Some Insights on Holy Week Ceremonies 

Easter is around the corner. From Ash Wednesday when we received ashes to remind us about our immortal nature, the need for humility and repentance, we have been journeying with Christ through the traditional Lenten observances of prayer, fasting and almsgiving. What is more, by following Jesus in the Via Dolorosa, (Stations of the Cross), the Church expects us to reflect on the lessons of this Holy Season. Ash Wednesday was principally supposed to prepare us spiritually for the Holy Week Ceremonies. I am, therefore, delighted to share some insights on holy week ceremonies with you.  

If we must reflect on the length of Lent, it is imperative to understand that this sublime and awesome season have irresistible spiritual meals for both private and public upliftment. While we try to understand the message of this season, we must also appreciate the fact that its lessons are inexhaustive and mystery unexplainable. To attempt a full grasp of what the Lenten and Easter season puts before us is to be eternal like God.

Indeed, for serious-minded Christians, the forty days fasting has been engaging. They must have also worn the breastplate of sanctity through prayer and almsgiving. This privilege to share in the sufferings of Christ is a sweet yoke which has further increased our chances of growing in holiness and charity. These days are meant to prepare us for the Holy Week in which Christ would face his passion. 

Palm/Passion Sunday

Palm or Passion Sunday sets the tone for the Holy Week Celebrations. It begins with the triumphant entry of Jesus into Jerusalem (Cf. Matthew 21:1-11, Mark 11:1-11, Luke 19:28-44, and John 12:12-19) to face his passion. Liturgically, Christians process with palms as a sign of hope that his passion would lead to his resurrection. The celebration is an admixture of joy and sadness. Joy because Christ is publicly proclaimed as King from the Davidic dynasty and sadness because would die for the sins of the world.

The re-enactment of the paschal mysteries in a real and profound way (anamnesis) gives us an opportunity to share in his passion and grow in holiness. Holy Week ceremonies recall the desolate state of man before redemption occasioned by the first fall from the original state of blessedness; it then projects the restoration of fallen-humanity through Christ’s self-abnegation and supreme sacrifice on Calvary. In biblical typology, Christ became the new Adam and Mary his Mother, the new Eve so that what was lost by the old Adam and Eve respectively, are restored by the new.

Chrism Mass/Holy Thursday & Mass Lord’s Supper

The Sacred Paschal Triduum which “begins with the evening Mass of the Lord’s Supper, reaches its high point in the Easter Vigil, and closes  with evening prayer on Easter Sunday.’ This forms the crescendo of the paschal mystery. Chrism Mass through which sacramental oils of chrism (for baptism, ordination, consecration and dedication), catechumens (those preparing for baptism) and the sick, are blessed by the bishop for the Church’s use throughout the year, becomes the occasion where priests renew their priestly commitment before their bishop ‘to signify the unity of the presbyterate of the diocese...”

Most dioceses have their respective Chrism Masses on Tuesday of the Holy Week. This is to give priests ample opportunity to travel back to their parishes and prepare for the Triduum. It is the case of pastoral exigencies. Equally important is the cathedradicum (derived from the Latin cathedra, which stands for the bishop’s seat/chair in the cathedral from where he shepherd’s over the diocese) - The custom of parishes bringing gifts to the bishop for the poor and building of the diocese. As earlier stated, this takes place on the Tuesday of the Holy Week, Holy Thursday or as the local ordinary (bishop) deems fit.

At the Holy Thursday Mass of the Lord’s super, Jesus’ washing of his disciples’ feet remains the paragon of servant leadership. On the night before he suffered, Christ instituted the Sacraments of the Holy Eucharist and Holy Orders. A sacrament is an outward sign of inward grace ordained by Christ. By saying: “Do this in memory of me,” he lives us with an ageless mandate for the strengthening and spiritual renewal of the Church. Ordination becomes the prerequisite for a valid celebration of the sacraments. 

Good Friday

Good Friday is so named because Christ died on this day to redeem humanity. The Church mourns him from Friday (when the last Stations of the Cross is observed or passion play is dramatised), through Holy Saturday to his triumphant resurrection. This is the only day in the life of the Church that Mass is not celebrated; this is because, Jesus’ bloody sacrifice at Calvary is one and the same with the bloodless sacrifice of the Mass. Rather, the veneration of the cross takes place. This symbolic gesture must not be associated with idolatry. Rather, it is akin to laying-in-state that takes place in most cultures when someone dies.

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

                                         Palm/Passion Sunday – April 14, 2019.

Readings: Is. 50:4-7; Ps 22:8-9.17-18a.19-20.23-24(R.2a); Phil. 2:6-11;

 Gospel – Luke 22:14-23:56.

Theme - Passion Sunday: Lessons in Self-Emptying 

Introduction

Friends in Christ, another Passion Sunday is here. Palm or Sunday marks the beginning of Holy Week. It reminds us of the messianic triumphant entry of Jesus into Jerusalem to face his blessed passion and so enter into his glory. Today’s liturgical ceremony is meant to concretize our hope. This is because palms are signs that we are willing to march with Jesus not only in moments of triumph and glory, but also in times of fall and agony.

As we go in procession with the palms today, we are urged to proclaim Christ as our messiah without fear. Therefore, I would like us to reflect on the theme: “Passion Sunday: Lessons in Self-Emptying.” The theme is so chosen because Christ faced his passion as a humble servant who is willing to lay down his life for his flock as we read in the Passion Narrative. 

  

Background & Summary of the Readings

In the first reading (Is. 50:4-7), the Prophets Isaiah speaks about the suffering servant. He presents the suffering servant as one who willingly offers his back to those who strike him and his cheeks to those who tore at his beard. He doesn’t turn away from insults and spittle but depends on God as his helper. Finally he says: “I have set my face like a flint, I know I shall not be shamed.”

The second reading (Phil. 2:6-11) presents Jesus as a humble servant who although was in the form of God, did not count equality with him a thing to be grasped. Rather, he emptied himself, taking the form of a servant; being born in the likeness of men. He further notes that he was humbler yet to accepting to death on the cross but God raised him up and gave him a name which is superior to all other names under heaven. That is why, he also states, every knee must bend and every tongue confess that Jesus Christ is Lord to the glory of God the Father. The gospel presents the Passion of the Lord according to Saint Luke (Luke 22:14-23:56).   

Passion Sunday: Theological Insights

1. Jesus’ Suffering is a Sign of love: In John 15:13, we are told: “No greater love can a man have than to lay down his life for his friends.” This sacrificial act of love reveals God’s love for humanity and the reason for Christ’s passion.

2. Jesus’ Suffering is an Invitation to love: The scripture says “Love one another, just as I have loved you” (John 15:12). The love which Jesus demonstrates further invites us to love one another as Christ has loved us. 

3. Jesus’ Suffering is a Revelation about love: Mark 8:34 reveals:  “If anyone wants to be a follower of mine, let him renounce himself and take up his cross and follow me.” This scripture discloses the depth of love God has for humanity. This covenantal love is equally expected of Christians.  

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

                                         Palm/Passion Sunday – April 14, 2019.

Readings: Is. 50:4-7; Ps 22:8-9.17-18a.19-20.23-24(R.2a); Phil. 2:6-11;

 Gospel – Luke 22:14-23:56.

Theme - Passion Sunday: Lessons in Self-Emptying 

Introduction

Friends in Christ, another Passion Sunday is here. Palm or Sunday marks the beginning of Holy Week. It reminds us of the messianic triumphant entry of Jesus into Jerusalem to face his blessed passion and so enter into his glory. Today’s liturgical ceremony is meant to concretize our hope. This is because palms are signs that we are willing to march with Jesus not only in moments of triumph and glory, but also in times of fall and agony.

As we go in procession with the palms today, we are urged to proclaim Christ as our messiah without fear. Therefore, I would like us to reflect on the theme: “Passion Sunday: Lessons in Self-Emptying.” The theme is so chosen because Christ faced his passion as a humble servant who is willing to lay down his life for his flock as we read in the Passion Narrative. 

  

Background & Summary of the Readings

In the first reading (Is. 50:4-7), the Prophets Isaiah speaks about the suffering servant. He presents the suffering servant as one who willingly offers his back to those who strike him and his cheeks to those who tore at his beard. He doesn’t turn away from insults and spittle but depends on God as his helper. Finally he says: “I have set my face like a flint, I know I shall not be shamed.”

The second reading (Phil. 2:6-11) presents Jesus as a humble servant who although was in the form of God, did not count equality with him a thing to be grasped. Rather, he emptied himself, taking the form of a servant; being born in the likeness of men. He further notes that he was humbler yet to accepting to death on the cross but God raised him up and gave him a name which is superior to all other names under heaven. That is why, he also states, every knee must bend and every tongue confess that Jesus Christ is Lord to the glory of God the Father. The gospel presents the Passion of the Lord according to Saint Luke (Luke 22:14-23:56).   

Passion Sunday: Theological Insights

1. Jesus’ Suffering is a Sign of love: In John 15:13, we are told: “No greater love can a man have than to lay down his life for his friends.” This sacrificial act of love reveals God’s love for humanity and the reason for Christ’s passion.

2. Jesus’ Suffering is an Invitation to love: The scripture says “Love one another, just as I have loved you” (John 15:12). The love which Jesus demonstrates further invites us to love one another as Christ has loved us. 

3. Jesus’ Suffering is a Revelation about love: Mark 8:34 reveals:  “If anyone wants to be a follower of mine, let him renounce himself and take up his cross and follow me.” This scripture discloses the depth of love God has for humanity. This covenantal love is equally expected of Christians.  

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

Fifth Sunday of Lent, Year C – April 7, 2019.

Readings: Is. 43:16-21; Responsorial Psalm Ps 126:1-2.2-.4-5.6(3); 

Phil. 3:8-14 & Gospel Luke 8:1-11.

Theme: The Adulterous Woman & the Gender Question!

Introduction

Since the time of the Civil Rights Movement (mid-1950s) in the United States of America (USA) sparked off by the refusal of a black seamstress, Rosa Parks to give up her seat to a white man on a Montgomery, Alabama, public bus in 1955, the likes of Martin Luther King Jr and other feminists have risen to the occasion to condemn in totality, the discrimination and marginalization of women. Today, the consistency with which biblical principles are used to either argue for or against the discrimination of women is baffling. The good news is that in today’s gospel, Jesus addresses the issue (of discrimination of women) squarely. In this reflection tilted: “The Adulterous Woman and the Gender Question,” we shall highlight background and summary of the readings, biblical examples of discrimination of women, factors responsible for discrimination of women, pastoral lessons, homiletic quotes to remember and conclusion.

Background & Summary of the Readings

The first reading (Is. 43:16-21) narrates how God delivered the people of Israel from their ordeal in Egypt. It equally tells how he urged the people not to brood over past events. On the contrary, he promised to do something new namely creating a road in the desert and rivers in wastelands. What is more, he notes that the wild animals would honour him for bestowing water in the land as well as the wastelands to the drinking pleasure of the chosen people. As a consequence, the reading states that, the elect would sing the praises of the Lord for his kindness.  

In the second reading (Phil. 3:8-14), St. Paul tells the Philippians that he has accepted the loss of everything for the sake of Christ. He charges that if only he can find Christ, every other thing is filth. He maintained that he has gained uprightness not form the Law but from Christ based on faith and the power of the resurrection as he partakes in the passion. He noted that he is still struggling to win the prize for which Christ has called him. He emphasized that what is at stake is forgetting what is behind him in order to forge ahead to the finishing point to win the prize of God’s heavenly call in Christ Jesus.  

The Gospel (Luke 8:1-11) recalls how the Scribes and Pharisees brought in a woman whom they allegedly caught in the act of adultery while Jesus was teaching in the Temple; after he had returned from the Mount of Olives. Making her stand in the middle of the crowd, they told Jesus that they wanted to know his position concerning the crime because in the Law of Moses, women of this kind were supposed to be stoned to death. We are told that they asked that question to put him to test.

But he bent down and wrote on the ground with his finger. As they insisted in asking the question, he straightened up and said, he who has no sin should be the first to stone her; then he bent down and wrote for the second time; at that, they went away one by one, beginning from the eldest to the least leaving the women with Jesus. When he straightened up, he said, “Woman, where are they? Has no one condemned you?” She replied, “No Sir” and Jesus said: “Neither do I condemn you…go away and from this moment sin no more.”  Apparently, the woman did not commit adultery alone but she was the only person who was caught and brought for condemnation and execution. There was no mention of the man. This brings us to the issue of discrimination of women.

Biblical Examples of Discrimination of Women

1. Susanna: The book of Daniel Chapter 13 reveals the story of a fair Hebrew woman by name Susanna who was falsely accused by two elders for sleeping with a young man. As she was bathing in her husband’s garden, she sent her attendants away. Just then, two lustful men secretly entered the garden and wanted to sleep with her but she resisted them. As a result, she shouted and they laid false accusation on her that they caught her committing adultery with a young man. They said, the young man was too strong for them that is why he escaped. It took the Spirit of God in Daniel to rescue the daughter of Abraham from their claws.

2. Mary Magdalene: Another woman who suffered discrimination in the hands of the Pharisees was Mary Magdalene, the prostitute who was exorcised of seven demons. When the Pharisee who asked Jesus to come to his house saw her washing Jesus’ feet with her tears, drying them with her hair, kissing them many times and rubbing them with the perfume, he thought to himself: “If Jesus were a prophet, he would know that the woman touching him is a sinner” (Cf. Luke 7:36-50). No doubt, the Pharisee’s statement was condemnatory!

3. The Woman of Samaria: The encounter between Jesus and the woman of Samaria (John 4:4-42) at Jacob’s well is one that relates to the discrimination of women. Little wonder the disciples wondered why Jesus was talking to a woman in public. 

4. Feeding of the Crowd: In the stories of the feeding of the four (Cf. Matthew 15:29-39) and five thousand (Cf. Matthew 14:13-21; Mark 6:30-44; Luke 9:10-17; John 6:1-14) respectively, based on the Jewish culture, women and children were not counted – they didn’t matter. Yet, surprisingly, they would be more than men since women are naturally more religious than men.

Factors Responsible for Discrimination of Women

1. Cultural, Religious and Societal Norms: In Africa, Asia, the Middle East and other parts of the world, cultural, religious and social norms are often advanced as reasons for not giving women equal opportunities like their male counterparts. We must no mistake roles for rights. However, what often plays out is that while women labour a lot in terms of child-bearing, caring and providing for their families plus doing domestic chores, they are the ones who suffer the most in terms of sexual and domestic violence, educational backwardness and other such abuses. The excuse that is often given is, “our culture, religion and society” says “women are to be seen and not heard.”

Perhaps this is what leads to the forceful abduction and Islamization of girls in northern Nigeria. The case of a minor, Ese Duru who was abducted from Bayelsa in lieu of forceful Islamization is fresh in our minds.  How about that of late Ochanya Ogbanje, in Benue State, who was serially molested sexually by the male child and husband of her aunty leading to complications and eventual death? This is a huge challenge for Christians! 

2. Male Chauvinism:  The patriarchal nature of society has given men advantage over women such that evil men stretch male-chauvinism to its limits. In a situation where women are denied basic rights such as education or foods (like egg and chicken-gizzard) in some cultures in Africa, it is regrettable. In some societies, women cannot inherit property or even speak at family meetings. The male dominance has created a situation where women work like donkeys while some of the men are out there enjoying themselves. What is worrisome is that the mentality that a man is superior to a woman and owns her if she is married to him has further made polygamy a sweet option for some men – they can marry, divorce and remarry at will. This is another big challenge for Christianity!    

  

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

Fourth Sunday of Lent, Year C (Laetare Sunday) – March 31, 2019.

Readings: Jos. 5:9a.10-12; Responsorial Psalm Ps 34:2-3.4-5.6-7(9a); 

2 Cor. 5-17-21 & Gospel Luke 15:1-3.11-32.

Theme: The Prodigal Son and His Prodigal Father!

Introduction

Beloved in Christ, today being Fourth Sunday of Lent is called Laetare or Rejoice Sunday. It is so called because the Latin words of the Introit “Laetare Jerusalem” (Rejoice, O Jerusalem) taken from Isaiah 66:10 appear in the entrance antiphon at Mass in the Western Christian Liturgical Calendar. As we continue our annual Lenten Observances of prayer, fasting and almsgiving, the Church bids us rejoice because our redemption is near.

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

Today, the presents us with the parable of “The Prodigal son and His Prodigal Father” as an opportunity to learn from the dangers of straying from God on the one hand, and the indescribable love of the Father on the other. As such, we shall consider the background and summary of the readings, pastoral lessons, homiletic quotes to remember and conclusion.

Background & Summary of the Readings

The first reading (Joshua 5:9a.10-12) narrates how the Lord renews his Covenant with the Israelites through Joshua at Gilgal. It assures that Yahweh has taken away his people’s shame thus reconciling them to himself. It further tells how the people encamped and kept the Passover there on the fourteenth day of the month in the evening at Jericho. It indicates how they ate what the land of Canaan produced - unleavened bread and roasted ears of corn.

In the second reading (2 Corinthians 5-17-21), St. Paul categorically states that “Anyone who is in Christ Jesus is a new creation.” He notes that the older order has passed away and a new one is at work. He maintains that God gave us a ministry of reconciliation even as he states that God was in Christ reconciling the world to himself; not holding anyone’s faults against them. He, therefore, says: “In the name of Christ, we appeal to you to be reconciled to God” stressing that for our sake, God made the sinless one a victim for sin so that we might be the righteousness of God.

The Gospel of Luke (15:1-3.11-32) presents us with the classical story of God’s love for us. In this narrative, which I christened, the parable of “The Prodigal Son and His Prodigal Father,” Jesus chides the Pharisees who complained that tax collectors and sinners were among his audience. As such, he told the parable against this backdrop to demonstrate that the Father’s love does not discriminate but is elastic and ever anew.

By way of summary, the parable of the prodigal son is about a man who had two sons and the younger one demanded a share of his father’s property. When the father obliged him, he went to a far away country and spent the money on loose living. When his money got finished and the country experienced a severe famine, he hired himself to one of the locals who put him on his farm to feed pigs. He would have been happy to feed on the husks of the animals but no one gave him.

When life became unbearable, he thought of going back to his father who had more than enough; whose hired men lived in plenty. While he was far away, the father who saw him was moved with pity, ran and clasped and kissed him. The son said he was sorry for offending God and his father but his father who was overjoyed ordered that the best robe, ring and sandals be brought fro him. In fact, he also commanded that the fattened calf be killed because it was fitting for them to celebrate because his son who was dead has come back to life.

Meanwhile, the eldest son who was in the fields enquired and one of the servants gave him the gist. He was bitter and refused to enter the house. The father came out to explain how fitting it was to celebrate the return of his brother. In his frustration, the elder son called his brother: “This son of yours” and insinuated that he came back after spending his father’s property on his loose women. He also expressed sadness that he had slaved for his father all these years and never was he given as much as kid to celebrate with his friends.

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

Third Sunday of Lent Year C – March 23, 2019.

Reading: Ex 3:1-8,13-15; Responsorial Psalm 102:1-4,6-8,11; 

1 Cor. 10:1-6,10-12 & Gospel Luke 13:1-9.

Theme: Produce or Perish!

Introduction

Friends in Christ, as we continue our Traditional Lenten observances of prayer, fasting and almsgiving, our liturgy charges us to assess our lives on the expected good deeds we are supposed to produce as Christians. Based on the parable of the fig tree in today’s gospel, our liturgical reflection titled, “Produce or Perish,” shall take us through the background and summary of the readings, pastoral lessons, homiletic quotes to remember and the conclusion. 

Background & Summary of the Readings

The first reading (Ex 3:1-8,13-15) reveals how Moses encountered God in the burning bush when he went to look after the flock of Jethro, his father-in-law and priest of Midian. It tells how God called from the burning bush and ordered him to come nearer yet take off his shoes for the place he was standing on is a holy ground. It further discloses how God reveals himself as the God of Abraham, Isaac and Jacob. We are told that Moses covered his because he was afraid to look at God.

Thereafter, the Lord told him that he has seen the miserable condition of the people of Israel in Egypt. He maintained that he would deliver them from their slave-masters and lead them to the land of Canaanites, flowing with milk and honey. Disclosing himself as “I Am who I Am,” the Lord noted that his name shall be invoked for all generations to come.   

In the second reading (1 Cor. 10:1-6,10-12), St. Paul takes the Corinthians memory lane to reveal how their fathers were guided by a cloud to pass through the red sea. He tells how they ate spiritual food and drank spiritual drink from the rock. He discloses that that rock is Christ. He noted that regrettably, despite all the Lord did for them, they failed to please him which lead to their corpses littering the desert.

He emphasized that all this happened to serve as a warning to Christians who have allowed lust for forbidden things to take the better of their lives. He further cautioned those who always complain to take these things that the scripture talks about as a warning. Using the end time to draw his audience closer to Christ, he said, those who think they are safe ought to beware of falling. 

The Gospel (Luke 13:1-9) presents the response of Jesus to the people who felt that the Galileans whose blood Pilate mingled with their sacrifices suffered because of their sins. He maintained that it wasn’t the case and called on his audience who are supposedly Pharisees to repent or perish. Using the example of the 18 people on whom the tower at Siloam fell and killed, Jesus insisted that they were not guiltier than others. Again, he told them to repent. He used the opportunity to tell the parable of the fig tree which was due for cutting because for 3 years, it didn’t give fruit to the owner. But the man looking after it pleaded for just one more year to be given so that he might manure it and if it does not produce, it should be cut down.

Pastoral Lessons

1. The Holy Ground that Moses took off his shoes in the first reading stands for the Church in contemporary times which is the sanctuary that produces citizens of heaven in this would who distinguish themselves as the salt of the earth and the light of the world (Cf. Matthew 5:13 & John 8:12).

2. By revealing himself as the God of Abraham, Isaac and Jacob, God wanted to teach us that his name should be invoked for all generations to come.

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

Second Sunday of Lent Year C – March 17, 2019.

Reading: Genesis 15:5-12,17-18; Responsorial Psalm 26:1,7-9,13-14; 

Philippians 3:17-4:1 & Gospel Luke 9:28-36.

Theme: Listen to Him!

Introduction

Beloved in Christ, the Second Sunday of Lent calls us to reflect on listening to Jesus, the legitimate Son of the Father. Aware that we are living in a distracting world, the Church sets aside this Sunday’s readings to help us reflect on who to listen to. Amidst contemporary dissenting voices which lure us from paying attention to what is spiritual, our liturgy uses the Lenten period in which we are called to pray, fast and engage in almsgiving, to challenge us on the spiritual value of active listening. We shall highlight the background of the readings, state the two types of reading and indicate the pastoral lessons that flow from it. 

Background & Summary of the Readings

The first reading (Genesis 15:5-12,17-18) details us about the Covenant God established with Abraham. It tells how Abram listened to God talk to him about how his descendants will be numerous like the stars of heaven. We are told that “Abram put his faith in the Lord, who counted this as making him justified.” The Lord assured him that He was the one who brought him out of the land of the Chaldaeans to make him an heir to this land. When he asked how this would come about, the Lord ratified the Covenant between him and Abram by consuming the sacrifice of animals with fire.

In the second reading, (Philippians 3:17-4:1) St. Paul warns those he calls the “enemies of the cross of Christ” noting that “they are destined to be lost.” Cautioning those who take to gluttony by making food their God, he said it is saddening that they are proud of what should be shameful. He, therefore, indicated that our homeland is in heaven where our saviour is waiting to transform our wretched bodies into copies of his glorious body with the power he subdues the entire universe. He urged the Philippian-community to be faithful. He noted that he missed them very much and that they are his joy and crown.   

The Gospel reading (Luke 9:28-36) disclose how Jesus took with him Peter, James and John to Mount Tabor where he was transfigured. We are told that as his clothes were dazzlingly white, Moses and Elijah appeared in glory and were talking about his going to Jerusalem to face his passion. As soon as they left, Peter became mesmerised and asked Jesus permission to build three tents – one for Jesus, a second for Moses and the third for Elijah. The Gospel disclosed that as he spoke, a cloud covered them and the disciples were afraid. Just then, a voice came from the cloud: “This is my Son, the Chosen One. Listen to him.” After that, Jesus was found alone and the disciples told no one what they saw. Since the Gospel reveals how Jesus listened to Moses and Elijah and the voice of the father, we would highlight the two types of listening there are:

Types of Listening

Active Listening: Active listening entails turning the faculties on to communicate with God in silent or vocal prayer. Active listening enables a sender and a receiver to exchange banters in a mutual communication in such a way that feedback takes place. This kind of listening involves sufficient disposition on the part of sender for effective communication.

Passive Listening: Passive listening is that type of listening which is boring and presents a scenario where a receiver does not pay attention to the sender. When someone you are talking to is not paying attention, passive listening takes place. In the context of prayer, someone might be physically present before God but his or mind is far away from Him. Whether one is in the Church or chapel before the Blessed Sacrament, passive listening leads to lack of spiritual connection between that person and God. This is because this kind of listening is characterized by absent-mindedness.

Pastoral Lessons

1. In the conversation between God and Abram which we read in the first reading, we are urged to listen to God unveil his promises for our lives.

2. By ratifying the Covenant He made with Abram, through the sacrifice of animals which were consumed by fire, the Lord teaches us the value of both contemplative and active life, calling us to accompany paying attention to his summons with concrete action. 

3. St. Paul warning that those who are the “enemies of the cross of Christ - are destined to be lost” is a call for us to reform our ways as we follow Jesus in the Stations of the Cross.

4. His caution to those who take to gluttony by making food their god reminds us about the virtue of fasting from food during Lent in order to feed the poor. 

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

First Sunday of Lent Year C – March 10, 2019.

Reading: Deut. 26:4-10; Responsorial Psalm 91:1-2.10-11.12-13.14-15(R.15b);

Rom. 10:8-13 & Gospel Luke 4:1-13.

Theme: Deliver Us From Evil!

Introduction

Friends in Christ, I welcome you heartily to the first Sunday of Lent. Indeed, Lent is a season of grace which invites us to take to the traditional practices of prayer, fasting and almsgiving even as we follow Jesus in the Stations of the Cross. Today, the Church wants us to reflect on the temptation of Jesus as a stepping stone to overcoming the ploy of the devil as we await the resurrection of Christ on Easter Sunday morning. We shall highlight the background of the readings, state the types of temptation there are and also pinpoint the expected pastoral lessons.   

Background & Summary of the Readings

In the first reading, (Deut. 26:4-10) Moses recounts to the people how their forebears came from Aram and became a great nation but were ill-treated by the Egyptians. He maintained that they called on God who saw their misery and oppression and delivered them through signs and wonders with an outstretched arm. What is more, he brought them to the Promised Land, a land flowing with milk and honey. He decided to bring the first-fruits of the produce of the soil that God gave them as a sign of gratitude to him for delivering them from evil while commanding the people to do same in worship of the Lord.  

The second reading (Rom. 10:8-13) drives home the message that God delivers those who believe from their hearts that they are made righteous and confess the name of Jesus with their lips while having him as their helper. The epistle emphasizes that “everyone who calls on the name of the Lord will be saved.”   

The message of the Gospel (Luke 4:1-13) contains the temptation of Jesus by the devil. Before highlighting what transpired between Jesus and the devil, it is important to understand that at this time, Jesus was about to begin his public ministry. He was aged 30. As such, as a faithful Son, he sought his Father’s divine intervention by engaging in prayer and fasting for 40 days and nights. When Satan saw that he was hungry, he used the scripture to tempt Jesus by telling him to turn stones into bread to fulfil that need. Because he knew the whole of the scriptures, he replied that “Man does not live on bread alone.”

Next, the devil took him to a height, showed him the splendour of the world and lied that the kingdoms of the world were given to him which was why he promised that if Jesus worshiped him, he would give it to him. But again, Jesus used scripture saying: “You must worship the Lord your God, and serve him alone.” The last temptation took place at the parapet of the temple in Jerusalem where Satan told Jesus to throw himself down because scripture says, God will send angles to guard him from being hurt. Using the bible, Jesus replied: “You must not put the Lord your God to the test.” 

Types of Temptation

In his Summa Theologica, St. Thomas Aquinas describes the causes of sin which can be likened to the different types of temptation as concupiscence of the eyes, concupiscence of the flesh and the pride of life. We shall highlight them as follows:

a). Temptation or Concupiscence of the Eyes: The temptation of Adam and Eve in the garden of Eden (Genesis 3:1-13) and the temptation of Christ in the wilderness (Luke 4:1-13 & Matthew 4:8-10) speaks to the heart of the temptation or concupiscence of the flesh. Often times, our eyes lust for material possessions and the mundane-goodies of this world which in the end put us in trouble. 

b). Temptation or Concupiscence of the Flesh: Identifying concupiscence of the flesh as one of the causes of sin, Thomas Aquinas makes the point that we are induced into sin through inordinate desires - The lust of the flesh includes sexual permissiveness and vain desires. The devil excites within us the concupiscence of the flesh so as to commit sin. The “lust of the flesh,” appears in two more significant passages of Scripture - the temptation of Eve in the Garden (Genesis 3:1-6) and the temptation of Christ in the wilderness (Matthew 4:8-10). Our passion often prepares us for the sins of the flesh such as gluttony, masturbation, fornication, adultery, bestiality, homosexuality and lesbianism. 

c). Temptation or Concupiscence of the Pride of Life: Someone has defined pride of life as anything that is “of the world,” meaning anything that leads to arrogance, ostentation, pride in self, presumption, and boasting. The phrase “pride of life” is biblical: “For everything in the world - the lust of the flesh, the lust of the eyes, and the pride of life - comes not from the Father but from the world” (1 John 2:16). John makes it clear that anything that produces the pride of life comes from a love of the world and “if anyone loves the world, the love of the Father is not in him” (1 John 2:15). This falls in line with the third temptation of Jesus. 

Pastoral Lessons

1. Since the Lord delivered the people of Israel from the misery, slavery and oppression they suffered in Egypt, his hand is not too short to deliver us (Isaiah 59:1) from our personal and communal malaise as individuals and a nation.

2. Despite the deadly disease you are suffering from, the pain of abuse, heartbreak and financial bankruptcy you are currently going through, the Lord who took the people of Israel to the Promised Land, flowing with milk and honey, is able to raise the dry bones in you (Ezekiel 37:1-14).

3. We are reminded that just as the Israelites brought the first-fruits of the produce of the soil that God gave them as a sign of gratitude to him for delivering them from evil, we ought to always appreciate God for saving us from various calamities because this is a crucial aspect of our worship of God.

4. Since God delivers those who believe from their hearts that they are made righteous and confess the name of Jesus with their lips and have him as their helper, we are challenged to renew our faith-commitment in proclaiming Christ to all peoples without fear.

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

Eight Sunday of the Year C – March 3, 2019.

Reading: Sir. 27:4-7; Responsorial Psalm 92:1-2.12-13.14-15(R.1a);

 1 Cor. 15:54-58 & Gospel Luke 6:39-45.

Theme: Guarding the Tongue!

Introduction

Friends in Christ, our liturgy today cautions us about the wrong use of the tongue. The scripture says, “Out of the abundance of the heart, the mouth flows” (Cf.  Matthew 12:34; Proverbs 4:23; Proverbs 10:11; Psalm 14:1). That is to say, the tongue does not act on its own. It is propelled by something from the inside. Indeed, it is from the inner recesses of the heart that the mouth flows. This is why the bible says, “Whoever would love life and see good days must keep their tongue from evil and their lips from deceitful speech” (1 Peter 3:10).

Today’s reflection titled, “Guarding the Tongue” shall consider the summary of the readings and the biblical examples of those whose speech caused their destruction. It shall also raise questions about contemporary implications of foul speech which would lead to the pastoral lessons. 

Background & Summary of the Readings

The Wisdom Book of Ecclesiasticus where we took our first reading (Sir. 27:4-7) relates that “a man’s words betray what he feels.” Ben Sirach empathically states that “the defects of a man appear in his speech.” He also warns against praising people before they speak since speech is the test of a man’s character and integrity.

In the second reading (1 Cor. 15:54-58), St. Paul argues that Death is swallowed up in victory because a time would come when perishability would put on imperishability and mortality, immortality. He maintains that we should thank God for the victory through Jesus Christ. He urges that the faithful should go on working for the Lord and never give up stressing that their labour shall never be in vain. 

The gospel (Luke 6:39-45) recounts Jesus’ teaching about the close relationship between the heart and the mouth. In his catechesis, Jesus insists that the mouth merely says what is stored in the heart. He compares the scenario with a tree noting that a rotten tree cannot produce good fruits; likewise, a good tree cannot produce bad fruits which indicate that a good person is known through his or her speech.

He also cautioned against hypocrisy stressing that a blind man cannot lead another blind man. By implication, he was challenging his audience to individually ensure that they seek personal purity from the inside before they can engage in reforming others through their speech and action.    

Biblical Examples of Those Whose Speech Put them in Trouble

1. Ananias and Sapphira: A classical example of those whose speech caused their destruction are Ananias and Sapphira who decided to lie. They decided to hoard some parts of the money that accrued from the sale of their land and declared a little before the apostles. The long and short of the story is that they were struck dead (Cf. Acts 5:1-11). 

2. Apostle Peter: When Jesus told his disciples about his impending death, Peter took him aside and began to rebuke him. “Never, Lord!” he said: “This shall never happen to you!” (Cf. Matt 16:22). Jesus had to rebuke him for such hate-speech because he was thinking in the flesh. He was a stumbling block to Jesus’ going into Jerusalem to face his passion.                  

Contemporary Implications of Foul Speech

1. Have you ever considered how many people have lost their lives because of gossip?

2. Do you realize that some people have lost their jobs because of backbiting and gossip?

3. Has it occurred to you that some people are at the highest echelon of power today because they blackmailed others?

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

Seventh Sunday of the Year C – February 24, 2019.

Reading: 1 Sam. 26:2.7-9.12-13.22-23; 

Responsorial Psalm 103:1-2.3-4.8 &10.12-13(R8a); 1 Cor. 15:45-49 &

 Gospel Luke 6:27.20-38.

Theme: Touch Not My Anointed!

Introduction

Friends in Christ, it gives me great pleasure to congratulate my fellow country men and women for defying all circumstances by coming out en masse to excising their franchise in Saturday’s presidential election. To my mind, this year’s election elicits political awareness and a big improvement in our democratic process. We pray for those who lost their lives in unfortunate circumstances in Borno, Bayelsa, Rivers, Yobe, Kogi, Ebonyi, Lagos and Zamfara as widely reported by The Situation Room. As we fervently pray for the peaceful repose of their souls, we look forward to results that would change the fortunes of the masses in our land.

On this Sunday, the Church invites us to reflect on respecting the “the Lord’s anointed” bearing in mind the law of charity as it relates to loving our enemies and doing good to them. Titled “Touch Not My Anointed,” our reflection would take into cognisance the background of the readings even as it situates it around the practical pastoral lessons.  

Background & Summary of the Readings

As a prelude to the story of the first reading (1 Samuel 26:2.7-9.12-13.22-23), it is important to understand that Saul, who was of age and needed a successor became jealous of David, his guitarist and wished to kill him. Meanwhile, Jonathan his son loved Saul. On this day, Saul went to the wilderness of Ziph in company of three thousand men in search of David to eliminate him. We are told that God caused Saul and his men to undergo a deep sleep. While they slept, David and Abishai went inside their camp. Abishai asked David permission to kill Saul immediately but David said, “Do not kill him …the Lord forbids that I should raise my hand against the Lord’s anointed.” 

At that, he commanded Abishai to take Saul’s spear which was stuck to the ground and the pitcher of water beside his head. When they had crossed over to the other side, David called out from a high mountain that one of the soldiers should come over and collect the king’s spear and jar of water. The reading surmised that David said: “The Lord repays everyone for his uprightness and loyalty. Today the Lord put you in my power, but I would not raise my hand against the Lord’s anointed.” 

The second reading (1 Cor. 15:45-49) compares Adam, the first man and Jesus, the last man calling the former a living soul and the latter, a living spirit. It notes that the first man was from the earth while the last man came from heaven noting that we are like the first man. However, it calls us to look up to a higher destiny where Christ the last man is, stressing that we who have been modelled like the earth man would also be modelled as the heavenly man.   

The Gospel (Luke 6:27.20-38) reading brings the golden rule laced with teachings surrounding the love for others. Jesus brings a completely new story concerning “An eye for an eye, and a tooth for a tooth.” In an unprecedented manner, he insists that if someone slaps you on one cheek, turn the other; if someone takes your tunic, offer him your cloak as well; he urges all to give to the needy. He maintains that even sinners are kind to sinners noting that if Christians limit their charity to fellow Christians, it means that they are not any different from sinners. 

In summary, Jesus states: “Be compassionate as your heavenly Father is compassionate.” This implies resisting being judgemental and condemning others; he calls all to readily forgive one another and be open-handed in giving, indicating the outcome: “There will be gifts for you: a full measure, pressed down, shaken over, will be poured into your lap; because the amount you measure out, is the amount you will be given back.” The message of the gospel that we should not judge or condemn others prepares us for seeing our religious leaders for who they are and giving them the respect they deserve. 

Three Biblical Examples of “Touch Not My Anointed”

1. Case of Miriam: The book of numbers (Num. 12:1-16) relates the tragic tale of Miriam and Aaron who grumbled against Moses’ choice about his marriage to a Cushite woman. The bible says, God immediately stroke Miriam with leprosy.

2. Case of Michal, Daughter of Saul, Wife of David: Also, the bible (2 Samuel 6:22-23) tells the story of Michal, daughter of Saul and wife of David who criticized her husband for dancing shamelessly before the Ark of the Covenant. We are told that God was enraged with her and made her barren for the rest of her life. 

3. Case of David Sparing Saul: The scripture relates how when Saul hated and wanted to slay David, the latter rebuked the Amalekite who killed Saul indicating his divine anointing. He challenged him thus: “Who told you to lay your hands on the Lord’s anointed?” (2 Samuel 1:14). Suffice it to opine that God always protects his own. Isn’t this a lesson of faith for us in contemporary times?  

Pastoral Lessons

1. David’s timeless remark: “The Lord forbids that I should raise my hand against the Lord’s anointed” calls those who have killed or assaulted men of God to seek true repentance.

2. It also reminds the faithful especially those who kill priests with their tongues or report them to the media for ridicule, to remember that judgement awaits them if they do not change their ways.

3. By resisting to murder Saul when he had the chance, David teaches us to leave vengeance for God.

4. St. Paul’s typology of the first man and the last man reminds us that although we carry the flesh of Adam, Christ invites us to embrace his spirit which helps us to be charitable in order to live with him in the great beyond.