Shikrot Mpwi - Sunday Synopsis with Fr. Justine J. Dyikuk Twenty Eight Sunday of the Year, A – October 11, 2020

Readings: Isaiah 25:6-10; Responsorial Psalm Ps 22:1-6; Phil 4:12-14,19-20 & Gospel Matthew 22:1-14.

Theme: Of the Wedding Garment!

Sunday Synopsis

In the first reading, the prophet Isaiah assures that at the wedding feast of the lamb, the Lord would destroy death forever and wipe away his people’s shame. In the second reading, St. Paul urges us to endure full stomach or empty stomach in our discipleship towards heaven while assuring that we can master everything with the help of the one who strengthens us. Jesus’ story of the wedding feast reminds us to weave our wedding garments of integrity and holiness now even as we relish the Holy Eucharist, a foretaste of the eschatological banquet.

Introduction

Friends in Christ, today, integrity and holiness are presented as prerequisites for attending the wedding feast of the lamb. Titled “Of the Wedding Garment,” our liturgy invites us to weave our wedding garments now. It suggests that the celebration of the Holy Eucharist remains the best tailoring institute for acquiring the requisite skills for the eternal journey.

Background and Summary of the Readings

In the first reading (Isaiah 25:6-10), the prophet Isaiah assures that the wedding feast of the lamb would take place on a mountain. The reading suggests that that mountain is the New Jerusalem where Isaiah assures that the Lord would destroy death forever. What is more, tears, mourning and shame would be replaced by exultant praise and the gift of everlasting life.

Weaving the wedding garment requires endurance and patience. This is the more reason why like in the second reading (Phil 4:12-14,19-20), St. Paul urges us to endure full stomach or empty stomach in our discipleship towards heaven. He assures that we can master everything with the help of the one who strengthens us.

The “window parable” of the wedding feast which Jesus presents in the gospel (Matthew 22:1-14) reveals what happens before, during and after a typical wedding. The crucial points of the text are: The wedding invitation is open to all, wearing a wedding apparel is a must, failure to be washed in the blood of the lamb attracts punishment and the fact that we should ensure we are among the VIPs who must not forget to wear their sparkling uniform.

Jesus is the story teller and the chief priests and elders of the people are the audience. The king is God while the king’s servants are the prophets. The first people who refused to turn up for the wedding are the chief priests, elders of the people and the Israelites; the banquet is the Old Passover which is a prelude to the New and Everlasting Covenant which Christ enacted with his blood thus giving us the Holy Eucharist; reasons of not turning up at the banquet include apathy mundane interests and sheer wickedness. The second people who honoured the invitation are Gentile nations. The man without the wedding clothe represents all those who lack integrity and holiness. The wedding feast is at the end of time.

Pastoral Lessons

1. Embrace the Eucharist as a Foretaste of the Wedding Feast: Since the new banquet prefigured by the celebration of the Holy Eucharist here on earth provides us with a glimpse of what would happen at the wedding feast of the lamb where tears, mourning and shame would be replaced by exultant praise and the gift of everlasting life, we are urged to embrace the celebration of Holy Mass with our whole lives.

2. You are a VIP at the Lord’s Feast: Considering the person who sends the invitation, the kind of high-profile wedding that it is and what is spent, failing to show up smacks of disrespect and ingratitude for failing to show up at a feast in which you are a Very Important Personality (VIP).

3. Do Not Ignore Contemporary Prophets: The way priests and those who speak truth to power are hated, maligned and destroyed demonstrates that we too are guilty of either ignoring or killing the king’s servants, contemporary prophets who challenge our ungodly ways.

4. Don’t be too Busy to Ignore the Gospel: Rather than oblige Jesus, like the people who made excuses in Jesus’ parable, many of us are too busy with our “farms” and “businesses” such as building a career, amassing wealth or getting involved in dirty politics.

5. Weave Your Garment of Integrity and Holiness Now: The invitation to the wedding feast is free but without the wedding garment of integrity and holiness, we would be thrown out which shows that, the best tailoring institute for acquiring the requisite skills for the eternal journey is the Holy Eucharist.

6. Prepare for Judgment: Since we are the contemporary chief priests and elders of the people whom Jesus addresses this parable to, we are urged to prepare for the final judgement by taking to the Corporal Works of Mercy namely, feeding the hungry, giving water to the thirsty, clothing the naked, welcoming the stranger, healing the sick, visiting the imprisoned, and burying the dead (Cf. Is 58:6, 7).

Summary Lines

1. In the first reading (Isaiah 25:6-10), the prophet Isaiah assures that the wedding feast of the lamb would take place on a mountain.

2. In the second reading (Phil 4:12-14,19-20) St. Paul urges us to endure full stomach or empty stomach in our discipleship towards heaven.

3. He assures that we can master everything with the help of the one who strengthens us.

4. The “window parable” of the wedding feast which Jesus presents in the gospel (Matthew 22:1-14) reveals what happens before, during and after a typical wedding.

5. The wedding invitation is open to all, wearing a wedding apparel is a must, failure to be washed in the blood of the lamb attracts punishment…

Conclusion

Today’s liturgy teaches us about God’s kingdom and the importance of being part of the wedding feast of the lamb. It reminds us that while those who were first invited misbehaved, Gentile nations became beneficiaries of the lavish party. However, it draws attention to the essential requirements of integrity and holiness as meal ticket. May our endurance win us our lives even as we take up to the corporal works of mercy having been empowered by the Holy Eucharist. May God help us to weave our garments in truth and in love. Amen. Have a terrific week ahead!

Shikrot Mpwi - Sunday Synopsis with Fr. Justine J. Dyikuk Twenty Seventh Sunday of the Year, A – October 4, 2020

Readings: Isaiah 5:1-7; Responsorial Psalm Ps 80:8.11.12-13.14.17b.18-19(R.Is 5:7a); Phil 4:6-9 & Gospel Matthew 21:33-43.

Theme: A Cry of Distress

Sunday Synopsis

In the first reading, the Prophet Isaiah decries that despite what God did for Israel, He only got bloodshed and a cry of distress instead of justice and integrity. In the second reading, St. Paul invites us to substitute worry for praying to God with gratitude while filling our hearts with what is noble and worthy of praise. Through the parable of the Vineyard Owner, Jesus invites us to embrace justice by being proactive members of the New Israel who are saddled with the responsibility of cultivating God’s vineyard until He returns in glory.

Introduction

Friends in Christ, our liturgy discloses how God toils for his beloved in expectation of love but only got a cry of distress. Titled “A Cry of Distress,” our readings invite us to be proactive as the Lord’s vineyard saddled with the responsibility of recruiting others for kingdom. As responsible tenants, we are challenged to take our baptismal commitments seriously.

Summary and Background of the Readings

In a song of distress, the Prophet Isaiah (Isaiah 5:1-7) states that despite what God did for Israel, he got bloodshed and a cry of distress instead of justice and integrity. Israel, the Lord’s Vineyard did not bear fruits. Regrettably, he expected grapes from but only got sour grapes; he expected justice but found bloodshed, integrity but got distress.


The second reading (Phil 4:6-9) urges us to replace worry with praying to God so that he may guide our hearts and thoughts as the new tenants of his vineyard. St. Paul insists that with prayer and thanksgiving, we should fill our hearts with what is true, noble, good, pure, virtuous and worthy of praise. He surmised that by so doing, the God of peace would be with us.


The gospel reading (Matthew 21:33-43) presents us with one of Jesus’ mirror parables namely the Vineyard Owner. According to Mark Link (2006) there are Window and Mirror Parables. On the one hand, Window Parables are simple stories or verbal windows which begin with “the kingdom of God is like” through which we derive insights into God or his kingdom. On the other hand, Mirror Parables are stories that act as verbal mirrors which give insights into our lives. Jesus employs them to let his audience identify themselves in what he teaches.


In situating the gospel around Old Testament context, we realize that: The vineyard owner is God, the vineyard itself is the people of Israel, the tenants constitute the leaders of Israel; while the first group of slaves sent by the owner are the early prophets that God sent to Israel, the second group are the later prophets that he sent to his people; the owner’s son who was killed is Jesus and the first leasing of the vineyard refers to the Old Covenant (Link, 2006).

Pastoral Lessons

1. God Fertilizes Our Lives: Our liturgy reveals that God takes care of us in every way by fertilizing our lives like a plant in his vineyard which he manures.

2. God Can Withdraw His Vineyard: Much as we are God’s vineyard which he nurtures, we must not take his care for granted as he could withdraw his vineyard if we take his love for granted.

3. Pray for Bishops: Since the New Tenant Farmers to whom the owner leased the vineyard are the Jesus’ Apostles who also doubled as the New Leaders of Israel, we are urged to pray for Church leaders especially our Bishops so that they can always guide the Church in upholding faith and morals since they are the direct successors of the Apostles.

4. Embrace Values of the Kingdom: Because the second leasing of the vineyard refers to the New Covenant (Link, 2006), contemporary Christians who by the virtue of their baptism entered into a covenantal relationship with God are urged to embrace the values of the kingdom as responsible citizens of the kingdom who are potential citizens of heaven.

5. Be a Responsible Member of the New Israel: Our gospel not only indicates that Gentiles are those responsible for forming the New Israel but challenges us to be responsible members of this new family who are charged to be the salt of the earth and light of the world.

6. Cultivate God’s Vineyard: As children of the New and Everlasting Covenant established by Christ, God has leased his vineyard to us which implies that we must make concerted efforts to cultivate God’s vineyard by recruiting others for the kingdom through righteous living.

Summary Lines

1. In a song of distress, the Prophet Isaiah states that despite what God did for Israel, he got bloodshed …instead of justice and integrity.

2. The second reading urges us to replace worry with praying to God so that he may guide our hearts and thoughts as the new tenants of his vineyard.

3. St. Paul insists that with prayer and thanksgiving, we should fill our hearts with what is true, noble, good, pure, virtuous and worthy of praise.

4. Jesus employs [Mirror Parables] them to let his audience identify themselves in what he teaches.

5. The owner’s son who was killed is Jesus and the first leasing of the vineyard refers to the Old Covenant.

Conclusion

Today’s Responsorial Psalm (Ps. 80:8ff) reminds us that we are God’s vineyard. This is why upon calling the Lord to visit this vine and protect, the psalmist asks for God’s blessing. It is instructive that the Psalmist pledges that we would not forsake the Lord again. As children of the New and Everlasting Covenant established by Christ, God has leased his vineyard to us. What this implies is that we are called to guard the Lord’s Vineyard. As custodians of the kingdom, we are challenged to manure and nurture the Lord’s Vineyard. With today’s Psalmist we pray, “God of hosts, turn again, we implore, look down from heaven and see. Visit this vine and protect it, the vineyard your right hand has planted.” May we not act like the reckless tenants but guard jealously, the Lord’s Vineyard. Amen. Have a fabulous week!

Shikrot Mpwi - Sunday Synopsis with Fr. Justine J. Dyikuk Twenty Sixth Sunday of the Year, A – September 27, 2020

Readings: Ezekiel 18: 25-28; Responsorial Psalm Ps 24:4-9; Phil 2:1-11 & Gospel Matthew 21:28-32

Theme: Faith in Action

Sunday Synopsis

In the first reading, the Prophet Ezekiel invites us to be consistent in righteousness. In the second reading, St. Paul stresses that we should be kind and tender-hearted by emulating Jesus’ humility. In the gospel, Jesus gave the parable of the two sons who were told to go and work for their father. The first said no and later went but the second agreed but never went. This implies that we must walk the talk by practicing faith in action not amusing ourselves with mere lip service.

Introduction

Beloved in Christ, our liturgy invites us to reflect on the theme “Faith in Action.” This theme is predicated on the fact that faith is beyond lip service. Our readings point to ending well not merely beginning well. Both the message of Prophet Ezekiel and St. Paul in the seconding amplify Jesus’ message in the gospel in that they challenge us to walk the talk.

Background and Summary of the Readings

In the first reading, (Ezekiel 18: 25-28) the words of the Lord came to the Prophet Ezekiel that if the upright person renounces integrity to commit sin, he or she would die because of their evil. However, if that person renounces his or her evil ways to become law abiding and honest, they would live.

The second reading (Phil 2:1-11) encourages the faithful to embrace love, tenderness and sympathy towards a common purpose. Therein St. Paul warns against competition and deceit while urging us to consider the other person first. He surmised by inviting all to embrace the humility of Christ who stripped himself of divine glory and took the form of a slave, being born in the likeness of men but God highly exalted him and gave him a name which is beyond all names, to the glory of God the father.

In the gospel (Matt. 21:28-32), Jesus narrates the parable of the two sons of a father who sent them to work in his vineyard. The first said no and later went but the second agreed but never went. By telling this story, Jesus wanted the Chief priests and elders of the people to know that “the first shall be the last and the last, first.” In their self-concerted hearts, the felt they were the Lord’s chosen and so did not need any effort to make heaven. 

 

Pastoral Lessons

1. Renounce Your Evil Ways: The first reading invites us to renounce our evil ways by embracing God’s laws and being honest so as to live here well and enjoy in the next.

2. Stick to Righteousness: Since the first reading insists that if the upright person renounces integrity to commit sin he or she would die, we are challenged to maintain our lane on the express of holiness.

3. Be Kind and Tender-hearted: In the second reading, St. Paul encourages us to embrace love, tenderness and sympathy towards a common purpose as doing so pleases the Lord.

4. Avoid Competition: Christians are equally warned against competition and deceit while being urged to consider others first. 

5. Be Humble: Just as St. Augustine stresses that pride changes angels into devils while humility changes devils into angels, we are encouraged to embrace the humility of Christ who was God but brought himself low and is now being worshipped, adored and glorified.

6. Aim to Finish Well: By telling the story of the two sons, Jesus wants to tell us point blank that what matters is not who starts first but who finishes well – therefore, aim to finish well.

7. Don’t Prevent others from the Kingdom: We are warned not to behave like the Chief priests and elders of the people who would not enter the kingdom but blocked everyone else from entering.

Summary Lines

1. In the first reading, the words of the Lord came to the Prophet Ezekiel that if the sinner renounces his or her evil ways to becomes law abiding and honest, that person would live.

2. The second reading encourages the faithful to embrace love, tenderness and sympathy towards a common purpose.

3. Therein St. Paul warns against competition and deceit while urging us to consider the other person first.

4. In the gospel, Jesus narrates the parable of the two sons of a father who sent them to work in his vineyard.

5. Jesus wanted the Chief priests and elders of the people to know that “the first shall be the last and the last, first.”

Conclusion

At a time that talk appears cheap, we are urged to allow our faith to move beyond emotional outbursts which receive the word with excitement but it soon dies because it has no depth. We are also encouraged to beg the Holy Spirit to animate our souls in a way that we would have a reasoned-faith which cannot be tossed about by the vicissitudes of life. May the word of God resonate with the meditations of our hearts so that our yes would always be yes. Amen. Have a fabulous week.

Shikrot Mpwi - Sunday Synopsis with Fr. Justine J. Dyikuk Twenty Fifth Sunday of the Year, A – September 20, 2020

Readings: Isaiah 55:6-9; Responsorial Psalm Ps 145:2-3.8-9.17-18(R.8a); Phil 1:20c-24.27a & Gospel Matthew 20:1-16.

Theme: A Benevolent God

Sunday Synopsis

The first reading reveals God as a merciful God who is ready to accept the sinner if he or she repents. In the second reading, St. Paul urges us to serve God whether we are alive or death while stressing that we should avoid anything that is inimical to the gospel. The gospel reading presents Jesus as a benevolent father who rewards morning, afternoon and evening Christians equally. Our liturgy challenges us to seek God’s mercy while showing mercy ourselves.

Introduction

Beloved in Christ, our liturgy presents Jesus as a paradoxical hero who supplants the natural tendency of human beings to reward people who came for a certain job equally. He goes against conventions by giving those who got into his harvest first, the same reward as those who came last. Entitled “A Benevolent God” our reflection which challenges us to fix our gaze on the ultimate prize and not get distracted on how long we toiled in the Lord’s vineyard shall scan through the readings for appropriate pastoral lessons.

Background and Summary of the Readings

In the first reading (Isaiah 55:6-9), the Prophet Isaiah tells the people of Israel to seek the Lord while assuring that he is near. He urged the wicked to abandon their ways and return to the Lord as he is rich in forgiving. Just as the heavens are as high above, he surmised that God’s ways are not our ways and his methods are not our methods.

In the second reading (Phil 1:20c-24.27), St. Paul reveals that he is caught in a quandary whether to die or live. He, however, states that life for him is Christ but death would bring him something greater. He stresses that the most urgent need is to be alive for the sake of the Philippians and urged them to avoid anything that is unworthy of the gospel of Christ.

The gospel reading (Matthew 20:1-16) presents us with the parable of the workers who came into a landowner’s vineyard in the morning, afternoon and evening respectively but were rewarded alike. Accordingly, we are told that those who came earlier grumbled but the Master said he was not unjust because he gave as he wished. He challenged the wailers for being jealous over his magnanimity.

Pastoral Lessons

1. Live Up to Expectation: Like those who came in the morning which refers to the Jews especially the Pharisees who threw away the blessings of God and didn’t want sinners to be saved (Mark 2:13-17), morning-Christians are those who were born and baptized into the Church but are not living up to expectation – some end up either leaving the Church or being nominal-Christians. Therefore, if you are a morning Christian, live up to expectation.

2. Grasp Your Opportunity: Like those who appeared in the afternoon represented by the gentiles who were shown mercy as exemplified in the parable of the Good Samaritan (Luke 10:25-37) to the dismay of the Pharisees, Sadducees and Scribes, afternoon-Christians are those who came into the Catholic Church through marriage or conversion but grasped the opportunity like St. Paul and are now teaching others the faith. As such, if you are an afternoon Christian, take your chance.

3. Seek Divine Mercy: Like those who got into the vineyard in the evening, late comers especially prostitutes, tax collectors and sinners like Zacchaeus, the thief on the cross and Mary Magdalene, evening-Christians are those who got into the harvest at the twilight of their lives but found God’s favour. Since God does not refuse good gifts to his children even at the last minute, always seek God’s forgiveness.

5. Share God’s Gifts with Everyone: By paying all the servants the same amount, our liturgy reminds us that God’s ways and methods are not ours which means that since everyone would receive the same reward with the pope, our cardinals, bishops, priests and consecrated men and women, we are charged to share the earth’s resources with everyone including our enemies.

6. Fix Your Gaze on the Ultimate Prize: Since our liturgy reveals the magnanimous and awesome nature of our God who does whatsoever he wills, we are encouraged to fix our gaze on the ultimate reward which is the crown of eternal life.

Summary Lines

1. In the first reading (Isaiah 55:6-9), the Prophet Isaiah tells the people of Israel to seek the Lord while assuring that he is near.

2. In the second reading (Phil 1:20c-24.27), St. Paul [-] states that life for him is Christ but death would bring him something greater.

3. Avoid anything that is unworthy of the gospel of Christ.

4. The gospel reading (Matthew 20:1-16) presents us with the parable of the workers who came into a landowner’s vineyard in the morning, afternoon and evening respectively but were rewarded alike.

5. He (Jesus) challenged the wailers for being jealous over his magnanimity.

Conclusion

Whether we are morning, afternoon or evening Christians, there is one eternal destination and reward. What this means is that it is not how well we started but how well we finish. It behoves on us to pray for the sons and daughters of the Church who began well but are nowhere in the radar of the Church. While there are those who may get into the harvest at the twilight of their lives through baptism or anointing of the sick on their death beds, we must not wait for the last minute before we do the needful. May God help us fix our gaze on the ultimate prize, the crown of eternal glory. Amen. Have a fabulous week!

 

Shikrot Mpwi - Sunday Synopsis with Fr. Justine J. Dyikuk Twenty Fourth Sunday of the Year, A – September 13, 2020

Readings: Ecclesiasticus 27:33-28:9; Responsorial Psalm Ps 102:1-4,9-12; Rom 14:7-9 & Gospel Matthew 18:21-35.

Theme: Forgiveness: Get As You Give

Sunday Synopsis



The first reading discloses that resentment and anger are bad behaviours associated with the sinner. It also reveals that if we forgive, God would forgive us. In the second reading, St. Paul affirms the need for us to be considerate towards others by stating that the life of each one of us has an influence on the other. In the gospel, Jesus demands that we forgive and forget and not act like the debtor who was forgiven a huge sum but throttled his debtor’s throat for owing a little. Our liturgy implies that forgiveness is pay as you go!

Introduction

Beloved in Christ, our liturgy presents us the need for forgiveness. It urges us to position our lives towards relating with God and our neighbour as exemplified by Christ. The readings remind us about the crucial place of anger management in the life of the believer. More realistically, our liturgy reveals that it is the measure that we give that we receive hence the theme: “Forgiveness: Get As You Give.”

Background and Summary of the Readings

The first reading (Ecclesiasticus 27:33-28:9) discloses that resentment and anger are foul behaviours associated with the sinner. It warns that he who exacts vengeance will himself experience vengeance from the Lord who keeps strict records of sin. The reading states that the only criterion for enjoying divine forgiveness is forgiving the wrong our nieghbour does to us. It charges us to remember the four last things - death, judgment, heaven and hell noting that this would help us to stop hating in order to fulfill God’s commandments.

In the second reading (Rom 14:7-9), St. Paul reveals that the life and death of each of one us has an influence on others – this means that we cannot be indifferent about how we treat others or their feelings. Since Christ’s life has a great impact on salvation history, St. Paul challenges us to do same by impacting lives positively through forgiveness.

In the gospel (Matthew 18:21-35) Christ insists that we forgive and not act like the man who was forgiven his debt but went ahead to throw his debtor in prison demanding that he pays the debt. Jesus warns that this is how God would deal with each of us if we do not forgive each other from our hearts. This means that anger must give way for forgiveness.

Forgiveness: The Mandela Example

Nelson Mandela told the story of what happened shortly after he became president. On this fateful day, he asked some members of his close protection to stroll with him in the city for lunch in a nearby restaurant. While there, they sat and asked to be served. As the waiter brought their requests, he said: “I noticed that there was someone sitting in front of my table waiting for food. I then told one of the soldiers to go and ask him to join us with his food. The soldier did as I directed and the man brought his food and sat by my side and began to eat. His hands were trembling constantly until everyone finished their food. When the man left, one of the soldiers said to me, ‘Sir, the man looks quite sick because I noticed that his hands were trembling as he ate!’”

Mandela replied: “No, not at all. That man was the guard of the prison where I was jailed. Often, after the torture I was subjected to, I used to scream and ask for a little water. The same man used to come every time and urinate on my head instead.” He concluded by saying: “So I found him scared, trembling, expecting me to reciprocate now. At least in the same way, either by torturing him or imprisoning him as I am now the President of the State of South Africa. But this is not my character; nor part of my ethics. The mentality of retaliation destroys [people and] states, while the mentality of tolerance [and forgiveness] builds nations. I say, treat others well because no one knows tomorrow.”

Pastoral Lessons

 1. Be Slow to Anger and Rich in Mercy: Since the first reading stresses that resentment and anger are foul behaviours associated with the sinner, we are urged to shun them bearing in mind what the scripture says: “Do not let the sun go down on your anger, and do not make room for the devil” (Ephesians 4:26-27).

2. Learn to Forgive and Forget: Like the pay as you go model of marketing, our liturgy reveals that the measure we give is the measure (Matthew 7:2) – This challenges us to resist vengeance and keeping records of the sins of others because, in the first reading, the Lord assures that when we do these things and pray, our sins would be forgiven.

3. Remember the Last Things: The liturgy draws our attention to the four last things namely death, judgment, heaven and hell (Paragraphs 1013-4, CCC) which serves as a reminder to the fleeting nature of life as enough reason to stop hating and start keeping God’s commandments.

4. Impact the Life of Others: By stating that the life and death of each one of us has its influence on others, St. Paul implies that we must not be indifferent about how we treat others or their feelings bearing in mind that like the Mandela story, impacting the lives of others positively is a sine qua non.

5. Love without Counting the Cost: Our liturgy challenges us to learn from the man in the gospel who was forgiven his debt but went ahead to throw his debtor in prison demanding that he pays the debt; we ought to love without counting the cost – that is, you must learn to forgive without counting how many times.

Summary Lines

1. The first reading (Ecclesiasticus 27:33-28:9) discloses that resentment and anger are foul behaviours associated with the sinner.


2. In the second reading (Rom 14:7-9), St. Paul reveals that the life and death of each of us has its influence on others.


3. In the gospel (Matthew 18:21-35) … Christ insists that we forgive and not act like the man who was forgiven his debt but went ahead to throw his debtor in prison.


4. Jesus warns that this is how God would deal with each of us if we do not forgive each another from our hearts.


5. Anger must give way for forgiveness.

Conclusion

In conclusion, we ought to develop a positive attitude towards managing anger. By the same token, we are urged to forgive limitlessly. It must be acknowledged that forgiveness is difficult. However, if we rely on the help of the Holy Spirit, we would be able to forgive and forget. Prayer, meditation, counseling and psycho-spiritual support are useful remedies for coping with the venom of anger and unforgiveness. May the Holy Spirit help us in fulfilling these coping-techniques through Christ, Our Lord. Amen.

            

Shikrot Mpwi - Sunday Synopsis with Fr. Justine J. Dyikuk, Twenty Third Sunday of the Year, A – September 6, 2020

Readings: Ezekiel 33:7-9; Responsorial Psalm Ps 95:2.6-7abc.7d-9(R.7d,8a); Rom 13:8-10 & Gospel Matthew 18:15-20.

Theme: Love Conquers All

Sunday Synopsis

In the first reading, the Lord chides the Prophet Ezekiel on the need for fraternal correction so as to win the other. In the second reading (Rom 13:8-10), St. Paul insists that love which conquers all is the summary of the law. In the gospel, (Matthew 18:15-20) Jesus provides us with a fourfold blueprint for conflict management - talking to the person alone, taking one or two trustworthy persons, reporting to the community and treating the person as a pagan or tax collector. It invites us to embrace love of God nieghbour because love conquers all.

Introduction

Beloved in Christ, today our liturgy invites us to let go and let God. It also urges us to develop fraternal charity based on love. Entitled “Love Conquers All,” our reflection shall scan through the readings in search for appropriate pastoral lessons which shall serve as our spiritual meal for this week.

Background and Summary of the Readings

In the first reading, (Ezekiel 33:7-9) the Lord chides the Prophet Ezekiel by revealing that if he refuses to preach to the wicked, he would be held accountable. If however, the sinner is preached to and he or she refuses to reform, that person shall die but the prophet would have saved his head.

In his epistolary on love, St. Paul discloses in the second reading (Rom 13:8-10) that love conquers all. He notes that we should owe no one anything except love while stressing that he or she who loves the nieghbour has fulfilled the law. He surmised that the law of you shall not commit adultery, kill, steal and covet are summed up in loving the nieghbour as yourself.

The gospel (Matthew 18:15-20) provides us with Jesus’ fourfold blueprint for conflict management - Talking to the person alone, taking one or two trustworthy persons, reporting to the community and treating the person as a pagan or tax collector. He adds: “Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” Jesus further taught that: “Where two or three are gathered in my name, there I am in the midst of them.”

Jesus’ Strategy for Conflict Management

1. Dyadic or Interpersonal Approach: In the face of conflict, Jesus insists on sorting it out alone with the person as a first step. Talking to the person alone falls under dyadic or interpersonal approach which emanates from intrapersonal communication – resolving within oneself to seek reconciliation with an aggrieved party. He notes that if the person listens, it means you have won back your brother or sister and the case is closed. If that doesn’t work, the next step becomes necessary.

2. Group Approach: The next stage, group approach comes from group communication which is a kind of communication which takes place in small groups of three above. The group approach involves taking one or two trustworthy people with you to see that the conflict is resolved. The presence of these persons is necessary because they are to serve as witnesses as well as intercessors or plea bargainers. Jesus stresses that if the second step doesn’t work, a third step should be taken.

3. Social or Ecclesial Approach: Accordingly, Jesus says, if the first two approaches do not work, the matter should be reported to the community which brings us to the social approach. For instance, if we fail in resolving a conflict with anybody in the Church, the matter may be reported to any of the pious societies like the Catholic Charismatic Renewal, Legion of Mary or Christian Fathers etc. Here, priests, counselors, confidants or mentors could be approached to help out in settling the case.

4. Multi-Dimensional Approach: The last approach which Jesus presents us with namely, “treat him like a pagan or a tax collector,” has often been misinterpreted to mean that we should isolate or relegate arrow-heads in conflict. On the contrary, what Jesus means is that we should employ a multi-dimensional approach which involves treating these persons with more love and attention in order to win them back – Jesus demands that we use every means possible in bringing back those who are isolated from the Christian community by forgiving them and reconciling them to the fold.

Practical Lessons

1. Win Other by Handling Conflicts Positively: We are challenged to try our best in positively winning our brothers and sisters who were seemingly lost so as to save our neck as the first reading (Ezekiel 33:7-9) indicates.

2. Shun Negative Ways of Handling Conflicts: We are urged to stay clear of all negative ways of handling conflicts such as gossip, revenge, cold-shouldering and unhealthy competition.

3. Practice Unconditional Love: Today’s liturgy calls us to allow ourselves be drawn by the strings of unconditional love (John 3:16).

4. Embrace Fraternal Correction: The Gospel (Matthew 18:15-19) invites us to embrace fraternal correction as a build-up from the message of the first reading (Ezekiel 33:7-9) which says, failure to correct the wicked is culpability on our own part.

5. Let Go and Let God: In our second reading (Romans 13:8-10), St. Paul says, “love is the answer to every one of the commandments” which implies letting go our hurts to let God operate in our hearts.

6. Embrace Modern Strategies for Conflict Management: We are urged to embrace contemporary strategies for conflict management namely collaboration, compromise, communication, commitment and extra-ordinary courage in order to achieve peace.

7. Resist the Possible Causes of Conflict: We challenged to watch out for the possible causes of conflict in society - undue Competition, overt selfishness, materialism, poor communication while managing differences in personality and values.  

Summary Lines 

1. In the first reading, the Lord chides the Prophet Ezekiel by revealing that if he refuses to preach to the wicked, he would be held accountable.

2. In his epistolary on love, St. Paul discloses in the second reading that love conquers all.

3. “Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”

4. Jesus further taught that if two people on earth agree about anything they ask, it will be done by the father.

5. “Where two or three are gathered in my name, there I am in the midst of them.”

Conclusion

In conclusion, Christians are called upon to resort to the parish office for settling their differences rather than shamelessly resorting to diabolical means, taking each other to the courts, police stations or even paying hoodlums to beat up fellow parishioners. Conflict is almost always part of any society. That is why conflict management as a phrase is preferable to conflict resolution which creates the impression that conflict can be eradicated. In our private and corporate lives, may love conquer all things through the Christ our Lord. Amen!

NB: Kindly remember me at the altar of God as I mark my 40th birthday celebration tomorrow being 06/09/2020. May God bless you all!

Shikrot Mpwi - Sunday Synopsis with Fr. Justine J. Dyikuk Twenty Second Sunday of the Year, A  

 – August 30, 2020 

 

Readings: Jeremiah 20:7-9; Responsorial Psalm Ps 62:2-6,8-9; Rom 12:1-2 & Gospel Matthew 16:21-27.

Theme: A Cross-less Christianity?

Sunday Synopsis

The first reading foreshadows Christ the suffering servant who like the Prophet Jeremiah went to the slaughter house like an innocent lamb. In the second reading, St. Paul urges us to bear with the qualms of this life by offering our bodies as a living sacrifice pleasing to God. In the conversation between Jesus and Peter, the gospel reveals renunciation of oneself as well as taking up one’s cross to follow Jesus. In a tempting world of prosperity gospel and “easy does it” spirituality, we are challenged to hold our heads high through embracing Christianity of the Cross with apologies to anyone.  

Introduction 

 Beloved in the Lord, our readings present us with Jesus’ seeming scandal of a Christianity of the Cross. In a society where posterity gospellers have filled the ears of the faithful with the “good news” that poverty is a cause and wealth, the sign of righteousness, this homily titled “A Cross-less Christianity?” invites us to reflect on Jesus’ mission in the light of the current realities that surround us in the society.

Background and Summary of the Readings 

The first reading (Jeremiah 20:7-9) presents a foreshadowing of the suffering servant who allows himself to be seduced, overpowered, insulted, derided and imprisoned in his bones. The Prophet reveals his vulnerability for the sake of the good news. He suffers in silence like the innocent lamb that is taken to the slaughter house.

In the second reading (Rom 12:1-2), St. Paul urges us to offer our bodies as a holy sacrifice pleasing to God. This call is indicative of self-abnegation and renunciation for the sake of the kingdom.

The gospel (Matthew 16:21-27) which discloses the conversation that ensued between Jesus and Peter speaks to the heart of taking up one’s cross as a criterion for true discipleship. Therein, Jesus addressed one of the greatest scandals of the Christian faith namely, Christianity of the Cross by stating: “If anyone wants to be a follower of mine, le him renounce himself and take up his cross and follow me.” 

Pastoral Lessons 

1. Avoid Sugarcoating the Gospel: We are in a country where the majority of the masses are wallowing in agonizing and shameful poverty, assaults of Boko Haram in the north or sleeping on bare ground in IDP camps, some men of God are smiling to the bank courtesy of the gullibility of our people. Our readings caution Pastors of souls against sugar-coating the gospel through preaching prosperity which shamelessly throws away the cross in a way that sickness, misfortune or death are considered consequences of sin.

2. Correct Public Scandals Publicly: By challenging Peter, “Get behind me, Satan! You are an obstacle in my path, because the way you think is not God’s way but man’s,” Jesus urges ministers of the word and sacraments to as a matter of obligation correct public scandals which bother on faith and morals publicly so as to serve as a deterrent to others and preserve the faith.

3. Watch Your Human Agenda: Peter’s statement reveals the apostles’ human agenda: Establishing an earthly kingdom (Luke 1:32,33), being great (Matthew 18:1), crushing their enemies (John 18:10), conquest through violence (Luke 22:36-38), saving money for the poor (John 12:6), demanding for immediate reward (Matthew 19:27) and gaining the whole world (Luke 9:46). This challenges us to scan our human agenda on Jesus’ mission.

4. Practice Jesus’ Agenda: Jesus’ response to Peter demonstrates that: He came to establish a heavenly kingdom (Luke 1:28-33), serve and not to be served (Matthew 16:27), reveal the father’s countenance through limitless forgiveness (Matthew 18:21-22), lose his life for humanity (John 12:25), conquer on the Cross through defeat (1 Peter 2:24) and point to the prize of eternal life in heaven (Matthew 19:28-29). This invites us to subvert our various agendas heavenwards.

5. Shun Bigotry: By subscribing to a cross-less Christianity, those who preach that our God is a rich God without the corresponding theology of accepting suffering for the sake of Christ are much like Boko Haram who interpret the Holy Koran in an extremist fashion and are intolerant of theological diversity. We must refrain from preaching a cross-less Christianity because it is the height of naivety and extremism - After all, Christ started from the cradle of Bethlehem to the cross of Calvary.

6. Embrace Poverty of the Spirit: The gospel demands detachment from material wealth towards willingness to share the earth’s resources with those who are poor. We are urged us to embrace poverty of the spirit bearing in mind that Jesus borrowed a crib to be born, a donkey to ride on, a pulpit to preach on, a boat to sail on, a house to stay, money to pay the customary tax, a home to eat the Passover and needed funding that was why Judas kept the money bag.

7. Pray for Persecuted Christians: Like the suffering servant who allowed himself to be seduced, overpowered, insulted, derided and imprisoned in his bones, before our very eyes, our children and fellow Christians like Leah Sharibu and others still at large are martyrs witnessing to the gospel of extraordinary courage and resilience. As a Church, we have a responsibility to pray for their release, eternal repose for those who have died and endurance for the pilgrim Church.  

Summary Lines 

1. The first reading presents a foreshadowing of the suffering servant.
2. In the second reading St. Paul urges us to offer up our bodies as a holy sacrifice pleasing to God.
3. The gospel discloses the conversation that ensued between Jesus and Peter.
4. This discussion necessitated the assertion about renunciation and taking up one’s cross as a criterion for true discipleship.
5. Therein, Jesus addresses one of the greatest scandals of the Christian faith namely, Christianity of the Cross.  

Conclusion  

We must not confuse the fact that Jesus possessed a robe with wealth or ostentation. Neither are we to conclude that the call to embrace the Christianity of the Cross translates to being mendicants. On the contrary, it is a call to live according to our means in total surrender to God who supplies our needs according to his riches in glory (Philippians 4:19). While we are called to offer our bodies as a holy sacrifice pleasing to God (Rom 12:1-2), pastors of souls should, as exemplars of faith, preach Christ crucified by direct the people to Christ and not themselves. As we journey through the Royal Road of the Cross, may the Holy Spirit help us to embrace the daily challenges of our lives with the hope that things would be better - if not here, in the next. Have a fabulous week ahead!

 

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

Twenty First Sunday of the Year, A – August 23, 2020 

Readings: Isaiah 22:19-23; Responsorial Psalm Ps 137:1-3,6,8; 

Rom 11:33-36 & Gospel Matthew 16:18.

 Theme: Divine Endorsement! 

 

Sunday Synopsis

The first reading tells how God removed Shebna as Master of the Palace and appointed Eliakim son of Hilkiah by presenting him with a key as a symbol of authority to unite the inhabitants of both Jerusalem and Judah. In the second reading, St. Paul reveals that the depths of God are rich and his wisdom and knowledge deep. The gospel reading discloses how Christ founded the Catholic Church by giving St. Peter the keys of the kingdom of heaven. Therefore, you are invited to be part of the true Church, enjoy the power of forgiveness, respect the Church’s authority, develop a positive perception of God, build a personal and ecclesial faith and pray for your priests.

 

 

Introduction 

Friends in Christ, today we are exposed to the apostolic foundations of the Church and its divine endorsement. Perhaps many Catholics do not know who they are, what they represent or where they come from in terms of committed-membership in or to the Church. Our liturgy clears the doubts of everyone about the Church’s divine beginnings and Christ’s abiding presence in the One, Holy, Catholic and Apostolic Church he established. 

 

Background and Summary of the Readings

In the first reading (Isaiah 22:19-23), the Lord uproots Shebna, the Master of the Palace and appoints Eliakim son of Hilkiah by giving him authority to be a father to the inhabitants of both Jerusalem and the House of Judah. To authenticate this appointment, the Lord gave Eliakim the key of the House of David while stressing that should he open, no one should close; should he close, no one should open. 

The second reading (Rom 11:33-36) reveals that the depths of God are rich. It also states that his wisdom and knowledge are deep even as his motives and methods are impenetrable. Therein St. Paul asserts that no one knows the mind of God as he does not consult anyone. While stating that no one has ever given him anything, the Apostle surmises that all that exists come from him; is by him and for him. 

The gospel (Matthew 16:18) takes us back in history to when Christ founded the Church by presenting St. Peter with the keys of the kingdom of heaven. Therein, Jesus assured of his divine presence in the Church. It would be recalled that the formal date for the beginning of what we know and have today as the Catholic Church is on Pentecost Sunday (33 AD). 

Four Marks of the Church 

1. The Church is One: The Church is one because its founder is one (Trinitarian Godhead). This oneness is expressed in liturgical form through common prayers and an expression of the unity of faith. The scriptures attests to this oneness: “There is one Body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all” (Ephesians 4:4-6).                                      

2. The Church is Holy: The Church is holy because the Lord who founded it is holy. This is why the bible says: “But just as he who called you is holy, so be holy in all you do” (1 Peter 1:15). He also left the Church with seven sacraments (baptism, Holy Eucharist, confirmation, confession, anointing of the sick, matrimony and Holy Orders) as means of attaining holiness.