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

Third Sunday of Advent, Year B – Gaudete Sunday - Nov 17, 2017.

Readings: Isaiah 61:1-2,10-11; Luke 1:46-50,53-54; 1 Thessalonians 5:16-24; 

Gospel John 1:6-8,19-28.

Theme: The Imperative of Witnessing!

                                                                             

Introduction

Friends in Christ, today is Gaudete Sunday. Gaudete or Rejoice Sunday invites us to rejoice in the Lord always. Gaudete, taken from Philippians 4:4-5 “Gaudete in Domino semper” (Rejoice in the Lord always) comes from the first word in Latin of the Introit, the entrance antiphon at Mass. The Prophet Isaiah (Is 35:1-6a.10) calls us to rejoice because the glory and majesty of the Lord would appear. He emphatically states that we shall obtain the joy and gladness of the Lord and our sorrow and sighing shall flee away. Such warm assurances positions us for a reflection on “The Imperative of Witnessing” towards a better celebration of Advent as we await the fulfilment of God’s promises at Christmas.

Textual Analysis 

The Prophet Isaiah (Is. 61:1-2,10-11) provides us with a blueprint for true witnessing. Convinced of his divine anointing, being clothed in the garments of salvation and wrapped in the cloak of integrity, he discloses that he was sent to bring the good news to the poor, bind up hearts that are broken and proclaim a year of favour from the Lord. The prophet also likens himself to a bridegroom wearing his wreath and a bride adorned in her jewels while stating that the Lord would stamp integrity and praise among the nations.

In the second reading (1 Thess. 5:16-24), St. Paul reiterates the theme of witnessing when he charges the Thessalonians not to suppress the gift of prophesy with contempt. St. Paul further suggests that it is always necessary to think before one does anything, embrace what is good and avoid any kind of wrongdoing. In line with the witnessing of words, action, presence and blood, the second reading challenges us to be blameless in spirit, soul and body for the coming of Christ. The charge of a multidimensional witnessing is indicative of the period of Advent towards accessing its concomitant blessings. The scripture informs that God has called us and so, he would not fail implying that only a witnessing anchored on Christ is sustainable. 

The two readings are connected to the gospel. The Johannine text (Jn. 1:6-8,19-28) notes that John came crying out in the wilderness as a witness who spoke for the light that all may believe. The spectacular nature of John’s witnessing is his humility to acknowledge that he was not the Christ. He ceases the opportunity to charge his hearers to “make a straight way for the Lord.” Again, the period of Advent affords us the opportunity to prepare adequately for the coming of the Lord.  

Types of Witnessing 

1. Witnessing of Words:  This involves the verbal proclamation of the word of God either as homily or catechesis. It takes its root from the Great Commission Christ entrusted to his apostles and to the Church of preaching the gospel to the ends of the earth (Matthew 28:16-20). All those who participate in the verbal proclamation of the word are involved in witnessing of words.  

2. Witnessing of Action: Among other action-oriented apostolates, the witnessing of action is the non-verbal expression of the faith in parish, school, hospital, prison and orphanage apostolates.   

3. Witnessing of Presence: Like the witnessing of action, this kind of witnessing entails quietly going about our apostolate as priests, religious or laity while wearing our cassock, habit or sacramentals. Although we may not preach, our sacramentals alone can preach to the world about the faith. Even if we do not appear in our religious regalia, the state of being celibate is itself witnessing of presence. Most times, the witnessing of presence takes place in countries which are hostile to the faith or secular institutes where Catholics quietly live out the faith as they work.   

4. Witnessing of blood: Witnessing of blood also known as red martyrdom is shedding of one’s blood for Christ. Martyr, a Greek word which means martus simply means, witness. The Catechism of the Catholic Church defines martyrdom as “...the supreme witness given to the truth of the faith – the martyr bears witness to Christ who died and rose, to whom he is united by charity. He bears witness to the truth of the faith and of   Doctrine” (no, 2473).    

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

Second Sunday of Advent, Year B – December 10, 2017

Readings: Is 40:1-5.9-11; Responsorial Psalm Ps 9ab and 10.11-12.13-14 (R.8);

 2 Peter 3:8-14; Gospel Mk. 1:1-8.

Theme: Prepare a Way for the Lord!

Introduction

Dear friends in Christ, the Second Sunday of Advent calls Christians to prepare a way for the Lord. The liturgy charges us to be on top of our game in terms of spiritual preparation for the coming of Christ. Our refection tagged “Prepare a Way for the Lord” shall draw lessons from the mundane preparation we are often involved in, in the daily event of our lives towards furnishing us with the required spiritual recipe. To achieve this, we shall weave the homily around the scriptural texts. This will be followed by take-home lessons.

Synergy of this Sunday’s Sacred Texts

In the first reading, the prophet Isaiah (Is 40:1-5.9-11) notes that “a voice cries out in the wilderness, prepare a way for the Lord, make his paths straight.” The prophet addresses the Lord as the “joyful messenger of Zion and Jerusalem who comes with power to subdue all things to him.” What is worthy of note is the fact that the Lord is also described as a shepherd who feeds his flock, gathers the lambs in his arms and holds them in his breast.

The theme of preparation is also found in the second reading (2 Peter 3:8-14) wherein St. Peter makes it clear that the day of the Lord would come like a thief in the night. This is why he makes the point that “since everything is coming to an end like this, you should be living holy and saintly lives while you wait and long for the Day of God to come.” He stresses that since we are waiting for our redemption at the Lord’s return, we ought to “do our best to live lives without spot or stain” so that he will find us at peace.   

The message of the first and second reading on the theme of preparedness resonates with that of the gospel (Mk. 1:1-8). The prophecy of Isaiah in the first reading is fulfilled in John the Baptist who becomes the voice crying out in the wilderness. John is identified as “the mouth of God” who proclaims a baptism of repentance for the forgiveness of sins. What is more, like the first reading, the inhabitants of Judea and Jerusalem responded by going to the River Jordan to be baptized and have their sins forgiven. John’s apparel of camel-skin as well as locusts and honey as food reveals a frugal spirituality. He is also identified by his humility to acknowledge that he is not the Christ and that the person coming after him is more powerful, whose sandals he is unable to undo.  

Application to Pastoral Context

1. As we spend so much time in preparing for a school examination or job interview, the Lord demands that our spiritual concentration during this Advent Season should be like a physician carrying out a caesarian section.

2. In like manner, just as we prepare for see a local chief, governor or president, we must make extra effort in preparing for the coming of the Lord by making a straight highway for our God in our hearts.

3. In the light of the Season of Advent, we must fill every valley of spiritual emptiness and level every mountain or hill of pride low in our lives.

4. We must appropriate St. Peter’s call to holiness by using this Holy Season to live saintly lives while we await the coming of Christ at Christmas and his second coming in glory.

5. Our liturgy behoves us to create the new heavens and the new earth by wearing the garment of righteousness through living without spot or stain.

6. Since the Lord expects to find us at peace, we must use the period of Advent to be advocates of peace-building and creating a pluralistic society where everyone has the opportunity of living his or her life to the full. 

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

First Sunday of Advent, Year B – December 3, 2017

Readings: Is 63:16-17,64:1,3-8; Responsorial Psalm Ps 79:2-3,15-16,18-19; 

1 Cor. 1:3-9; Gospel Mat. 13:33-37.

Theme: Getting Ready for the Lord!

Introduction

Beloved in Christ, I welcome you the season of advent. Yesterday I saw the picture of a beautiful crown which had the Christmas tree on one side and thorns on the other. It had the caption: “This is the reason (his death); this is the season (his birth).  Well, this brings us to the most popular wisdom quote from the book of Ecclesiastes: “To everything there is a season, and a time under heaven” (Ecc 3:1). This saying reminds us about the necessity of change in times and seasons. The Season of Advent is here again – a time when the liturgical colour changes to purple/violet; a time when a new liturgical new calendar begins; a time of expectant waiting and preparation for the celebration of the nativity of the Lord at Christmas. 

The Meaning of Advent

Advent comes from the Latin adventus which means “coming.” It means the same thing with the Greek word parousia which also stands for (coming). As such, advent is a season of looking forward and waiting for someone very important. Put in perspective, advent is the period of preparation for the annual celebration of the birth of Christ as well as his second coming in glory. This season aims at furnishing our understanding about the Christ-events which advent prepares us for, towards the celebration of Christmas.    

Explication of the Sacred Text/Take Home-Lessons

In the first reading (Is 63:16-17,64:1,3-8),  the prophet Isaiah makes the point that we are clay, the work of God’s hands and he, our Father, is the potter. Granted that we were created from the Adamic clay, the reading suggests that we must be docile to the summons of God if our advent is to honour God. What this means is that as we prepare for Christmas, Christians are challenged to allow God who is the potter, to mould them into what he wants them to be in this season of advent. As it were, the potter would not force the clay into what he wants to make out of it because God respects our freedom. 

The message is the same in the second reading (1 Cor. 1:3-9) wherein St. Paul urges the Corinthians who were expecting the parousia to align themselves with Jesus Christ. Earlier, he had challenged them to live the life of the spirit while awaiting the revelation of the Lord. He particularly tasked them to be “steady” and “without blame” until the last day. What this means is that at advent, Christians are mandated to copy the Corinthians in witnessing to the Lord in a strong manner by accessing the gifts of the spirit.

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

Thirty-Fourth Sunday of the Year, A – Nov 26, 2017: The Solemnity of Our Lord Jesus Christ, King of the Universe & Last Sunday of the Year.

Readings: Ex 34:11-12; Responsorial Psalm Ps 22:1-3, 5-6; 

1 Cor. 15:20-26,28; Gospel  Matthew 25:31-46.

Theme: Celebrating Christ as Shepherd & King

Introduction

Christ in friends today is Christ the King - A day in which the liturgical cycle of the Church closes. The celebration of the Solemnity of Our Lord Jesus Christ as King of the Universe reminds Christians about the indefectible place of Christ’s reign over the earth and the call to live as heirs of the Kingdom. On this day, Christians go on procession with the Blessed Sacrament while chanting Eucharistic hymns unto the Universal King of the Universe. We shall weave our reflection around the origin and aims of the celebration while drawing lessons from the liturgical readings.

Brief History of Christ the King/Aims & Objectives of the Celebration

The celebration of Christ the King dates back to 1925 when Pope Pius XI instituted it. By 1970, the celebration was moved to the last Sunday in Ordinary Time. The Holy Father wanted the solemnity to impact on the faithful in the following ways:

1. To enable them gain strength and courage upon meditating on these truths so as to live ideal Christian lives;

2. To facilitate our becoming subject to Christ’s dominion without exempting any of our faculties since his power embraces all peoples;

3. To let him reign in our minds, which must assent with perfect submission and firm belief to revealed truths, and to the doctrines of Christ;

4. To let Christ reign in our wills, which should obey the laws and precepts of God;

5. To let him reign in our hearts, which should spurn natural desires, and love God above all things, and cleave to him alone;

6. To let him reign in our bodies and in our members, which should serve as instruments for interior sanctification of our souls, or instruments of justice unto God as Saint Paul would say. 

Explication of Readings

In the first reading (Ex 34:11-12), we are presented with the image of God as shepherd who takes charge of his sheep because human shepherds disappointed him. He particularly mentions the most vulnerable sheep for special care yet noting that he would not forget the fat and healthy ones as well. This reading is apt to our celebration because God’s kingship over us is supreme – in fact, he does not discriminate against his creatures as he loves all equally. Where human kings fail in shepherding over his people, his reign over all supplies. 

This theme is also reflected in the second reading (1 Cor. 15:20-26,28) wherein St. Paul states that at the end of time, Jesus will hand over the kingdom to the Father, having done away with every sovereignty, authority and power. This reminds us that we are not only subjects of what St. Augustine calls “the City of Men” but heirs of “the City of God.” This implies that we ought to act in a way and manner that we will not be cut off from the benefits of the kingdom because of the reckless lives we lived on earth. 

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

Thirty third Sunday of the Year, A – November 19, 2017.

Readings: Prov. 31:10-13,19-20,30-31; Responsorial Psalm Ps 127:1-5; 

1 Thessalonians 5:1-6 & Gospel Matthew 25:14-30.

Theme: Resourceful for the Kingdom

Introduction

Friends in Christ, like a perfect marketer, Jesus tells us that terms and conditions apply concerning the kingdom of God. Our reflection titled “Resourceful for the Kingdom” shall be weaved around setting our goals and targets right – for want of a better word, we shall draw lessons about “usefulness” as it relates to the gospel (Matthew 25:14-30) narrative which relates the parable of the tenants.

Explication of the Parable of Tenants

ü  The Man who went abroad – The man in the parable is Yahweh, the God of Israel.

ü  The Servants - The servants whom the Master entrusts is property are the Israelites.

ü  The Property/Talents: The covenantal blessings which include the Ten Commandments, the Ark of the Covenant and the Passover Feast among others.

ü  The Man with the Five Talents:  The man with the five talents stands for those who were forgiven by Jesus and went ahead to recruit others for the kingdom. Here, we have people like the Samaritan woman, the women disciples, St. Paul and the other apostles.

ü  The Man with the two talents: The person with the two talents represents sinners like Mary Magdalene, Matthew the tax collector, the Good Samaritan etc.

ü  The Man with the one talent: This man with the one talent represents the Pharisees, Scribes and Sadducees who kept pontificating while burying God’s gifts.

Pastoral Application

Our liturgy challenges us to use our time, talent and treasure for the glory of God. How can we achieve this?

Time: We live in time and space. Since we are finite beings, God would demand that we give account of our lives when our time here is up. As such, we must give God quality time. God expects that we give him quality in prayer, reading the scripture, and doing menial jobs in the Church like cleaning and clearing on Saturday. If God were to ask you, what did you do with the time I gave you on while you were on earth, what will be your answer? Will you say you spent it on WhatsApp, Facebook, Instagram, taking selfies, idling away, committing immoral acts or robbing other people of their property?

Talent:  Most time we forget that all that we have and are comes from God. Your intelligence, smartness, resourcefulness, ability to sing or write; your ability to lead others and your sense of humour are all God’s gifts. It is crucial that we see our gifts as talents that God has given us to use for his honour and glory. If you know how to sing, are you in the choir? Perhaps you are a good dancer – are you a member of the church band? How about those who have the capacity to lead but would not want to be take of the Parish Council? Well, if God asks you at the end of time, what did you do with the talent I gave you, what will be your excuse?   

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

Thirty Second Sunday of the Year, A – November 12, 2017.

Readings: Wisdom 6:12-16; Responsorial Psalm Ps 63:2.3-4.5-6-8(R.2b);

 1 Thessalonians 4:13-18 & Gospel Matthew 25:1-13.

Theme: Of Readiness & Vigilance 

Introduction

Friends in Christ, as the Church’s Liturgical Calendar draws to a close, the theme of “Readiness and Vigilance” stares us in the face. On a Sunday like this, we recall the closing words of the today’s gospel which says: “So stay awake, because you do not know either the day or the hour” (Matthew 25:13). With these words in mind, we shall approach this homily by situating the sacred text available to us in the Nigerian pastoral context. This shall be followed by appropriate spiritual lessons.

Explication of Sacred Text

In our first reading (Wisdom 6:12-16), wisdom is presented as a lady. The feminine nature of lady wisdom is expressed in three words:

1.  Brightness: Wisdom is presented as a bright light which does not grow dim - That Wisdom is God himself who permeates the hearts of men through his spirit.

2. Available: The scripture also notes that she is readily seen and found by those who look for her. That is not all; she is also quick to respond to those who want her as she makes herself known. She is available from morning to night assisting those in any kind of trouble. She could take the trouble of even sitting by the gate of your heart.

3. Approachable:  The reading stresses that Lady Wisdom is approachable as she is able to walk about seeking for those who are worthy of her. Accordingly, she graciously shows herself to them - She is also able to cut across their thoughts.  

In the second reading (1 Thessalonians 4:13-18), St. Paul speaks about the eternal wisdom of what is to come. By expounding the theology of eschatology, the Pauline literature not only reminds us about the resurrection of the dead but equally states that “any of us who are left alive until the Lord’s coming will not have any advantage over those who have died.”  This calls for sober reflection about the way we live our lives. Wisdom demands that we not only believe in the resurrection but also live becomingly as on that day. This requires readiness and vigilance because we do not know the day or the hour when the Son of Man would come (Matthew 25:13).

The gospel (Matthew 25:1-13) which discloses the parable of the ten virgins once more brings to the fore the theme of “Readiness and Vigilance.” The 5 foolish virgins did not place a high premium on time – they thought they had all the time in the world; they were not vigilant and so the bridegroom took them unawares. They had to pay the price for their “time boku mentality.” The price was, the door was closed at them. What is more terrifying is, the Lord said: “I tell you solemnly, I do not know you.” 

Application to Pastoral Context/Lessons

1.  Since wisdom is bright, available and approachable to all, we must heed her call to live lives worthy of the gospel.

2. Wisdom demands that we do not allow the light of Christ grow dim in our lives.

3. Since wisdom is available from morning to night, assisting those in any kind of trouble, we must oblige her by opening the gate of our hearts.

4. Approaching wisdom or letting her approach us is key to preparing for any eventuality on our journey towards heaven.

5. We must be seen to embrace the eternal wisdom which St. Paul speaks about namely, the life of the world to come.

6. By expounding the theology of eschatology, the Pauline literature not only reminds us about the resurrection of the dead but it also stresses that we have no advantage over those who have died except if we cease the opportunity to change.

7. The parable of the ten virgins once more brings to the fore the theme of “Readiness and Vigilance” regarding our spiritual journey.

8. The price of “time boku mentality” is that the door would be closed at us when we least expect it. 

Homiletic Quotes to Remember

1. Wisdom is God himself who permeates our hearts through his spirit.

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

 Thirty First Sunday of the Year, A – November 5, 2017.

Readings: Malachi 1:14b-2:2b; Responsorial Psalm Ps 131:1.2.3;

 1 Thessalonians 2:7-9,13 & Gospel Matthew 23:1-12.

Theme: Taking Lessons in Humility & Servant Leadership!

Introduction

Friends in Christ, our liturgy this Sunday invites us to take lessons in humility and servant leadership. We shall weave this reflection around the last paragraph of the gospel which says: “The greatest among you must be your servant” and, “anyone who exalts himself will be humbled, and anyone who humbles himself will be exalted” (Matthew 23:11&12). This homily shall highlight the linking points of the readings while attempting to draw lessons in humility and servant leadership.

What Constitutes Humility and Servant Leadership?

On the one hand, humility is an inner disposition and decision to consider others before oneself. It entails self-emptying to enrich others. On the other hand, servant leadership is self-abnegation even to the point of death for the sake of others. Servant leadership is the modeled kind of leadership epitomized by Christ. By his life and teaching, Christ was a servant leader par excellence. The dramatic washing of his disciple’s feet and the teaching that followed on Holy Thursday (John 13:1-17) has remained a metaphor for service in the Church. To be sure, servant leadership is the basis for religious or ecclesiastical governance.

This is why scholars like Ngara (2004) insist that servant leadership entails that: 

1.         The leader exercises authority on behalf of the people; 

2.         Allows participatory and sometimes collective decision making;

3.         Is accountable to the people and accepts constructive criticism;

4.         Is not self-seeking but exists to serve the people;

5.         Gets support by influencing people, not through coercion.

Therefore, humility is a necessary ingredient of servant leadership. You cannot be a servant leader without being a humble person.  

Connection of the Readings to the theme of Humility and Servant Leadership

In the first reading (Malachi 1:14b-2:2b), to drive home the message of humility, the Lord warns priests of highhandedness. He accuses them of causing many to stumble by their teaching and also destroying the Covenant of Levi. The reading fingers arrogance as responsible for making men of God to shortchange the message and give bad example or better put, cause scandal. It goes ahead to suggest humble fidelity as panacea for profaning the Covenant of Old.  

In response to the scandal which the first reading talks about, St. Paul and his companions deferred from the priests of old as the second reading (1 Thessalonians 2:7-9,13)  relates. Rather than scandalize the flock, they demonstrated humility and servant leadership to the Thessalonians. St. Paul insists that they looked after the flock like a mother feeding and looking after her own children. What is more, they were devoted and protective towards them. This they demonstrated by handing on the Word of God as well as laying down their lives for the sake of the faithful.

As a matter of fact, they did not want to lay any burden on the people they were ministering to. That is why they had to work hard to survive. The apostles were also grateful to the Thessalonians for their eagerness in accepting the Word of God for what it is and “not some human thinking.” Apparently, the people were touched by their openness, hard work and humility as well as servant leadership. That was why the message of God began to bear fruits in their lives.

The gospel (Matthew 23:1-12) resonates with the first and second readings. In the gospel, Jesus lambasts the Scribes and Pharisees for pontificating in places of honour. He goes ahead to dislodge their pride by telling the people to obey what they say and not be guided by what they do because in his words: “They tie up heavy burdens and lay them on men’s shoulders, but will they lift a finger to move them? Not they!” Jesus sums up the teaching on humility and servant leadership in the following words: “The greatest among you must be your servant” and “anyone who exalts himself will be humbled, and anyone who humbles himself will be exalted.”

Lessons in Humility and Servant Leadership

Our liturgy challenges us to:

1.      Learn from Jesus, a leader who had vision and purpose - who walked the talk and demonstrated commitment through courage and tenacity;

2.      Ask him to help our contemporary leaders to learn from his school of humility and servant leadership;

3.      View religious or ecclesiastical governance in the light of servant leadership which is a torch that illuminates self and others in the way of humility and suffering humiliation for the sake of others;

4.       Embrace self-emptying as an exemplary style of leadership which taps from Christ’s meek nature to enrich others;

5.       Situate our priests, religious and bishops in perspective for learning from Christ who came to serve and not be served and to give his life as a ransom for many (Matthew 20:28). 

6.      Learn from Christ, the New Adam since through pride, the gate of paradise was shut but through his blood, the gate of heaven is open to all who imitate him.

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

Thirtieth Sunday of the Year, A – October 29, 2017: World Mission Sunday.

Readings: Ex 22:20-26; Responsorial Psalm Ps 18:2-3bc4.47.51ab(R.2136); 

1 Thessalonians 1:5c-10 & Gospel Matthew 22:34-40.

Theme: Love Conquers All!

Introduction

Friends in Christ, today the Church wants us to take some lessons in love. Our liturgy challenges us to reflect about our ultimate destiny. To start with, 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. It goes further to stress that God created us to know him, love him, serve him in this world and be happy with him in the next. Since God is love and our ultimate destiny is in God, it then means that at the end of time, love would conquer all. Our reflection shall touch on the various types of love and the vertical and horizontal dimensions of love. With the aid of appropriate narratives, it shall present practical lessons as a handy Sunday recipe.

Various Types of Love

a). Philia: Philia is the love which exists between parents and their children, children with their parents and kids with their siblings. This stems from the natural bond that exists in a family. As a family word, philia is the brotherly or sisterly affection which unites us with one another in a unique way (Rom 12:10).

b). Eros: Erotic love stems from concupiscence of the flesh which St. Thomas Aquinas identifies in his Summa Theologica as one of the causes of sin. Aquinas makes the point that we are induced to sin through inordinate desires - The lust of the flesh includes sexual permissiveness and vain desires. The devil excites within us the concupiscence of the flesh so as to commit sin. The “lust of the flesh,” appears in two more significant passages of Scripture - the temptation of Eve in the Garden (Gen 3:1-6) and the temptation of Christ in the wilderness (Matthew 4:8-10). St. Paul warns us to “cast off the works of darkness” (Rom 13:12) and make no provision for the desires of the flesh. Paul’s warning that we should shun concupiscence of the flesh is timely.

c). Agape: This is the love of God. It is often sacrificial. As the purest love, agape is the kind of love that Christ demonstrated by the manner of life, death on the cross and his resurrection. All that Christ asks of us is: “Love one another, just as I have loved you.” (Jn.15:12). Little wonder on several occasions, Jesus would “took pity on his people” and satisfy their hunger (Matthew 14:13-21).

Vertical and Horizontal Dimensions of Love

Beloved in Christ, if we zero in on the aforementioned types of love, they can be surmised under vertical and horizontal love as taught by Christ in the gospel (Matthew 22:34-40): “You must love the Lord your God with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment. The second resembles it: You must love your neighbour as yourself.” He further stressed: “On these two commandments hang the whole law and the Prophets also.”  What then is the implication of this teaching?

a). Vertical Dimension of Love: Loving God with all our hearts, souls and minds translates into the vertical dimension of love. This also relates to agape which we spoke about earlier. It is crucial for us to understand that it is in him that we live and move and have our being (Acts 17:28). As such, as individuals and members of the Church, we must not let anything like death, life, angels, rulers, things present, things to come, powers, height, depth and anything else in creation, come between us and the love of God in Christ Jesus (Rom 8:35-39).

b). Horizontal Dimension of Love:  Philial love fulfills the demands of the love of nieghbour which our liturgy challenges us to embrace. The popular parable of the Good Samaritan discloses to us who our nieghbour is – Rather than get stuck on the lethal radar of erotic love, we are challenged to demonstrate real and active love to our family, friends as well as our foes. In Amoris Laetitia or The Joy of Love -  Pope Francis’ is Apostolic Exhortation on the beauty, joy and love of marriage and the family, the Holy Father reminds us that God is throwing an open invitation to us to develop an unwavering capacity for love because our world is hungry for love, joy, peace, justice, spirituality, sincerity, fidelity and moral upliftment.

Appropriate Moving Narratives

An 18-year-old student was struggling to pay his fees. He was an orphan, and not knowing where to turn for money, he came up with a bright idea. He and a friend decided to host a musical concert on campus to raise money for their education. They reached out to the great pianist Ignacy J. Paderewski. His manager demanded a guaranteed fee of $2000 for the piano recital. A deal was struck and the boys began to work to make the concert a success.

The big day arrived. But unfortunately, they had not managed to sell enough tickets. The total collection was only $1600. Disappointed, they went to Paderewski and explained their plight. They gave him the entire $1600, plus a cheque for the balance $400. They promised to honour the cheque at the soonest possible. “No,” said Paderewski. “This is not acceptable.” He tore up the cheque, returned the $1600 and told the two boys: “Here’s the $1600. Please deduct whatever expenses you have incurred. Keep the money you need for your fees. And just give me whatever is left”. The boys were surprised, and thanked him profusely.

It was a small act of kindness. But it clearly marked out Paderewski as a great human being. Why should he help two people he did not even know? We all come across situations like these in our lives. And most of us only think “If I help them, what would happen to me?” The truly great people think, “If I don’t help them, what will happen to them?” They don’t do it expecting something in return. They do it because they feel it’s the right thing to do.

Paderewski later went on to become the Prime Minister of Poland. He was a great leader, but unfortunately when the World War began, Poland was ravaged. There were more than 1.5 million people starving in his country, and no money to feed them. Paderewski did not know where to turn for help. He reached out to the US Food and Relief Administration for help. The head there was a man called Herbert Hoover — who later went on to become the US President. Hoover agreed to help and quickly shipped tons of food grains to feed the starving Polish people.

A calamity was averted. Paderewski was relieved. He decided to go across to meet Hoover and personally thank him. When Paderewski began to thank Hoover for his noble gesture, Hoover quickly interjected and said, “You shouldn’t be thanking me Mr. Prime Minister. You may not remember this, but several years ago, you helped two young students go through college. I was one of them.” This story which I culled from Propel Steps (2017) is a true life story that happened in 1892 at Stanford University.