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

25^th Sunday of the Year, B – September 23, 2018.

Readings: Wisdom 2:12.17-20; Ps 53:3-6,8; James 3:16-4:3; 

Gospel – Mark 9:30-37.

Theme: Servant Leadership: Model for all Christians!

25^th Sunday of the Year, B – September 23, 2018.

Readings: Wisdom 2:12.17-20; Ps 53:3-6,8; James 3:16-4:3; Gospel – Mark 9:30-37.

Theme: Servant Leadership: Model for all Christians!

Introduction

Beloved in Christ, today we are presented with the suffering servant who embraces servant leadership for the sake of humanity. Our liturgy points to bearing the brunt of this life for the sake of others as a prerequisite for the kingdom. Our reflection titled, “Servant Leadership: Model for all Christians” explores the readings for spiritual and practical insights by examining the various kinds of leadership there are with the view to using servant leadership as the modeled kind of leadership for all Christians.  

  

Background & Summary of the Readings

The first reading (Wisdom 2:12.17-20) recounts how the wicked prepare to ambush the just man. It reveals that the wicked carry out this plan because the ways of the righteous annoys them for the simple reason that he reproaches them for their breaches of the law. They plot to see how the good man will end. They dare the divine saying, we will see if God would rescue him. The wicked even use cruelty and torture as instruments of blackmail. As if that is not enough, they exploit the gentleness of the righteous intending to put his endurance to the proof. They take advantage of his assurances of divine help by condemning him to a shameful death. The reading is indicative of the suffering servant who lays his for his sheep.

The second reading (James 3:16-4:3) warns about jealousy and vain ambition. It attributes rancour and disharmony to lack of wisdom which comes from above and compassion which seeks after good. It notes that selfish ambition is responsible for unanswered prayers since those prayers were ill-motivated.

In the Gospel (Mark 9:30-37), Jesus cautions his disciples about seeking places of honour. Accordingly, he reveals his passion by redirecting their attention to servant leadership as the model kind of leadership which is other-oriented and embraces suffering for the good of all. He uses childlike simplicity to challenge all to embrace the kingdom by seeking to serve all.  

Common Types of Leadership

There are about 9 types of leadership or governance. However, we shall consider only three in the light of our readings:

a). Despotic (Authoritarian) Leadership: Despotic leadership is an autocratic kind of governance in which the leader either comes into power by force or usurps power through the barrel of the gun. The authoritarian leader exercises absolute control, makes all decisions, cannot be questioned. He or she derives authority from power which he uses to control state apparatus and is dictatorial, despotic and tyrannical. What readily comes to mind here is the hangover of authoritarian regimes in Latin America, Asia and Africa.

Despotic governance is often associated with military interventions in democratically-run states as was the case in Nigeria for many years. Most times, these governments are called juntas since power is snatched and these despots are referred to as rulers not leaders. These kinds of rulerships are run by military decrees. Military humanitarianism in this mould are known for self-styled kangaroo military-courts where both defaulting civilian and members of the rank and file of the armed forces are haphazardly tried and condemned to death. The days of General Ibrahim Babangida and Sani Abacha were replete with cases of abuse and deaths. The deaths of Abiola and his wife, Kudirat, Ken Saro Wiwa come to mind.

In the Democratic Republic of the Congo which was renamed Zaire in 1971, the military dictator Mobutu Sese Seko who was described by Times Magazine as the “archetypal African Dictator” presided over his country for 32 years. He was known for notorious corruption, nepotism, human rights violation and embezzlement of public funds to the tune of 15 billion dollars. He claimed to be Jesus and his mother was the Virgin Mary and mandated that their pictures be displayed in all institutions. He also called himself “the Messiah” and “the Redeemer.” He was expelled by Laurent Kabila and died of prostate cancer three months later in Morocco.

  

b). Secular (Democratic) Leadership:  Standing on the shoulders of Abraham Lincoln, democratic leadership is simply government of the people, by the people and for people which runs on the lungs of the constitution. As a representative form of government, its cardinal principles include, ensuring the security of lives and property, basic freedom of all citizens including that of the press, making consultations, building consensus, holding frequent elections, provision of social amenities as well as human capacity building and facilitating economic development towards the betterment of society. Can our country boast of people in leadership committed to these ideals? Well let’s go to South Africa and pick Africa’s finest democrat.

Nelson Mandela who was South Africa’s first democratically elected President who served from 1994 to 1996 was in three prisons for 27 years because of his role in the antiapartheid crusade would turn around to forgive his incarcerators by establishing a Truth and Reconciliation Commission to not only investigate human rights abuses but integrate the nation. As president, he was fair to all by concentrating on combating poverty and HIV/AIDS through the Nelson Mandela Foundation and became an elder statesman. Today, Madiba which means “Father of the Nation” is remembered as an icon of democracy and social justice in Africa who not only received more than 250 honours but clinched the Noble Peace Prize and enjoys cult personality because of the democratic ethos he stood for. 

b). Religious (Ecclesiastical) Leadership: This is church governance. The Catholic Church runs a patriarchal government. Christ is its head and the Pope, its visible leader who together with the college of bishops around the world, exercises the Petrine roles of teacher, sanctifier and ruler. In collaboration with their bishops, priests exercise the sacerdotal ministry for God and the Church and for the salvation of souls. By virtue of their baptism, religious and the laity also form the people of God and bring their lives to bear in the life of the Church. Lumen Gentium Nos. 25, 26 and 27 all point to servant leadership as the model kind of leadership which comes from the Master himself. The Catechism of the Catholic Church, CCC No. 896 insists that the Good shepherd is the model for all pastors of souls. Although the Church is not a democracy, she uses the principle of subsidiarity as well as democratic means in running her affairs. The election of the Pope by eligible Cardinals is a case in point; so is the selection of bishops for local churches and election of officials into the church council or various pious societies at parish levels. Most times, the Church uses the consultative means in most matters as against the despotic or democratic models.

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

25^th Sunday of the Year, B – September 23, 2018.

Readings: Wisdom 2:12.17-20; Ps 53:3-6,8; James 3:16-4:3; 

Gospel – Mark 9:30-37.

Theme: Servant Leadership: Model for all Christians!

Introduction

Beloved in Christ, today we are presented with the suffering servant who embraces servant leadership for the sake of humanity. Our liturgy points to bearing the brunt of this life for the sake of others as a prerequisite for the kingdom. Our reflection titled, “Servant Leadership: Model for all Christians” explores the readings for spiritual and practical insights by examining the various kinds of leadership there are with the view to using servant leadership as the modeled kind of leadership for all Christians.     

Background & Summary of the Readings

The first reading (Wisdom 2:12.17-20) recounts how the wicked prepare to ambush the just man. It reveals that the wicked carry out this plan because the ways of the righteous annoys them for the simple reason that he reproaches them for their breaches of the law. They plot to see how the good man will end. They dare the divine saying, we will see if God would rescue him. The wicked even use cruelty and torture as instruments of blackmail. As if that is not enough, they exploit the gentleness of the righteous intending to put his endurance to the proof. They take advantage of his assurances of divine help by condemning him to a shameful death. The reading is indicative of the suffering servant who lays his for his sheep.

The second reading (James 3:16-4:3) warns about jealousy and vain ambition. It attributes rancour and disharmony to lack of wisdom which comes from above and compassion which seeks after good. It notes that selfish ambition is responsible for unanswered prayers since those prayers were ill-motivated.

In the Gospel (Mark 9:30-37), Jesus cautions his disciples about seeking places of honour. Accordingly, he reveals his passion by redirecting their attention to servant leadership as the model kind of leadership which is other-oriented and embraces suffering for the good of all. He uses childlike simplicity to challenge all to embrace the kingdom by seeking to serve all.  

Common Types of Leadership

There are about 9 types of leadership or governance. However, we shall consider only three in the light of our readings:

a). Despotic (Authoritarian) Leadership: Despotic leadership is an autocratic kind of governance in which the leader either comes into power by force or usurps power through the barrel of the gun. The authoritarian leader exercises absolute control, makes all decisions, cannot be questioned. He or she derives authority from power which he uses to control state apparatus and is dictatorial, despotic and tyrannical. What readily comes to mind here is the hangover of authoritarian regimes in Latin America, Asia and Africa.

Despotic governance is often associated with military interventions in democratically-run states as was the case in Nigeria for many years. Most times, these governments are called juntas since power is snatched and these despots are referred to as rulers not leaders. These kinds of rulerships are run by military decrees. Military humanitarianism in this mould are known for self-styled kangaroo military-courts where both defaulting civilian and members of the rank and file of the armed forces are haphazardly tried and condemned to death. The days of General Ibrahim Babangida and Sani Abacha were replete with cases of abuse and deaths. The deaths of Abiola and his wife, Kudirat, Ken Saro Wiwa come to mind.

In the Democratic Republic of the Congo which was renamed Zaire in 1971, the military dictator Mobutu Sese Seko who was described by Times Magazine as the “archetypal African Dictator” presided over his country for 32 years. He was known for notorious corruption, nepotism, human rights violation and embezzlement of public funds to the tune of 15 billion dollars. He claimed to be Jesus and his mother was the Virgin Mary and mandated that their pictures be displayed in all institutions. He also called himself “the Messiah” and “the Redeemer.” He was expelled by Laurent Kabila and died of prostate cancer three months later in Morocco.

  

b). Secular (Democratic) Leadership:  Standing on the shoulders of Abraham Lincoln, democratic leadership is simply government of the people, by the people and for people which runs on the lungs of the constitution. As a representative form of government, its cardinal principles include, ensuring the security of lives and property, basic freedom of all citizens including that of the press, making consultations, building consensus, holding frequent elections, provision of social amenities as well as human capacity building and facilitating economic development towards the betterment of society. Can our country boast of people in leadership committed to these ideals? Well let’s go to South Africa and pick Africa’s finest democrat.

Nelson Mandela who was South Africa’s first democratically elected President who served from 1994 to 1996 was in three prisons for 27 years because of his role in the antiapartheid crusade would turn around to forgive his incarcerators by establishing a Truth and Reconciliation Commission to not only investigate human rights abuses but integrate the nation. As president, he was fair to all by concentrating on combating poverty and HIV/AIDS through the Nelson Mandela Foundation and became an elder statesman. Today, Madiba which means “Father of the Nation” is remembered as an icon of democracy and social justice in Africa who not only received more than 250 honours but clinched the Noble Peace Prize and enjoys cult personality because of the democratic ethos he stood for.  

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

25^th Sunday of the Year, B – September 23, 2018.

Readings: Wisdom 2:12.17-20; Ps 53:3-6,8; James 3:16-4:3; 

Gospel – Mark 9:30-37.

Theme: Servant Leadership: Model for all Christians!

Introduction

Beloved in Christ, today we are presented with the suffering servant who embraces servant leadership for the sake of humanity. Our liturgy points to bearing the brunt of this life for the sake of others as a prerequisite for the kingdom. Our reflection titled, “Servant Leadership: Model for all Christians” explores the readings for spiritual and practical insights by examining the various kinds of leadership there are with the view to using servant leadership as the modeled kind of leadership for all Christians.     

Background & Summary of the Readings

The first reading (Wisdom 2:12.17-20) recounts how the wicked prepare to ambush the just man. It reveals that the wicked carry out this plan because the ways of the righteous annoys them for the simple reason that he reproaches them for their breaches of the law. They plot to see how the good man will end. They dare the divine saying, we will see if God would rescue him. The wicked even use cruelty and torture as instruments of blackmail. As if that is not enough, they exploit the gentleness of the righteous intending to put his endurance to the proof. They take advantage of his assurances of divine help by condemning him to a shameful death. The reading is indicative of the suffering servant who lays his for his sheep.

The second reading (James 3:16-4:3) warns about jealousy and vain ambition. It attributes rancour and disharmony to lack of wisdom which comes from above and compassion which seeks after good. It notes that selfish ambition is responsible for unanswered prayers since those prayers were ill-motivated.

In the Gospel (Mark 9:30-37), Jesus cautions his disciples about seeking places of honour. Accordingly, he reveals his passion by redirecting their attention to servant leadership as the model kind of leadership which is other-oriented and embraces suffering for the good of all. He uses childlike simplicity to challenge all to embrace the kingdom by seeking to serve all.  

Common Types of Leadership

There are about 9 types of leadership or governance. However, we shall consider only three in the light of our readings:

a). Despotic (Authoritarian) Leadership: Despotic leadership is an autocratic kind of governance in which the leader either comes into power by force or usurps power through the barrel of the gun. The authoritarian leader exercises absolute control, makes all decisions, cannot be questioned. He or she derives authority from power which he uses to control state apparatus and is dictatorial, despotic and tyrannical. What readily comes to mind here is the hangover of authoritarian regimes in Latin America, Asia and Africa.

Despotic governance is often associated with military interventions in democratically-run states as was the case in Nigeria for many years. Most times, these governments are called juntas since power is snatched and these despots are referred to as rulers not leaders. These kinds of rulerships are run by military decrees. Military humanitarianism in this mould are known for self-styled kangaroo military-courts where both defaulting civilian and members of the rank and file of the armed forces are haphazardly tried and condemned to death. The days of General Ibrahim Babangida and Sani Abacha were replete with cases of abuse and deaths. The deaths of Abiola and his wife, Kudirat, Ken Saro Wiwa come to mind.

In the Democratic Republic of the Congo which was renamed Zaire in 1971, the military dictator Mobutu Sese Seko who was described by Times Magazine as the “archetypal African Dictator” presided over his country for 32 years. He was known for notorious corruption, nepotism, human rights violation and embezzlement of public funds to the tune of 15 billion dollars. He claimed to be Jesus and his mother was the Virgin Mary and mandated that their pictures be displayed in all institutions. He also called himself “the Messiah” and “the Redeemer.” He was expelled by Laurent Kabila and died of prostate cancer three months later in Morocco.

  

b). Secular (Democratic) Leadership:  Standing on the shoulders of Abraham Lincoln, democratic leadership is simply government of the people, by the people and for people which runs on the lungs of the constitution. As a representative form of government, its cardinal principles include, ensuring the security of lives and property, basic freedom of all citizens including that of the press, making consultations, building consensus, holding frequent elections, provision of social amenities as well as human capacity building and facilitating economic development towards the betterment of society. Can our country boast of people in leadership committed to these ideals? Well let’s go to South Africa and pick Africa’s finest democrat.

Nelson Mandela who was South Africa’s first democratically elected President who served from 1994 to 1996 was in three prisons for 27 years because of his role in the antiapartheid crusade would turn around to forgive his incarcerators by establishing a Truth and Reconciliation Commission to not only investigate human rights abuses but integrate the nation. As president, he was fair to all by concentrating on combating poverty and HIV/AIDS through the Nelson Mandela Foundation and became an elder statesman. Today, Madiba which means “Father of the Nation” is remembered as an icon of democracy and social justice in Africa who not only received more than 250 honours but clinched the Noble Peace Prize and enjoys cult personality because of the democratic ethos he stood for.  

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

24^th Sunday of the Year, B – September 16, 2018.

Readings: Isaiah 50:5-9; Ps 114:1-6,8-9; James 2:14-18; Gospel – Mark 8:27-35.

Theme: The 5 Solas & the Scandal of a Crossless Christianity!

Introduction

Tuesday 31^st October 2017 marked the 500 years of the Protestant Reformation led by an ex-Augustinian Priest, Rev. Fr. Martin Luther who pinned his popular 95 theses on the Wittenberg Castle Church in Germany to not only break away from the Catholic Church in what is called schism in theology but also denounce the papacy. Since then, Christendom has not remained the same. One schism led to another culminating in the proliferation of churches. One painful takeaway from the reformation which has remained with us is Sola Fide (faith alone). In our liturgy today, St. James brings to the fore one of the hottest debates between Catholics and Protestants.

While Protestants opine that one can be saved by faith alone based on Luther’s submission, Catholics insists on the testimony of St. James that one is justified by both faith and works. We shall explore the theme “The 5 Solas & the Scandal of a Crossless Christianity” in the light of the other theological debates while insisting on Jesus’ take on the matter namely: “If anyone wants to be a follower of mine, let him renounce himself and take up his cross and follow me.” This reflection shall browse through the readings with the view to establishing the fact that it is only Christianity of the Cross, through faith and works that saves.   

Background & Summary of the Readings

The first reading (Isaiah 50:5-9) paints the picture of the Suffering Servant who accepts suffering, pain, humiliation, insults and condemnation without complain. He willingly makes no resistance neither does he turn away. He offers his back to those who stroke him, his cheeks to those who tore his beard; he does not cover his face against insult and spittle. Relaying on his vindicator, he says, “The Lord comes to my help, so that I am untouched by the insults.” The responsorial psalm captures the same sentiments when it says, “he has kept my soul from death, my eyes from tears and my feet from stumbling. I will walk in the presence of the Lord in the land of the living.”   

In the second reading (James 2:14-18), St. James, whom I refer to as the Apostle of Faith and Works, maintains that salvation is tied to both faith and works. James does not denounce faith but notes that faith is expressed through good works. Little wonder, the scripture says: “Work out your salvation in fear and trembling” (Phil. 2:12). The epistle challenges Christians to move from being hearers of the word to doers of the word. It makes a case for practical Christianity which takes cognizance of the needs of our brothers and sisters. It connects the Christian with Christ, the Church and the community.

The Gospel reading (Mark 8:27-35) reveals Jesus’ teaching about the cost of discipleship and the call to embrace Christianity of the Cross. It was crucial that Jesus asked the question concerning what people were saying about him. It is important to note that the Jews looked forward to a military cum political messiah that would come from the Davidic dynasty to crush their enemies. The disciples too were not too clear about the identity of Jesus which theologians call, the messianic secret. As a result, Jesus puts the question to them, “who do people say I am.” After replying that some he was John the Baptist, others Elijah and still others, one of the prophets, Peter, the head of the Apostles and the First Pope said, “You are the Christ.”

Because people did not really know who he was, he gave the apostles strict orders not to anyone about him. This was also so that no one stands in the way of his salvific mission. Despite Peter’s superlative answer, we find him remonstrating with Jesus when Jesus said he would be put to death. Again, this is to prove the point that Peter and the other Apostles did not really have a clear knowledge of the messianic secret that the Christ would suffer and so enter into his own glory. After denouncing and rebuking Peter, Jesus uses the opportunity to educate both the people and the disciples about his vision and mission namely: “If anyone wants to be a follower of mine, let him renounce himself and take up his cross and follow me. For anyone who wants to save his life will lose; but anyone who loses his life for my sake, and for the sake of the gospel, will save it.”    
    

The 5 Solas and the Shame of a Crossless Christianity

1. Sola Fide (Faith alone): This is the teaching that we are saved through faith alone in Jesus Christ. It teaches that we are not saved by our merits or declared righteous by our good works. God grants salvation not because of the good things we do and despite our sin. Here, there is a departing point between Catholics and Protestants which St. James clarifies today. While Catholics insist that we are justified through, faith and works, Protestants hold the view that our good works amount to nothing.

2. Sola Scriptura (Scripture alone): This simply means, the Bible alone is the highest authority. This theology insists that the Bible is the ultimate and trustworthy authority for faith and practice. It argues that the scripture is the only place where truth is found and maintains that whatever we need to know about God, this world and all other authorities must be interpreted in light of Scripture and not Sacred Tradition or the Church’s Magisterium. 

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

23^rd Sunday of the Year, B – September 9, 2018.

Readings: Isaiah 35:4-7; Ps 145:7-10; James 2:1-5; 

Gospel – Mark 7:31-37.

Theme: Restoring all things in Christ!

Introduction

Beloved in Christ, today our readings point to how “great things happen when God mixes with us.” It reveals the reality of both retributive and restorative justice. The last line of the gospel text captures the sentiment when it says, he does everything well. Our reflection titled “Restoring all things in Christ” shall explore the readings in search for the requisite spiritual recipe. This shall be achieved through considering the background and summary of the readings in the light of pastoral application. 

Background & Summary of the Readings

In the first reading from the Prophet Isaiah (Is. 35:4-7), the prophet who was writing to strengthen the returning exiles uses poetic devices to drive home the message that the salvation of the Lord is ultimately connected to God’s justice. By using bodily imagery or symbolic language laced with alliteration, Isaiah discloses both retributive and restorative justice to make the point that God repays each man according to his deeds if not here, in the world to come. While revealing God as a legitimate authority who brings about retribution, he encourages the people not to be afraid. 

Through restorative justice, each person gets what he or she deserves while in restorative justice, God assures that hope is on the way. It promises that God is right here and is working to make everything right. It further assures that God will repair, heal and transform everything. It speaks words of courage and strength to those whose hearts are racing. The wilderness is transformed into a garden amidst great rejoicing. As the created order is being restored, the weak and the vulnerable in the social order are made whole even as God visits his people.

The theme of restoring all things in Christ is also addressed in the second reading wherein St. James (James 2:1-5) cautions his audience not to take to judgment but reserve it for God. Pointing towards the ultimate judgment at the end of time, he encourages the faithful to await the promise of God for those who love him by not showing class distinction between the rich and the poor. He warns against the use of double standards and being corrupt judges as a result of discrimination and premature judgment.

In the same light, the gospel reading (Mark 7:31-37) recalls the healing of the deaf man who had a speech impediment around the Decapolis region. It reveals how the man was brought to Jesus and how Jesus took him away from the crowd, put his fingers into the man’s ears and touched his tongue with spittle and his ears were opened and he was able to speak. The long and short of the text is that Jesus restored the man to health of mind and body. However, some salient points to note include: first, the man was apparently brought to Jesus by friends and family; second, Jesus took the man away from the crowd and third, he touched the ears and tongue of the man who was a gentile; fourth, the people testified that Jesus has done all things well.  

Distinction between Instant and General Judgment

Retributive and restorative justice points to the four last things, death, judgment, heaven and hell. The Catechism of the Catholic Church (CCC. Nos. 1020-1041) explains what the Church calls instant/particular and general judgment. It teaches that immediately you die, judgment takes place as in the case of the thief on the cross. However, there would be general judgment at the end of time when God would come in glory with his angles to judge the living and the dead. At that time, the dead would rise, the angles will blow the trumpet and human beings would be separated as a shepherd separates sheep from goats (Matthew 25:31-46). 

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

22^nd Sunday of the Year, B – September 2, 2018.

Readings: Deut. 4:1-2.6-8; Ps 15:2-3a.3bc-4ab.5(R.1a); 

 James 1:17-18.21b-22.27; Gospel – Mark 7:1-8.14-15.21-23.

Theme: Unspoilt Religion: Standing Up for Orphans, Widows & Vulnerable Groups!

Introduction

Beloved in Christ, our liturgy talks to us about the practical dimensions of our faith. The discussion between Jesus and some Pharisees and Scribes puts us in a position to distinguish between the essentials and the non-essentials of our faith otherwise known as “Tradition” with capital “T” and tradition with small “t.”  Our reflection titled “Unspoilt Religion: Standing Up for Orphans, Widows & Vulnerable Groups” challenges us about the demands of practical witnessing of the faith.

According to an article published in Daily Times on July 19, 2018, titled “Pains of Widowhood in Nigeria,” Nigeria has over 8 million disadvantaged widows and over 21 million orphans. This statistics indicate that the grim scenario is on the increase due to the prevalence of crisis, terminal ailments, crimes, religion and politics. We shall scan through the background of our readings to see how it addresses the plight of the vulnerable while drawing practical lessons. 

Background & Summary of the Readings

The first reading from the Book of Deuteronomy (Deut. 4:1-2.6-8) tells us how God demanded the diligent attention of the sons and daughters of Israel to his word, statutes and judgments. It presents us with the instruction of Moses to the people about the need to follow the Laws and Customs given to them by God. He maintains that it was necessary to observe them so as to have life and enter the land God promised to their fathers he would give them. Moses also cautions against adding or subtracting from the precepts. He further makes the point that keeping the Lord’s commands would show to others their wisdom and understanding as they say of them: “No other people is as wise and prudent as this great nation.” He surmises that the people would testify that their God is near to them and that he has given them laws to guide them.

In the second reading (James 1:17-18.21b-22.27), St. James makes the point that “as God’s first fruits” we are called to a wholehearted, consistent and comprehensive devotion to God. He challenges Christians to grow beyond mere listening of the word of God to putting it into practice. He insists that the faith that counts is one that is actually operative in one’s life by emphatically stating that “pure and undefiled religion is caring for orphans and widows in their distress and keeping oneself unstained from the world.” According to biblical law and prophetic pronouncements, widows and orphans were considered as the less fortunate members of the society singled for special consideration in ancient times. Apparently, James appears to measure our faith based our personal relationships with others as well as habits of speech. He urges us to fulfill divine purpose by becoming first fruits of God’s creatures through the primary expression of religion namely, reaching out to the poor and neglected.  

The Gospel text (Mark 7:1-8.14-15.21-23) recalls the criticism Jesus received from some Pharisees and Scribes who came from Jerusalem because his disciples were eating with unclean hands. The mention of Jerusalem here is for emphasis because it is the Eternal Capital of the Jews and since they came from there, they had the effrontery to challenge Jesus. They felt they had the obligation to ensure full observance of the Law of the elders as observed in Jerusalem. Mark tells us that Jesus gave them a run for their money by calling them hypocrites and accusing them of honouring him with lip service while their hearts were far from him. He even called the worship they offer worthless and doctrines, mere human traditions.  

It is crucial to note that the tradition of elders they were talking about was the ritual purification meant for priests of the Levitical family which they kept insisting about. That was why the Jews were divided as regards compliance. Jesus goes ahead to lecture them that it is what comes out of a man like evil intentions that defiles a person not ritual purification. This sets the tone for the distinction between the essentials and the non-essentials of our faith otherwise known as “Tradition” with capital “T” and tradition with small “t.”  

Brief Distinction between “Tradition” (Essentials) & “tradition” (Non-essentials of Our Faith

We are told that Tradition (big “T”) is irreformable, while tradition (small “t”) is changeable. Big “T” tradition, also called Divine Tradition, is that Tradition which constitutes a remote rule of faith for Catholics, next to and equal to the authority of the scriptures themselves. This Tradition is intrinsic to the Deposit of Faith. But small “t” traditions, on the other hand, are those traditions which are not intrinsic to the Deposit of Faith, for example, liturgy and discipline. Hence they are called “extrinsic” or “ecclesiastical” traditions.