reformation (31 October 1517). The bible accounts relate that Christ started his ministry at the age of 30 (Luke 3:23). It also discloses that He carried out his mission for three years. It was after the paschal events of His death, resurrection and ascension that the Holy Spirit, which He promised, came down on the apostles like tongues of fire in 33AD on Pentecost Sunday. Therefore, Pentecost marks the official date for opening of the Church (Catholic) (Acts 2:1-4, 38-42). This is why the Catholic Church has 2017 solid years behind her ­– praise the Lord. Others put the celebration of Pentecost also known as “WhitSunday” as dating back to the 4^th century!  

2. Variety of Gifts in the Church: The message of Pentecost reminds us of the variety of gits in the Church. Some have the gift of tongues while others have the gift of interpreting the tongues. This speaks to the heart of God adorning His Church with talented men and women who are called to use their gifts and talents for the service of God and humanity. The bible says, What have you that has not been given you by the Lord and if it has been given you by the Lord, why brag about it? (1 Corinthians 4:7). The message of Pentecost is clear – we must have the capacity to put into use what God has endowed us with. 

3. Unity as an Indispensable Element in the Church: That the apostles were able to understand what others were saying in their native langue aptly describes unity in diversity. Just take a good look at the world – the tribes, tongues, peoples and nations (Revelations 7:9) the bible speaks about reveals the various colours of people God has decorated the world with. By uniting the world at Pentecost, the Spirit wants Christians everyone to speak against racism and discrimination of all forms. This is not only a call to the United Nations or Presidents of the most powerful nations of the earth but it is a call to all. We must, with the help of God, push the frontiers of establishing that New World Order of love and unity which Christ exemplified by the manner of the death he endured on Calvary. 

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

Seventh Sunday of Easter, Year, A – World Communication Sunday - May 28, 2017

Readings: Acts 1:12-14; Responsorial Psalm Ps 27:1,4,7-8;

  1 Pet 4:13-16 & Gospel John 17:1-11.

 Theme: United in Prayer!

Friends in Christ, today is the Seventh Sunday of Easter. Coincidentally, today is World Communications Sunday – A day in which the Holy Father gives a theological appreciation to technological advances in media with a view to reminding the world that the media should be used in the service of man. Directors of Social Communications, Catholic Media Practitioners and Media Workers are expected to use this day to advance the course of human communication as a major component of communication at the same time showcasing the Church’s view of what good communication is. We shall come back to the Holy Father’s message for this celebration later. 

For the apostles of Christ, pre and post ascension episodes constitute important moments of sober reflection and prayer. While the common saying goes, “misery unites people” we must also understand that “Joy equally unites people.” After the ascension, the first reading (Acts 1:12) recounts that the apostles, filled with joy, returned to Jerusalem. It noted that “all these devoted themselves with one accord to prayer,” together with some women.

By staying together, the apostles sustained the unity of the spirit through prayer. Since they were one in heart and mind, they stormed the heavens with prayer awaiting the Holy Spirit. The word of God assures: “Where two or three are gathered in my name, I am in their midst”(Matthew 18:20). This underscores the importance of the community of believers (Church) and community prayer (Liturgy).

Our world today is rife with Christians who argue that you must not belong to a Church to be truly Christian. They further argue that private prayer is more important than community prayers. The implication of these positions is that there is no need of Church as an assembly of God’s people or the liturgy as a fixed rite of public worship.

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

Sixth Sunday of Easter, Year, A – May 21, 2017

Readings: Acts 8:5-8,14-17; Responsorial Psalm Ps 66:1-3,4-5,6-7,16,20; 

1 Pet 3:15-18 & Gospel John 14:15-21.

Theme: I Will Not Leave You Orphans!

 

In April 2015, the Cable News Network, (CNN) published a heartbreaking news about the seamless ease with which children, orphaned by Boko Haram insurgent attacks are being sold by the administrators of makeshift Internally Displaced Persons (IDPs) Camps in Yola, the Adamawa State capital. By 2016, the News Agency of Nigeria (NAN) reported that over 49,000 children were orphaned by Boko Haram crisis in Maiduguri, the capital of Borno State. On February 13, 2017, Premium Times reported Governor Kashim Shettima of Borno State as saying: “We have an official record of 52,311 orphans who are separated and unaccompanied” during the annual Murtala Mohammed Memorial Lecture at the Shehu Yar’Adua Centre, Abuja. 

Such grim and staggering statistics prepare us for a reflection on the plight of orphans in the light of gospel. Being an orphan is one of the worst human tragedies. Whenever you talk about orphans, those who wear this robe cry ceaselessly. The fact that nothing can replace the love of parents shows the vulnerability of children who grow without father, mother or both parents. For most orphans, the thought of having to grow without parental care comes with the feeling of rejection and inferiority complex. The pain of being an orphan is both personal and real.

I remember Fr. Gabriel Gowok of Pankshin Diocese asking me, “which orphanage do you belong to?” just as we were about processing for the requiem Mass of his late Father, Baba Thomas Gowok. Perhaps he was saying that to calm his nerves but the question reminded me of the fact that I am also an orphan – I lost my father on the May 19, 2007 and my mother on January 3, 2017.  The ten years my parents gave each other were an admixture of trials for the family but now that I and my 6 siblings are complete orphans, the saying of Jesus in the gospel, “I will not leave you orphans” makes meaning to us. 

To put our reflection in perspective, we must understand that although the disciples of Jesus were overjoyed at his resurrection, they were nonetheless disturbed because was ascending to the father. They were perplexed and had many unanswered questions, much as they had when He was crucified – Was He going to leave them as orphans? How would life be when their Lord and Master returns to the father and is no longer physically present with them? These troubling questions made the apostles sick as they struggled to understand the events that would unfold. 

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

Fifth Sunday of Easter, Year, A – May 14, 2017

Readings: Acts 6:1-7; Responsorial Psalm Ps 32:1-2,4-5,18-19; 1 Pet 2:4-9; 

Gospel John 14:1-12.

Theme: Jesus as the Way, the Truth and the Life!

Friends in Christ, the Penny Catechism reveals that God the Father created the world, God the Son redeemed the world and God the Holy Spirit sanctifies the world. For Jesus to claim that He is the way, the truth and the life means that He invites us to a Trinitarian expose that is capable of catapulting us into divine realities. We shall mediate on these realities as they relate to our daily lives:

Jesus as the Way: Before making the claim that He is the way, the gospel (John 14:1-12) reveals that Jesus told the apostles that He is going to prepare a place for them assuring that there are many mansions in his Father’s House. We must understand that Jesus wanted to clear the doubts, distress, confusion and anxieties of the apostles which was why he said, “Do not let your hearts be troubled.” Indeed Jesus does not only know the way – In fact, He is the way; as the way, he goes to the Father while inviting His followers to follow suit. By claiming God as His Father, who is responsible for preparing mansions for us, Jesus invites us to be faithful heirs of the kingdom. His response to Philip underscores the point.

Our liturgy exhorts us to shun other dissenting voices claiming to be the way. The proliferation of churches and miracle centres with pastors who claim to be showing the faithful the way to God but end up milking the faithful dry and making their situation worse, comes to mind. We must we weary of anyone teaching us ways that are different from what Jesus is and what He has taught us namely that, He is the way - He is the way ; He knows the way; He goes the way and holds us dear to himself while giving direction.

Jesus as the Truth: In his article, How is Jesus “the Truth?” Randy Alcorn opines that as truth personified, Jesus is the source of all truth and becomes for us the source of evaluating all truth-claims. Jesus’ claim that He is the truth means that there is iota of deceit in Him and so he calls us to walk in the truth (John 1:3), love the truth and believe in the truth (Thessalonians 2:10-12).

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

 Third Sunday of Easter, Year, A– April 30, 2017

Readings: Acts 2:14.22-33; Responsorial Psalm Ps 16:1-2a.5.7-8.9-10.11(R.11a); 1 Pet 1:17-21; Gospel Luke 24:13-35.

Theme: Emmaus: Journeying with the Chief Catechist!

Friends in Christ, as we continue witnessing to the resurrection of Christ, our liturgy this Sunday calls us to pay attention to details. The interesting thing about these details is that they are coming directly from the resurrected-Christ himself who is our Chief Catechist. This homily is inspired by the submission of Rev. Fr. Benet Uwasomba who quoted scripture scholars as saying: “The Emmaus story is a sophisticated Eucharistic catechesis.” We shall soon discover how.

Events leading to the Emmaus story had been that of gloom for the disciples whose hopes were dashed at the scandalous death of their Lord and Master. Was there anything left of their missionary enterprise? Well, your guess is as good as mine. Most of them went back to their fishing profession. Little wonder Thomas was missing when the Lord came visiting. His doubt about Christ’s visible appearance confirms their state of mind at the Lord’s death. In their discussion with Jesus, the Emmaus disciples made this disclosure: “We were hoping that he would be the one to redeem Israel;” they also noted that some of them also visited the tomb and found things as the women in their group had told them “but him they did not see” – they were presenting an uncertain scenario.   

The Emmaus disciples were discussing the circumstances surrounding the unjust manner in which their people crucified the Lord. We were told that they were “conversing and debating” about the events that have been and “Jesus himself drew near and walked with them, but their eyes were prevented from recognising him.” Don’t we get too often get caught up in the maze of life without noticing Jesus walking by us? He comes in form of a beggar, a cripple, a starving child and a widow. Examples are rife of how Jesus disguises himself in form of those who are at the margins of society and we don’t get to help him.

Well, back to the story - Jesus used the opportunity to challenge their slowness to believe the prophets adding that it was necessary for the Christ to suffer and enter into his glory.  Going back to Moses and all the prophets, he catechised them concerning what referred to him in the whole of the scripture. This rare privilege of getting first hand catechesis from the Chief Catechist himself speaks to the heart of the Liturgy of the Word which is the first part of the celebration of the Holy Mass. How often do our hearts burn like these disciples for the Word of God at home, our work places and at Mass?

Palm Sunday Synopsis with Fr. Justine J. Dyikuk 

Passion Sunday – April 9, 2017

Readings: (Gospel before procession – Mt 21:1-11) Is 50:4-7; Responsorial Psalm Ps 22:8-9.17-18a19-20.23-24(R.2a); Phil. 2:6-11; Gospel Mt 26:14-27:66 OR 27;11-54.

Theme: The Passion of Christ: Learning the Lessons of Love

My dear brothers and sisters in Christ, I welcome you heartily to yet another Palm/Passion  Sunday. In Catholic tradition, Palm Sunday marks the beginning of the Holy Week. It reminds us of the messianic/triumphant entry of Jesus into Jerusalem to face his blessed passion which ultimately leads to his glorious resurrection.

Today’s liturgical ceremony is meant to solidify our hope because palms are signs that we are willing to march with Jesus, not only in moments of triumph and glory, but also in times of fall and agony. Let us, therefore process proclaiming Christ as our messiah.

I would like us to reflect on The Passion of Christ: Learning the Lessons of Love. This is because Christ went to his passion because of love as we just read in the Passion Narrative. Palm/Passion has threefold lessons for us namely:

Ø  Jesus’ Suffering is an Invitation to love: “Love one another, just as I have loved you” – (John 15:12).

Ø  Jesus’ Suffering is a Sign of love: “No greater love can a man have than to lay down his life for his friends” – (John 15:13).

Ø  Jesus’ Suffering is a Revelation about love: “If anyone wants to be a follower of mine, let him renounce himself and take up his cross and follow me” – (Mark 8:34).

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

Fifth Sunday of Lent, Year, A – April 2, 2017

Readings: Ezekiel 37:12-14; Responsorial Psalm Ps 130:1-2.3-4.5-7a.7b-8.(R.7b); Rom. 8:8-11; Gospel Jn 11:1-45.

Theme: Rise Up, Resurrect that Dream!

Beloved in Christ, as we gradually close in on Easter, the first reading from Ezekiel 37:12-14 tells us about the Prophet Ezekiel, a priest of the temple of Jerusalem who lived around 597 BC and was deported from Babylon with King Joachim alongside the first deportees. The prophet sings redemption song as the people count their blessings wrought about by the God of Abraham, Isaac and Jacob.

Prophet Ezekiel encourages the remnant of Yahweh promising them that God would restore their land in the following words: “Behold I will open their graves and raise you from your graves, O my people; and I will bring you home into the land of Israel” (Ezekiel 37:12). This message of hope is even clearer in Verse 25 of Ezekiel 37.

Apparently, the message of the first reading is a prelude to the gospel narrative wherein Jesus restores Lazarus to life after four days of being in the tomb. Reflecting on the raising of Lazarus from the dead, we realize that we ourselves may have experienced many deaths and have being buried in the tomb severally while still alive.

Think of the deaths/tomb(s) of breakages in marriage, lack of peace in the family, unemployment and other unfortunate scenarios like being victims of crime, violence, rape, incest and abortion. Other such dead or tomb situations are, bereavement of a loved one -  be it husband, wife, father, mother, sister or brother. When we experience self-doubt, guilt of the past, we often feel like we are in the tomb.  Selfishness and mediocrity equally makes us feel dry and dead.

Friend in Christ, you can’t spend your life in the graveyard of quilt dealing with the corpses of the past. You must rely on God’s Spirit to help you know when things are dead in your life so as to know when to release them. Chances are that if you continue to work with the dry bones of dead issues, you too, will begin to decay. You must realise that no amount of work can resuscitate a corpse. All you need to do is to sign the dead certificate and bury the past.

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

 Fourth Sunday of Lent, Year, A (Laetare Sunday) – March 26, 2017

Readings: 1 Sam 16:1b,6-7,10-13a; Responsorial Psalm Ps 23:1-3a.3b-4.5.6(R.1); Eph. 5:8-14; Gospel Jn 9:1-14 OR Jn 9:1.6-9.13-17.34-38.

Theme: Rejoice, because God Chooses the Weak, to Shame the Strong!

Friends in Christ, today is Laetare or Rejoice Sunday. The fourth Sunday of Lent is referred to as Laetare Sunday because the Latin words of the Introit “Laetare Jerusalem” (Rejoice, O Jerusalem) from Isaiah 66:10 appears in the entrance antiphon at Mass in the Western Christian Liturgical Calendar. As we continue our annual Lenten Observances of prayer, fasting and almsgiving, the Church bids us rejoice because our redemption is near.

Laetare Sunday is considered as a day of relaxation from the normal rigors of Lent as Easter is insight. Traditionally, weddings which are usually discouraged during the period of Lent are performed on Laetare Sunday. To further authenticate “Rejoice Sunday,” servants were released from their Master’s Service to visit their mothers which is why in some Churches, Mothering Sunday is held on this day. 

The theme of joy connects with the first reading (1 Sam 16:1b,6-7,10-13a)  which recounts how God shows preference for the youngest son of Jesse, David amidst his siblings. The favour God shows David is also demonstrated in the lives of the Israelites who despite being a small nation, enjoy divine blessings to the dismay of the Egyptians and Babylonians (Deut 7:7-8). One lesson we can quickly learn from this is that God has a way of making small things great.

To put him on the lane of happiness, Jesus turns the darkness of lack of sight suffered by the blind man in the gospel (Jn 9:1-14) into a life-changing experience. By giving him sight, Jesus changed his mourning into rejoicing. To appreciate the narrative, we must realize the various stages the man went through to appropriate the blessings of God in his life.

Bishop Malachy John Goltok (July12, 1965– March 21, 2015):  Two Years In Mind!

By Justine John DYIKUK

“Whether we are alive or dead, we belong to God” (Romans 14:8).

The imposing posture of Bishop Malachy John Goltok’s portrait at the entrance to the Bauchi Diocesan Secretariat and St. John’s Cathedral Rectory which reads ‘‘No pen can write, no tongue tell, our sad and painful loss’’ reminds this writer of the darkness that was cast over Bauchi Diocese at the rude shock of the demise of their Chief Shepherd, Bishop Malachy John Goltok at Our Lady of Apostle’s Hospital, Jos on Sunday 21 March, 2015. The sad event which occurred after a brief illness threw the priests, religious and laity of the Diocese into confusion and consternation.

It is exactly two years today since the sudden exit of our beloved bishop. No doubt, his death reminds us of the saying of the existential philosopher Jean-Paul Sartre: ‘‘A man begins to die the day he is born.’’ This statement underscores the shortness of life. This may be why the Psalmist prayed: ‘‘Lord, make us know the shortness of our lives that we may gain wisdom of heart.” Death is one sad reality that puts us in confusion. It is even more shocking and painful when it concerns a dear one like Bishop Malachy.  

No one saw this coming; not even the bishop himself – Bishop Malachy was strong and healthy. He went about his normal business. He was in the office a week before this unfortunate incident. Although he was ill for about three weeks or so, the illness did not show it would lead to death. Since then, for many of us, each day we woke up, we felt someone would tell us, ‘‘the news of your bishop’s death is not true. He is alive.’’ He was too good to die.

Born on July 12, 1965 in Bauchi to the family of Nde John, Bishop Malachy was the second eldest of a family of ten. The young Malachy attended St. Peter’s primary school, Wunti from 1972 to1978. In 1984, he enrolled into St. John Vianney Minor Seminary, Barkin Ladi and successfully completed in 1983. As part of responding to the call of God, 1984-1990 saw him at the prestigious St. Augustine’s Major Seminary, Jos. Having fulfilled the necessary requirements for priestly formation, he was ordained a priest on the 4, November 1990 by the Bishop Gabriel Gonsum Ganaka of blessed memory.

Between 1991 to 1996, he worked as a young priest at St. Stephen’s Parish, Jagindi and St. James’ Parish Gombe. While in Gombe, apart from his pastoral responsibilities and studies, he found time for playing football (his second love) at the stadium. This earned him both popularity and friends among Muslim youths. From 1996-2004, he was involved in the formation of young men for the priesthood at the Holy Spirit Formation Centre, Kuru. St. Finbar’s Rayfield played host to him between 2004 to 2011. While in the Archdiocese of Jos, he doubled as the parish priest of St. Finbar’s and the Archdiocesan Financial Administrator. 

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

Third Sunday of Lent, Year, A – March 19, 2017

Readings: Ex 17:3-7; Responsorial Psalm Ps 95:1-2.6-7abc.7d-9(R7d,8a);

 2^nd Rom 5:1-2.5-8; Gospel Jn 4-5-42 OR Jn 4:5-15.19b26.39a.40-42.

Theme: The Living Water: Marketing for Christ!

Friends in Christ, our readings present Jesus as a marketer per excellence. Perhaps business scholars were guided by biblical principles in formulating the Awareness, Interest, Desire and Action (AIDA) marketing model. According to this theory, one has to be aware of a product before he begins to develop an interest in the product. This is followed by the desire to acquire the product and the actual action of buying it. Marketing moguls use this principle as a bait to entice customers to buy their products.

The encounter between Jesus and the Samaritan woman presents a scenario which brings out the AIDA principle. Jesus was aware of all this woman had gone through. He became interested in saving her. As such, he ignited the desire for “living water” in her. The good news is that she fell for his “product” because we are told, she left her water jar and ran back to the village where she told the people: “Come, see a man who told me all that I ever did. Can this be the Christ?” She becomes the first herald of the gospel in her city. 

It is important for us to pay attention to details in this narrative. A woman who goes in search of water, meets a stranger who takes her through the worship of the true God in Spirit and in Truth and also tells her all that she has ever done; at the jaw-breaking encounter, she throws her jar of water and goes to the city to give a testimony of her experience. And “many Samaritan from that city believed in him because of the woman’s testimony” as the Johannine text records.

The woman’s testimony was not sufficient for her fellow citizens as their curiosity for an eye-witness account pushed them to the scene of the incident. The motto of Young Catholic Students, SEE, JUDGE and ACT comes to play here. The people went to see things for themselves. After having a personal encounter with him, they begged Jesus to stay with them for two days – which he did. That sound-judgement would lead to a positive act(ion) namely, as evident in their testimony to the woman about their personal experience of Jesus: “It is no longer because of your words that we believe, for we have heard for ourselves, and we know that this is indeed the Saviour of the world.”    

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

 Second Sunday of Lent, Year, A – March 12, 2017

Readings: Gen 12:1-4A; Responsorial Psalm Ps 33:4-5, 18-10, 20, 20, 22; 2^nd Tm 1:8B-10; Gospel Mt 17:1-9.

Theme:  Rise, Do Not Fear!

Beloved in Christ, the call of Abram/Abraham which we heard about in the first reading from the book of Genesis (Gen 12:1-4A) reveals Abraham as a righteousness man who showed fear the exit door in his life. Following God’s instruction that he should leave his father’s house to a land he would be shown, Abram courageously took a leap of faith. That leap of faith meant that he was not afraid of losing his father’s heritage. It further meant that Abraham believed that God had a better offer for him.

He was at liberty to doubt God since what God said to him namely, “I will make of you a great nation and I will bless you; I will make your name great, so that you will be a blessing, I will bless those who curse you. All the communities of the earth shall find blessing in you” was merely a promise. Instead of being afraid, or searching for a fortune-teller, Abraham believed and went as the Lord directed him.

At baptism and confirmation, we heard the voice of God and made a commitment to follow him. No sooner had we begun our journey than the vicissitudes of life tossed us about creating fear and doubt. The fear of the future or the unknown is on the rise. Many young people are caught up in the web of astrology horoscope or zodiac signs wanting to know their fate in life; the fear of what the future holds for them has landed many young people in the hands of crooks.

Shikrot Mpwi - Sunday Synopsis with Fr. Justine J. Dyikuk - March 5, 2017

Readings: Gn 2:7-9; 3:1-7; Responsorial Psalm PS 51:3-4, 5-6, 12-13, 17; Rom 5:12-19 Or Rom 5:12, 17-19; Gospel Mt 4:1-11.

Theme: Beyond Temptation!

Friends in Christ, the First Sunday of Lent is the platform for us to properly reflect on the implication of our Annual Traditional Lenten Observances of prayer, fasting and alms giving plus observing the Stations of the Cross. It also obliges us to hit the ground running in terms of relying on God's Holy Spirit to aid us in our resolve to withstand temptation and sin.                          

This is why our first reading today from the book of Genesis (Gn 2:7-9; 3:1-7) takes us back to how Adam and Eve derailed from the Original State of Blessedness to what theologians call, Fallen Humanity. They could not withstand the tricks of the devil because their gaze was on the dangling apple known as the "tree of life."      

The concupiscence of the eye and the pride of life took the better of them which saw them out of paradise. Their desolate state brought about loss of grace and the Original State of Blessedness which they hitherto enjoyed. This sin implicated humanity in that God had to initiate a new process of redeeming the human race.  

While the first Adam failed in resisting temptation, the New Adam broke the First Guinness Book of Records by disgracing the devil thrice. The tempter tried him in the area of food, power and worldly splendour. Jesus would use the scriptures to counter-balance the three temptations.  

In the second reading (Rom 5:12-19), St. Paul clarifies this point thus: "Just as through one transgression condemnation came upon all, so, through one righteous act, acquittal and life came to all. For just as through the disobedience of the one man the many were made sinners, so, through the obedience of the one, the many will be made righteous."