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

27^th Sunday of the Year, B – October 7, 2018.

Readings: Genesis 2:18-24; Ps 127:1-5;

 Hebrews 2:9-11; Gospel – Mark 10:2-16.

Theme: Christian Marriage: The Joy Of No Divorce!

Introduction

Beloved in the Lord, the focus of our liturgy this Sunday is on the beauty of Christian marriage. Our readings take us to the original plan of God for man to enjoy a permanent relationship in marriage which is open to offspring for the perpetuation of the human race. What is more, our reflection titled “Christian Marriage: The Joy Of No Divorce” argues in favour of equality of man and women before God, redirects our attention to God’s manual for Christian marriage as laid out by Christ in the gospel wherein he said, “what God has joined together, man must not divide.” We shall scan through the readings, examine the properties and ends of marriage as well as the functions of marriage and the family plus marriage killers and the dangers of divorce.

Background & Summary of the Readings

Today’s first reading (Genesis 2:18-24) presents God as a scientist who tests hypotheses to see what works best. Better put, it presents the Garden of Eden as a laboratory where God is a scientist who embarks on some randomized trials. To understand these hypotheses or randomized trials, it is important to highlight the first and second experiments:

1^st Experiment: In the first experiment, from the first account of creation (Gen. 1:1-31 & Gen. 2:3) creation takes six days and man and women were made after all pants and animals were created. God created all the beasts, birds of the air and the living creatures of the field and brought them for man to name. However, he could not find a fitting helper or partner for the man amidst all the other creatures. He knew that humans are social creatures who thrive in close and intimate relationships with others. God's first experimental was an attempt to resolve the deficit of community. As such, he resolved that man needed a helper since none of the animals could make up for the loneliness of the man.

2^nd Experiment: In the second account of creation (Gen. 2:4-17) which took only one day, man is created first followed by plants and animals and woman being the last to be created. God is painted as an anesthesiologist who causes the man to fall asleep after which, he acts like a surgeon by removing one of the man’s ribs to enclose it with flesh. Like a potter, builder, sculpture or architect, he “moulds” a woman and like a matchmaker, presents her to the man who exclaimed romantically and poetically:  “This at last is bone of my bones, and flesh of my flesh! This is to be called woman, for this was taken from man.” 

Notice that the woman is not given a personal name but simply called “isha” woman in Hebrew which means, taken from man as distinct from “ish” man. This means that God wanted to differentiate the woman from the man which sets the tune for differences in roles. The “helper” that God creates for the man does not insinuate that the woman is inferior to the man - it means mutuality and equality. It points to the fact that the woman is the one who would alleviate the isolation and aloneness of the man by a physical and spiritual bonding or unbreakable connection.

An important take-away from the reading is that we told that the two become one flesh although they are not yet "fruitful" – this implies that sexual intimacy is valued in and of itself, and not merely a means to reproduction. This is why scripture scholars opine that while today’s first reading begins with loneliness, it ends with intimate companionship. They contend that it is God who facilitates the companionship by acting various roles to enable that change. 

The climax of second experiment is that the man who was lonely and yearning for companionship now finds a fitting partner. This sets the ball rolling for the intimacy of the marriage bond where two become one flesh. They are naked but not ashamed, open to one another yet vulnerable, passionate and yet trusting.

In the second reading from the Letter to the Hebrews (Heb. 2:9-11), God calls us his brothers. It particularly notes that Christ endured his passion so as to bring us into the perfection of his sons and daughters in glory. The text reveals our union in Christ by stating that “the one who sanctifies and the one who are sanctified, are of the same stock.” This is much like a marriage relationship which requires covenantal love and fidelity. 

In the gospel text (Mark 10:2-16), some Pharisees who stood on the side of the law put Jesus to the test by asking his opinion concerning divorce. In responding to them, Jesus turns the discussion into the original plan of marriage in God’s plan. He also showed them how they manipulated the scripture and interpretative tradition to question their claim. After all, the Old Testament also condemned divorce (Malachi 2:13-16 & Genesis 2:24).

Jesus was “against those who initiate divorce as a means to get something else, sacrificing a spouse to satisfy one’s desires or ambitions.” He also wanted to expose the Pharisee’s who didn’t mention issuing a certificate of divorce to the woman which was necessary to quail rumours and give her opportunity to remarry. In a culture where a woman was seen as the property of her father and husband, Jesus wanted to emphasize the equality between husband and wife in the marriage relationship. By insisting that a man could commit adultery against a woman and not her father, Jesus wanted to teach that adultery is not a violation of the property of another man but a violation against sexual and emotional accountability to a partner in a marriage relationship. 

By welcoming children and blessing them, Jesus wanted to teach that every Christian marriage full be open to the possibility of having children. Since women and children had little or no rights in the New Testament times, Jesus wanted to protect the institution of marriage by discouraging divorce which makes children and women, young and vulnerable adults. 

Properties & Ends of Marriage 

The essential properties of marriage are unity and indissolubility (Cf. CIC, can. 1056; CCEO, can. 776 §3).

ü  Unity: This teaching has a biblical backing namely, “what God has joined together, men must not divide” (Mark 10:9) - Not even adultery or fornication can dissolve a validly contracted Christian marriage. The theology of these properties of marriage speaks of the deep and lasting union between a husband and wife as portrayed by Christ’s sacrificial love for the Church. To this end, Garland (2016) insists that Christian spouses are expected to “strive to nurture and foster their union in equal dignity, mutual giving and the undivided love that flows from the divine font of charity.” 

ü  Indissolubility: This teaching is based on “what God has joined together, no man must put asunder” (Matthew 19:6). It calls on couples to “persevere in good times and in bad, faithful in body and mind, remaining complete strangers to any adultery and divorce” (Garland, 2016).

The two ends of holy matrimony are, the procreation and education of children, and the union of the spouses: 

ü  Procreation and Education of Children: Couples must be open to the possibility of accepting children lovingly from God if he gives them. Having children is not a condition for marriage since it is God that gives them. However, when they come, they must be provided with food, clothing, shelter and education (civic and religious).

ü  Union of Spouses: The Church teaches that spiritual benefits are attached to being faithful to each other. To this end, couples ought to embrace and accept one another in faithful love while seeing their union as an opportunity to help each other become holy. As witnesses before all, couples have the responsibility of living out their state of matrimony daily in the light of the faith. This witness is not only to the dignity of holy matrimony, but also to the mystery of the union of Christ and the Church, to which it points, and so to the Christian faith as a whole. Matrimony is a natural institution which dates back to creation having been established by God which alone was not forfeited by punishment of original sin. 

Four Functions of Marriage (Family)

In Familiaris Consortio, (1981, No.17), Pope Saint John Paul II outlines the fourfold functions of the family as:

a). Forming a Community of Persons: As the first reading relates, man and woman were made to complement each other by forming a community of mutual love and fidelity.

b). Serving Life: The instructing “Be fruitful and multiply and fill the earth” presupposes that couples should serve life by bearing children for the preservation of the human race. In this way, they become co-creators. 

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

26^th Sunday of the Year, B – September 30, 2018.

Readings: Numbers 11:25-29; Ps 18:8,10,12-14; James 5:1-6; 

Gospel – Mark 9:38-43,45,47-48.

Theme: A Call to be Truly Catholic!

Introduction

Friends in Christ, our liturgy this Sunday reminds us about the universality of salvation and the need to fight for a common humanity rather than preoccupy ourselves with denominationalism or  religious differences. In both the Nicene and Apostolic Creeds, we profess belief in the One, Holy, Catholic and Apostolic Church. Despite the fact that the Catholic Church prides itself as being Catholic or Universal, history painfully reveals the position of the Church before Vatican Council II that outside the Catholic Church, there is no salvation. 

This assertion did not only shut others out but prevented Catholics from seeing or recognizing the good in others. On the level of the unity of Christians, despite the various attempts at ecumenism in Nigeria, the church is still contending with challenges which stand in the way of intra-faith relations some of which include: Theological differences or liturgical differences, hierarchical and theological triumphalism, ethnicity and tribalism, religious bigotry and lack of a united voice as Christians amongst others. Our relationships with Muslims in Nigeria have regrettably also been marred by religious triumphalism, bias, propaganda, belligerence and religious intolerance. 

To correct this anomaly, the Fathers of the Vatican II Council in Nostra Aetate (8/10/1965) – The Declaration on the Relation of Church to Non-Christians which Pope Benedict XVI calls the Magna Carta of interreligious dialogue, the Council Fathers having acknowledged that in the past the relation between Christians and Muslims was fraught with suspicion and fear, now “pleads with all to forget the past, and urges that a sincere effort be made to achieve mutual understanding...”

The Church Fathers believed that when mutual understanding between Christians and Muslims is realised, only then can we “preserve and promote peace, liberty, social justice and moral values...”  It took a bold and magnanimous John Paul II to apologize for the sins of the Church. Our reflection this Sunday calls us to not only extend the olive branch to our separated brethren and engage in dialogue with Muslims but seek good wherever we see it and also fight for a common humanity.  

Background & Summary of the Readings

In today’s first reading (Numbers 11:25-29), we hear how God took some of the spirit that was on Moses and put it on seventy elders. It is important to note that at this time, Moses was aging and the grumbling of the people was on the increase. As a result the demands of the ministry became difficult for him. God decided to ensure division of labour to caution the effects of the people’s burden on Moses. However, we are told that Moses’ assistant, Joshua who had been serving him from youth reported Eldad and Medad to Moses when he saw them prophesying in the camp. He wanted Moses to stop them but Moses rebuked him by saying, he wished everyone in the camp were a prophet and had the spirit of God. While the text reveals the seeming jealousy of Joshua, it discloses the magnanimity of Moses. 

The second reading (James 5:1-6) comes hard on the rich who cheat the poor, live a life of comfort and luxury eating to their heart’s content even as they condemn and kill the innocent. The Lord says, start crying now and weep for the impending miseries because your wealth is rotting, your clothes eaten by the moth and your gold and silver are corroding. It emphasizes that corrosion will be your sentence because it will eat up your body. It also notes that it was a burning fire that you stored up as your treasure for the last days because you were not magnanimous; you were not large-hearted or generous - instead, you were selfish and cheated; you were not truly Catholic by providing a shelter for the poorest of the poor in your life. 

In the gospel (Mark 9:38-43,45,47-48), Jesus’ disciples tried to stop a man who was not one of them from casting out devils in his name. He swiftly rebukes them – why must you stop him? Since he works miracles in my name, he cannot likely be against us. He goes ahead to state that anyone who is kind to you for the sake of Christ would be rewarded but warned those who cause scandal which makes children to fall into sin to repent or be eternally doomed. It ends with the call on us to remove everything that causes us to sin so as to enjoy the beatific vision.    

Internal & External Universality 

a). Internal Universality

This is much like Mission ad intra which entails forming a synergy amongst all the Pious Societies and Sodalities in the Church. Above all, it requires all efforts at not giving bad example to the young which our gospel refers to as scandal. What this means is that since children deserve all attention and care in the world, it is the responsibility of parents as first teachers and the Church to foster the unity of the spirit within the body of Christ.   

b). External Universality

This is akin to Mission ad extra which touches on our relationship with our Protestant and Pentecostal brethren known in theology as ecumenism. It is important to focus our energy on our strengths namely, the scriptures, the theology of the Trinity, sacraments like baptism and intra-faith marriages, our unity as God’s children, ecumenical gatherings and prayer.

Engaging with other Christians through exploiting other opportunities such as intra-faith relations, faith-sharing by experts and the faithful, common gathering like Christmas carols, choral concerts, common projects like hospitals, schools, fixing of roads, volunteerism and exchange programme in schools remains key to ecumenical rendezvous.

The story is told of a Parish Priest who was approached by a man to baptize his dog. The priest who identified the man as a Protestant was annoyed and turned the man back saying, “This is the Catholic Church, we don’t baptize animals.” The man who held his dog tightly apologized to the priest and said, “I had written a cheque of 20 thousand dollars as stipend for the baptism.” On hearing that, the priest smiled and said, “Why did you not tell me that your dog is a Catholic? Be sure it’s done.”  

Four Types of Dialogue

To further ensure the universality of the message of salvation, in 1984 the Pontifical Council for Interreligious Dialogue which made a case for dialogue and mission proposed four kinds of dialogue aimed at healing a broken-world:

1. Dialogue of Life: Dialogue of life happens in a situation “where people strive to live in an open and neighbourly spirit.” It happens in the ordinary events of life – work-place, institutions or in the neighbourhood. Here, people get to know each other and strive to live in peace with them. For instance, when we go to the bank or market, dialogue of life takes place as customers are not treated based on their religion. This kind of dialogue requires patience, perseverance as well as personal and communal effort anchored on our common humanity.

2. Dialogue of Action: Wherever Christians and Muslims work together to promote peace, liberty, social justice and moral values, dialogue of action takes place. These creeds stand for justice, peace and respect for life as well as human dignity. Since both religions share common human values and see the human as the custodian of the earth endowed with the power to use the earth’s resources justly, it is an imperative for Muslims and Christians “to collaborate in addressing social concerns based on these common religious motives and values” – This is dialogue of action. Many Christians have saved Muslims and Muslims, Christians against attacks during crisis. This is dialogue of action. 

3. Theological Dialogue or Dialogue of Experts: When academics, experts, theologians or religious leaders of various religions meet to clarify issues, create greater understanding, they are engaged in dialogue of experts. This kind of dialogue helps to remove prejudices that blind religious leaders of a particular creed from seeing the good in another faith. It also helps them to appreciate each other’s spiritual values while having a better understanding of their differences. An example of this is the Christian-Islam Congress which was co-organized with the World Islamic Call Society (WICS) in Tripoli in 1976.

4. Dialogue of Religious Experience: This kind of dialogue takes place at interfaith prayer sessions where religious texts are jointly read and reflected upon by members of both faiths. This kind of dialogue also requires a level of expertise. While this type of dialogue requires expertise, it could take place in local communities when there is a genuine need to come together to seek the face of God – such occasions could be during draught or famine. An example was when Pope John Paul II visited the Umayyad Mosque in 2001 becoming the first Pope to visit the Mosque, 1,363 years after Caliph ‘Umar Ibn Khattab visited the Church of the Holy Sepulchre in Jerusalem. 

 Pastoral Application & Practical Lessons

1. The fact that Eldad and Medad were not among the seventy elders but were given a share of the spirit of Moses tells us that there is division of labour in the Church – the priest cannot be a Mass Server or take the place of the Council Chairman because by the virtue of our baptism, we have been empowered by God to share in the priestly, kingly and prophetic mission of Christ through the Ministerial and Common Priesthood of Christ which gives us different rights and privileges in the Church geared towards the same goal.

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.