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

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

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

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

Theme: Work for the Food that Endures!

Introduction

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

     

Story of a Man and his Four Wives

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

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

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

Background & Summary of the Readings

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

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

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

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

Gospel – John 6:1-15.

Theme: Ubuntu and the Spirit of the Eucharist!

Introduction

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

The Ubuntu Narrative

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

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

Background & Summary of the Readings

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

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

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

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

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

Gospel – Mark 6:30-34.

Theme – The Leadership Question: Jesus’ Model!

Introduction

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

Background & Summary of the Readings

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

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

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

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

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

Pastoral Application & Practical Lessons

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

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

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

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

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

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

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

Readings: Amos 7:12-15; Ps 84:9-14; 

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

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

Introduction

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

Background & Summary of the Readings

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

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

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

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

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

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

Theme – Contempt for Prophets & the Challenge of Witnessing!

Introduction

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

Background & Summary of the Readings

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

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

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

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

13^th Sunday of the Year, B – July 1, 2018.

Readings: Wisdom 1:13-15,2:23-24; Ps 29:2,4-6,11-13; 

2 Corinthians 8:7,9,13-15; Gospel – Mark 5:21-43.

Theme: Of Faith & the Mandate to Save Life!

Introduction

Beloved in Christ, as a people of unwavering hope, our liturgy for 13^th Sunday of the year challenges us on the need for having total trust in God even as we struggle to save life. Life is God’s supreme gift to humanity which must be nurtured from the cradle to the grave. Sadly, we are living in a rat race which places the mundane over the sacred. As such, our reflection examines the biblical text in search for spiritual lessons which seeks to protect lives and the dignity of the human person. To achieve this, we shall do a summary of the sacred text in the light of pastoral application. 

Summary of the Readings

The first reading from the book of Wisdom (Wisdom 1:13-15,2:23-24) reveals that death was not God’s doing. It also notes that he does not take pleasure in the extinction of the living. It stresses the impeccability of God’s creation adding that God made man in his image and likeness thus imperishable. Most importantly though sadly, it states that it was the devils envy that brought about death into the world. It maintains that those who align themselves with the devil as his agents or partners are well aware of the fact that it was the devil’s envy that brought about death.

In the second reading (2 Corinthians 8:7,9,13-15), St. Paul speaks to the heart of faith and the works of mercy. He revealed to the Corinthian community that Jesus was rich in everything but became poor for the sake of humanity. He charged them on the need for having a balanced spirituality which seeks to help others but does not forget one’s own needs too. The text advocates for mutual support as an essential ingredient of the Christian life.

The gospel reading (Mark 5:21-43) presents us with two powerful miracles of Jesus aimed at the restoration of health and life. In the first miracle, we are told that as Jesus was going to the house of one of the leading synagogue officials by name Jairus, a woman who suffered from haemorrhage for 12 years and has spent all her money on visiting doctors without cure, touched the cloak of Jesus and got cured – for she had told herself, if only I can touch the fringe of his garments, I would be whole again. In that dramatic event, Jesus turns and asks who touched him because he knew that power had gone out from him. 

Despite the disciple’s query about why Jesus should ask that kind of question because of the crowd, Jesus looks round and the woman comes forward, falls on her feet and confesses the whole truth. He then tells her: “My daughter, your faith has restored you to health; go in peace and be free from your complaint.” Meanwhile, some people from Jairus’ house arrived with bad news informing that his daughter had died. Jesus rebukes them and assures: “Do not be afraid; only have faith.” The wailing and commotion of mourners did not deter him as he assured the wailers that the girl was asleep. They laughed at him. But taking his companions and the girl’s parents to the place where she laid, he said: “Little girl, I tell you to get up.” To everyone’s amazement, the 12-year girl got up and began to walk about. He told them to give her something to eat while ordering that they should tell no one about what happened. 

Application/Pastoral Punch-lines

1. At a time when scores of people are killed across the country with the latest casualties of over 200 people in some parts of Barkin  Ladi, Riyom and Jos South Local Government Areas of Plateau State by suspected killer-herdsmen, the message of first reading from the book of Wisdom which indicated that God does not take pleasure in the extinction of the living, calls us to once again wear the garment of humanity and stop the killings across the country – A single human life cannot and must not be compared to a million cows.

2. The reminder that God made man in his own image and likeness calls us to reorder our values concerning the sanctity of life above all else as well as the sacred duty of government to ensure the protection of lives and property as enshrined in the Constitution – Any constituted authority that denigrates the sacredness of life created in the image and likeness of God should not and must be obeyed.

3. The message of the Wisdom Literature comes powerfully against those who align themselves with the devil as partners in progress, merchants of death or agents of the devil. The sacred text maintains that these marauders must not forget that it was the devil’s envy that brought about death. As such, they are not fighting for a noble cause – It suffices to say, those who live by the sword die by the sword () and those who fight on the side of the evil one have doomsday awaiting them.

4. In a society where the culture of death unleashes upon us anti-life activities such as abortion, torture and death in the hands of commercial kidnappers and ritualists as well as scores of deaths no thanks to the activities of gun-wielding herdsmen, we are challenged to remember without life, there is property – The domino argument hold water here. Eliminate people one by one and in no time, you’ll have no human beings on the face of the earth. 

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

Homily for the Birthday of St. John the Baptist: Year B - June 24, 2018.

Readings: Isaiah 49:1-6; Responsorial Psalm Ps 139:1-3.13-14.15(R.14a); 

Acts 13:22-26; Luke 1:57-66.80.

Theme: Greatness through Service

Preamble

Friends in Christ, today the Church celebrates the birthday of St. John the Baptist. I would like to begin with this story. A farmer who grew Award-Winning Maize in an Agricultural Show each year surprisingly shares his seed with his neighbours. Amazed by this magnanimous gesture, a reporter asked, why he could afford to share his best seeds with his neighbours when they are also entering the maize competition. The farmer smiled and replied:  “The wind picks up pollen from the ripening maize and swirls it from field to field. If my neighbours grow inferior maize, Cross-Pollination will steadily degrade the quality of my maize. If I am to grow good maize, I must help my neighbours grow a good crop.”

This anecdote speaks to the heart of service. It reveals that those who want to live meaningful lives must learn to enrich the lives of others through service. Sages and life couches of all time have insisted that the value of life is measured by how long we live but by the lives we touch. From the perspective of African traditional values, the sense of communalism demonstrates that those who choose to be happy must also help others to be happy because the welfare of each person is bound up in the welfare of society. This sets the tone for a reflection on the birthday of St. John the Baptist titled: “Greatness through Service.” 

Summary of the Readings

The first reading from the prophet Isaiah (Isaiah 49:1-6) is a message of hope for the people of Israel. The Lord assures that He would not only restore the tribes of Jacob or bring back the survivors of Israel but that from among them He will raise someone who would be the light of the nations so that His salvation may reach to the ends of the earth. The text presents a message of hope with assurances of salvation through the expected messiah that St. John would direct people to in the New Testament.

In the second reading from the Acts of the Apostles, (Acts 13:22-26), we are presented with the humility of John who said: “I am not the one you imagine me to be; that one is coming after me and I am not fit to undo his scandal.” The reading traces the Davidic dynasty of the Messiah in fulfilment of His promises of old. It particularly notes that Jesus’ coming as Saviour, “was heralded by John when he proclaimed a baptism of repentance for the whole people of Israel.”

The Gospel reading (Luke 1:57-66.80) recounts the infancy narrative of St. John the Baptist. It narratives the dramatic events surrounding his birth and naming ceremony stressing how the nieghbours were elated and talked about the affair. We are told that while everyone wondered about what the child would turn out to be, “indeed, the hand of the Lord was with him.” The gospel also mentions that “meanwhile, the child grew up and his spirit matured” and he lived out in the wilderness until when he appeared openly to Israel. 

Joyful and Sorrowful Mysteries in the Life of John the Baptist

The gospels reveal John as the forerunner of Christ. According to the Church’s tradition, John the Baptist is the only saint in the calendar who has two feasts to himself except the Blessed Virgin Mary and St. Joseph, the foster father of Jesus. The first celebration which celebrates his birth is in June, being today, and the other which commemorates his death is in August. Little wonder Jesus said that of all men born of women, there is none greater than John the Baptist.

The joyful mysteries of his life include - his mother conceived him in old age; as a child, he leaped for joy in his mother’s womb at the voice of his Aunty, the Blessed Virgin Mary; he matured in spirit; he proclaimed the gospel of repentance and forgiveness of sins; he fulfilled the prophesies of old concerning the messiah; he baptized Jesus at the Jordan and with his disciples, they worked miracles to the glory of God.

We might be tempted to think of John only in the sense of greatness. Well, it is also crucial to think of him in terms of one who had the most tragic experiences which can be regarded as the sorrowful mysteries of his life. Although he was the Cousin of Jesus, he faced opposition in spreading the message of the kingdom leading to his incarceration; he even sent his disciples to inquire if Jesus was the Christ; he spoke truth to power by challenging Herod for taking Herodias, the wife of his brother Philip. What is more, he was murdered in cold blood for the sake of the truth. The question is, why did Jesus not save him from his murderer? Well, to teach us that God has not favourites as well as the virtue of heroic witnessing. 

Some Pastoral Punch-lines

1. Today’s celebration teaches us that friends of God also suffer want and go hungry and that the greatest of all, must be servant of all. 

2. Apparently, the disciples of John or even the devil wanted him to fight back or found a parallel sect to that of Jesus but he did not - This teaches us to accept our mission in life and also to look up to God for its fulfillment. 

3. We are challenged to embrace John’s humility which we read about in our second reading (Acts 13:22-26) by serving others in humility bearing in mind that humility is that inner disposition to put others first before ourselves.