Homily Ordinary 4A: The Beatitudes - antidote to the bully and macho culture

 Homily for 4^th Sunday of Ordinary Time Year A 2026

Introduction

We Catholics like our lists, like the seven sacraments and the seven gifts of the Holy Spirit. Then you have the seven corporal and seven spiritual works of mercy. And of course, most of all, the Ten Commandments.

Scripture and Theology

Well, in our Gospel today, Jesus gives us another list, the eight Beatitudes. But do we need another list besides the Ten Commandments?  Why the Beatitudes?

You would be forgiven for asking that question, especially because on the surface, the Beatitudes sound quite unrealistic, even naïve. “Blessed are the poor in spirit… Blessed are the meek… Blessed are the merciful.”

Does Jesus really expect a red-blooded American, raised in a culture that praises strength and success, wealth and influence, to live according to the Beatitudes? And yet, maybe, just maybe, the message of the Beatitudes is exactly what our society needs, to counter or at least temper the message we hear everywhere today: be assertive, stand your ground, get ahead, win the argument.

In the Beatitudes, Jesus is saying there is another way of living, another way to be happy, another way to be Blessed.

But what does being blessed mean? You see, in the South, if someone says, “Bless your heart,” it can mean very different things. Sometimes it is genuine sympathy: “You’ve got the flu? Bless your heart.” Sometimes it is gratitude: “You baked me a pie? Bless your heart.” And sometimes it is not very charitable at all: “You paid actual money for that haircut? Bless your heart.”

Surely Jesus is not using the word “bless” in this sarcastic or sentimental way. For him blessing or being blessed means being holy, that is, being like God, and being a friend of God.

That is why Pope Benedict XVI once described the Beatitudes as a new programme of life, meant to free us from the false values of the world and open us to the true values that serve us well now and bring us to eternity. They are not advice for how to succeed in society; they are a path for how to become truly human in God. He even said something very striking: “The Beatitudes are the transposition of the Cross and Resurrection into discipleship.”

In other words, what Jesus did in his life, death, and resurrection, we do when we live according to the Beatitudes.  He was not rich, but was poor, not powerful but meek, not satisfied but hungry, not aggressive but merciful, not popular but persecuted.  Moreover, he hungered and thirsted for righteousness.

And just as his life of sacrifice and self-giving was rewarded with the resurrection, each Beatitude also contains a promise of life with God.

·      The poor in spirit receive the kingdom of heaven.

·      Those who mourn will be comforted by God himself.

·      The clean of heart will see God.

·      The merciful will receive mercy.

·      The persecuted will inherit the kingdom.

And so, the Beatitudes are really a philosophy of life ultimately leading to heaven.

After learning from Pope Benedict XVI, we also learn from Pope John Paul II who compares the Beatitudes and the Ten Commandments.  He shows us that they beyond the Ten Commandments, not to replace them, but to complement them.

·      While the Commandments tell us what not to do, the Beatitudes tell us what to do, who to become.

·      While the Commandments set the minimum standard for moral living, the Beatitudes raise the bar inviting us to follow the radical way of the Cross.

·      While the Commandments teach us how to avoid sin, the Beatitudes teach us how to move toward perfection.

In other words, the Beatitudes are not just rules of behavior, but basic attitudes and dispositions of the heart. They do not just restrain evil, they shape the heart of Christ in us.  When we live according to the Beatitudes, we become images of Christ on earth.  That is why the Beatitudes have also been called the Magna Carta of Christianity.

Christian Life

And yet the Beatitudes are so underappreciated today.  Why? Is it perhaps because they feel so uncomfortable, so counter-cultural, especially in our political and social climate, where everything around us encourages self-promotion, division, and constant conflict?

But we need them, because Jesus does not say: blessed are those who win the argument, those who always get their way, those who humiliate their opponents. He says: blessed are the meek, the merciful, the peacemakers.

So how do we live out these Beatitudes today?

After hearing the great theological insights of Pope Benedict XVI and Pope John Paul II, for the practical application let us now turn to Pope Francis, who called the Beatitudes “the Christian’s identity card.” In other words, they are the one thing you should show to prove that you are a Christian.

He even went a step further and, with some artistic license, composed six new Beatitudes for our times:

1.    "Blessed are those who remain faithful while enduring evils inflicted on them by others, and forgive them from their heart" — think of persecuted Christians around the world, but also those among us who forgive co-workers, friends, and family members who hurt them.

2.    "Blessed are those who look into the eyes of the abandoned and marginalized, and show them their closeness" — think of those who care for refugees, trafficked women, prisoners, or the elderly and sick.

3.    "Blessed are those who see God in every person, and strive to make others also discover him" — think of those who see the person behind the condition: the homeless man, the addict, the alcoholic.

4.    "Blessed are those who protect and care for our common home"

— think of all who avoid waste, share what they have to avoid it going to the landfill, and those care for our environment.

5.    "Blessed are those who renounce their own comfort in order to help others" — think of missionaries, volunteers, and even those who serve people here in our own Mother Kaupas Center.

6.    "Blessed are those who pray and work for full communion between Christians" — think of those who seek what unites rather than what divides Christians, and who work together to improve our world.

When we allow the Beatitudes to truly shape our lives, to become the guiding philosophy of our actions, we begin to live this way almost naturally — sometimes without even realizing when, how and why we are doing it.

Conclusion

In a world obsessed with winning, let us allow the Beatitudes to shape us into winning, but winning what really counts: blessedness, holiness, life with God.

Let this Eucharist, where we receive the One who lived the Beatitudes perfectly, reshape our hearts slowly and quietly, to look more like the Heart of Christ. Let us not only settle for being decent human beings like the Ten Commandments ask of us, but dare to be his disciples and saints like the Beatitudes call us to be.

Homily Ordinary 2A: Called to serve not to compete

 Homily for 2^nd Sunday of Ordinary Time Year A 2026

Introduction

A common theme running through today’s readings is vocation. That seems especially fitting for our reflection for two reasons. First, we are beginning the liturgical season of Ordinary Time, when we are called to live out, in a steady and faithful way, the ordinary dimensions of the Christian mystery. Second, you who are here are discerning and preparing for a particular vocation: that of deacon—and of the deacon’s wife.

Scripture and Theology

In the first reading from the prophet Isaiah, it is not entirely clear who is being called. Is it the servant—perhaps the prophet himself—or is it Israel? But for our reflection on vocation, that question does not really matter.

If it is the servant, he understands his role clearly: “The Lord formed me as his servant from the womb, that Jacob may be brought back to him and Israel gathered to him.” And if it is Israel, her vocation is just as clear: she is to be “a light to the nations, that my salvation may reach to the ends of the earth.”

In both cases, vocation is not something of one’s own making. It belongs to the Lord who calls. And it is never self-referential. Vocation is always other-oriented. God uses the one who is called for his ministry of saving others.

The Responsorial Psalm echoes this same spirit of availability: “Here I am, Lord; I come to do your will.” Notice what is missing. There is no résumé, no list of accomplishments, no conditions attached. Vocation begins not with self-promotion, but with availability—much like the Blessed Mother, who said to the angel Gabriel, “Behold, I am the handmaid of the Lord. Let it be done to me according to your word.” And indeed she was, the humble instrument used by God to bring the Redeemer into the world.

Saint Paul introduces himself in much the same way in the second reading: “Paul, called to be an apostle of Christ Jesus by the will of God.” He does not define himself by his talents, nor even by his dramatic conversion. He defines himself simply as one who has been called and sent.

In the Gospel, we see most clearly the vocation of John the Baptist, a man called to play second fiddle—to be the best man, rather than the bridegroom.

John is not a minor character. He is a compelling preacher. He has disciples. People are drawn to him. Even Jesus goes to him for baptism, as we heard last Sunday. And yet, when Jesus appears, John does something remarkable: he steps aside.

He points to Jesus and says, “Behold, the Lamb of God.” John understands that his vocation is derivative. He is not the light; he bears witness to the light. That is why he says: “A man is coming after me who ranks ahead of me, because he existed before me.” John does not cling to prominence or recognition. His joy lies in fidelity, not visibility. His joy is found in being able to say, “Now I have seen and testified that he is the Son of God.”  That is not failure. That is maturity.

One of the hardest lessons in life—and certainly in ministry—is learning how to play second fiddle. From an early age, especially in our culture, we are encouraged to stand out, to be noticed, to make a name for ourselves. Even in the Church, even in good and holy work, there can be a quiet temptation to seek recognition.

And yet, when we listen carefully to the Scriptures today, we discover something striking: almost everyone in these readings understands his vocation precisely as not being the main character. Their greatness lies not in being at the center, but in faithfully serving God’s plan and pointing to him.

Christian Life

This understanding of vocation applies to every baptized Christian. But it applies in a particular way to you who are preparing for the diaconate.

The diaconate is, by its very nature, a ministry of playing second fiddle. The deacon does not preside at the Eucharist, nor absolve sins, nor anoint the sick. There is even a small rubric—honored more in the breach than the observance—that the deacon purifies the vessels after Communion at the credence table, not at the altar.

And yet, like John the Baptist, the deacon’s ministry is essential: at the altar, in the proclamation of the Word, and especially in service to charity. In fact, the Order of Mass is written with the deacon in mind. A festal Mass without a deacon is missing something essential.

Like John, the deacon points. He prepares. He serves. And often, he steps back. That can be challenging. There will be moments when your service is unseen, when your role is ignored, when others are thanked for work you quietly made possible. The temptation then is either resentment or the need to assert oneself.

Let me offer a brief personal example. Some years ago, in my role as in charge of liturgy I organized a large liturgy of the consecration of a church, involving bishops, priests, deacons, and nearly thirty servers. It required many moving parts and several rehearsals. Knowing that my strengths lie behind the scenes, I asked two others to serve as MCs, while I remained in the background. We did a fine job—and everything went smoothly, thanks to my organization and the work of my collaborators, especially those who served as MCs.

At the end of the liturgy, the bishop and pastor thanked a long list of people: choirs, servers, ministers, MCs—just about everyone—except me. I’ll admit, for a moment, I was a little bummed. But it didn’t take long to realize that none of that really mattered. The liturgy was celebrated well. The consecration of the church and the altar was beautifully accomplished.  God was worshiped. The people’s hearts and minds were raised to the Lord.

And that is the point. Ministry is not something we do in order to be noticed or applauded. If appreciation comes, we receive it with gratitude. If it does not, the ministry is no less real and no less fruitful.

Now, if the deacon’s ministry is sometimes forgotten, spare a thought for his wife. Behind every successful deacon is a woman who holds down the fort at home, listens to and encourages him, proofreads homilies, and supports—often without recognition. Together, the deacon and his wife, first as a married couple and now as a ministerial couple, witness to a discipleship that is not about prominence, but about presence—being available to God and to others, day after day.

Conclusion

And so, like John the Baptist, let us learn to embrace the vocation of playing second fiddle, joyfully saying with him, “He must increase; I must decrease.” But even more importantly, let us fix our eyes on the One to whom John points: the Lamb of God, the one who gives all for others.  For ministry is ultimately about sacrifice—about offering ourselves, quietly and faithfully, as Jesus the Lamb offered his life for the salvation of the world.

Tomorrow our country remembers Martin Luther King Jr., a man who was willing to endure suffering and even death for the sake of justice. His witness reminds us that meaningful service often comes at a cost.

The Lamb of God has already offered everything for us. What, then, can we offer in return? Perhaps our desire for recognition. Perhaps our need to be noticed.  Perhaps our temptation to hold back. Offered up with Christ, even these small sacrifices become part of his saving work, and a quiet but powerful testimony that we have come to believe in him and are ready to serve him.  With the Psalmist, let us always, always, say, “Here I am Lord, I come do your will.”

Homily Nativity Baptism A: The reason for the Baptism of Jesus and our own baptism

Homily for the Baptism of the Lord 2026

Introduction

Today we come to the end of the Christmas season with the Baptism of Jesus by John at the Jordan River. From the manger to the Jordan River, the Church has been slowly revealing to us who Jesus really is.

·      On Christmas Day, we heard the angels reveal the baby Jesus in the manger to the shepherds of Jerusalem.

·      On the feast of the Holy Family, Jesus the Son of God was also revealed as a child in danger, fleeing to Egypt as a refugee with his father and mother.

·      On New Year’s Day, we celebrated the Solemnity of Mary, the Blessed Mother of God, the simple Jewish woman whose body was the channel for bringing God’s Son into the world.

·      Last Sunday, on Epiphany, we returned to the baby Jesus, who was revealed not to the Jewish shepherds, as at Christmas, but to the wise men from the East—essentially to the Gentile world.

·      Finally today, we close this chapter of the Christmas story with the baptism not of the baby Jesus, but of the adult Jesus, who is about to begin his public ministry, an occasion at which John reveals him as the Messiah.

An immediate question, however, arises: why does Jesus ask to be baptized?

Scripture and Theology

Even John the Baptist immediately sees the problem, saying, “I need to be baptized by you, and yet you come to me?” For John’s baptism was for sinners—people who were repenting, people who needed to change their lives. Jesus had no sin, no need to change. So why does he ask to be baptized? Why does he insist on it? Let me offer two answers from the Catechism.

The first answer is found on the lips of Jesus himself in Matthew’s Gospel, when he says: “Allow it now, for thus it is fitting for us to fulfill all righteousness” (3:15).

“Fulfilling all righteous” what does it mean? The Catechism tells us that “Jesus’ gesture is a manifestation of his self-emptying” (CCC 1224). In other words, he is doing what a righteous Jewish person was expected to do: going to the synagogue on the Sabbath, going to the Temple, paying taxes—and now coming to John for a baptism of repentance. When, in the Creed, we profess that Jesus became man, we affirm that he was fully divine as well as fully huan. If he was truly human, then he had to act like it—act like a righteous man. By undergoing this baptism, Jesus shows that he is indeed a righteous man.

The Catechism gives us a second reason Jesus undergoes John’s baptism. By his baptism, Jesus was accepting and beginning his “mission as God’s suffering Servant” (CCC 536). As we know, Jesus’ mission was to die for our sins. And so, “He is already ‘the Lamb of God, who takes away the sin of the world.’ Already, in this humiliating baptism, he is anticipating the ‘baptism’ of his bloody death” (CCC 536)—what he will later do on the Cross.

Even in the Christmas story, we have already seen his humility: born of lowly parents, born in a stable, forced to flee as a refugee. Later in his ministry, he will continue to identify himself with tax collectors, prostitutes, and sinners. This same theme of humility and solidarity with sinners is already present in his baptism. By undergoing this baptism, Jesus humbles himself and identifies with those who needed it. He goes down into the water and sanctifies it, so that we may be purified by it.

The truth and importance of this event are confirmed by the fact that the evangelists chose to include it in the Gospel. They could easily have left it out, just as they pass over Jesus’ teenage years, especially since—at first glance—it seems to place Jesus in a subordinate position to John the Baptist. Yet they include it precisely to show us the fullness of the mystery of Jesus Christ. His baptism changes nothing about who he is as the Son of God; in fact, it is the very moment when God the Father publicly reveals him as his beloved Son.

Christian Life

What does this event—the feast of the Baptism of the Lord—mean for us?

Every year on this feast, I like to ask the congregation a simple question: Do you know the date of your baptism? I ask this not because I want you to throw another party, but so that you realize how that day changed everything for you. On the day of your baptism, heaven opened for you too.

You may not remember it. There may have been no dramatic signs. But something eternal happened—what the Church calls the four effects of baptism.

First, baptism forgives our sins. At your baptism, you were cleansed not just on the surface, but at the root. Original sin was taken away. The obstacle of sin that stood between you and heaven was removed.

Second, baptism gives us new life, for we are born again. When baptism removes our sin, it does not leave that place empty. The same Spirit who descended upon Jesus was given to you, along with the theological virtues of faith, hope, and love. In short, you were given what you need to complete your journey to heaven.

A third effect of baptism is the indelible mark of being a child of God. Baptism marks us permanently as God’s children, configured to Jesus Christ, his beloved sons and daughters. That is why, even when we occasionally fall away from God—even when it happens for long periods and in serious ways—we do not need to be baptized again. Because of this indelible mark, we can always return. We already belong to him.

The fourth effect of baptism is that it incorporates us into the Body of Christ, the Church. Although baptism is received individually, it immediately places us into a community of believers, where we support one another and are supported by one another on our pilgrimage to the Father.

Unfortunately, too often we treat baptism as merely a cultural ritual or something in the past—a family photo, a certificate, a tradition. But baptism is not just something that happened to us; it is something we must live from.

We live out these four effects of baptism by living the baptismal promises made on our behalf, if we were baptized as infants, or made by ourselves, if we were baptized as adults.

·      We promised to reject sin and Satan and to live as children of the light.

·      We were given a white garment—not to hang in a closet, but to keep clean through daily choices for God.

·      We were given a candle—not to admire, but to keep burning in our works.

Jesus’ baptism marked the beginning of his public mission. Our baptism does the same for us. We are baptized not only to be saved, but to be sent—to live differently, to love differently, and to witness to Christ in ordinary life.

Conclusion

Today, as we close the Christmas season, we stand with Jesus at the Jordan River. We look at him, humble and obedient. We hear the Father’s voice. We see the Spirit at work. And we remember who we are: children of God journeying together toward heaven.

If we live faithfully the grace of our baptism—rejecting sin, trusting God, and walking in humility—then one day, when our earthly pilgrimage is complete, the Father will say to us the very words he spoke over his Son: “You are my beloved son. You are my beloved daughter.  With you, I am well pleased.”

Homily Christmas Nativity (Luganda): Katonda azze muffe

 Homily for the Nativity of the Lord 2025

Introduction

Baganda bange, kiki kyetukuza leero ku lunaku lwa Ssekukkulu? Ddala tukuza amazaalibwa ga Yesu engeri gye tukuzaamu amazaalibwa g’omwana mu maka?

Leero tujaguza ekintu ekisingako obuziba era eky’essanyu. Leero tulangirira amazima gano: Katonda azze mu ffe.

Ekyo malayika kye yagamba abasumba nti: “Temutya, mbaleetera amawulire amalungi ag’essanyu lingi, leero omulokozi azaaliddwa ku lwammwe.”

Katonda tasigadde wala mu ggulu. Tayogedde ng’ayita mu babaka bokka. Ye kennyini azze. Ayingidde mu maka gaffe, ebyalo byaffe, entalo zaffe.

Ssekukkulu si mboozi yokka ey’edda. Kye kifo ekikulu eky’okukkiriza kwaffe: Katonda yafuuka omu ku ffe n’asigala naffe.

Scripture and Theology

Eno y’ensonga lwaki Eklezia etuwa okusoma Enjiri ez’enjawulo ku Mmisa za Ssekukkulu ennya. Buli Njiri enyumya emboozi y’emu, naye ng’eva ku ludda olw’enjawulo —ng’abantu mu kyalo nga bannyonnyola ekintu kye kimu ekibaddewo mu ngeri ez’enjawulo. Tebakontana na bannaabwe. Bamaliriza ekifaananyi.

Ka tulabe enjiri ennya.

Evanjiri ya Mariko, wadde nga tesomebwa leero, etuyamba okutegeera ensonga lwaki Yesu yajja. Mariko talina ky’ayogera ku kuzaalibwa kwa Yesu, wabula agenda butereevu mu buweereza bwe obw’olukale ne ku Musaalaba.

Mariko ayagala okutujjukiza nti Yesu yazaalibwa kutulokola. Yesu teyajja kwegomba kwokka ng’omwana eyaakazaalibwa. Yajja okuwaayo obulamu bwe ku lwaffe.

Evanjiri ya Yoanna etubuulira omwana ono y’ani: “Kigambo n’afuuka omuntu, n’abeera mu ffe.” Omwana ono si mutabani wa Maria ne Yozefu yekka. Ye Oyo ebintu byonna mwe byatondebwa —ettaka lyaffe, enkuba yaffe, ebirime byaffe, ebisolo byaffe, omukka gwaffe gwennyini.

Yoana bw’agamba nti “yabeera mu ffe,” kitegeeza Katonda yakola amaka ge mu bantu be. Mu nnimi zaffe, twandigambye nti, “azimbye simba ye mu lugya l’waffe.”

Enjiri ya Matayo etulaga ekika ky’ensi Yesu gye yayingiramu. Matayo y’oyo anyumya ku Herode ne bye yakola abaana ng’agezaako okutta omwana Yesu. Tekyali kya mirembe. Waaliwo okutya. Waaliwo effujjo. Waaliwo okubonaabona. Amaka Amatukuvu galina okudduka. Baafuuka babundabunda e Misiri.

Matayo atuyigiriza kino: Katonda teyalinda okutuusa ng’obulamu bwangu nga tannajja. Yajja mu nsi yaffe nga bweri. Kale amaka bwe gatabuka, ebirime bwe birema, obulwadde bwe bujja, Ssekukkulu etugamba kino: Katonda akyali naffe.

Evanjiri ya Lukka, bangi ku ffe gye tusinga okumanya, etulaga engeri Katonda gye yajja. Yajja mu kasirise. Yajja mu bwetoowaze. Yajja ng’omwana agalamidde ebisolo we birya. Abantu abaasooka okuwulira amawulire amalungi be basumba —abantu abakola n’emikono gyabwe, abantu abamanyi ennaku empanvu n’ekiro ekikooye. Katonda teyatandika na bakabaka. Yatandikira ku bantu ba bulijjo.

Lukka atubuulira amazima gano amangu: Katonda awulira ng’ali waka mu bantu ba bulijjo.

Christian Life

Bwe kiba nti ddala Katonda azze mu ffe, olwo Ssekukkulu erina okukyusa engeri gye tubeera. Omutukuvu Paulo atugamba leero nti: “Ekisa kya Katonda kirabise... okututendeka okubeera mu mbeera ey’obutebenkevu, mu bwenkanya, n’okwewaayo.” Eneema etuyigiriza engeri y’okubeera obulungi.

Ka mpe ebyokulabirako bisatu eby’engeri ennyangu ez’okukola kino.

Ekisooka, Ssekukkulu etuyigiriza nti okukkiriza si busuubuzi. Oluusi tulowooza bwe tuti: Bwe mba nsaba, Katonda alina okuwa omukisa olusuku lwange. Bwe mba mpaayo ekiweebwayo, Katonda alina okukuuma abaana bange. Bwe mba nzija mu Kelezia, Katonda alina okukola kye nsaba. Naye Katonda teyajja kukola busuubusi. Teyajja kola, “mpa, nkuwe.” Yajja okuzimba omukwano.

Lowooza ku bulamu bw’amaka. Ani ayagala owooluganda oba mukwano gwe akyalira nga ayagala ssente oba emmere yokka? Amaka aga nnamaddala n’omukwano ogwa nnamaddala bisigalawo ne bwe kiba nga tewali kya kuwaayo.

Katonda ayagala okwesiga kwaffe, so si kusuubulagana kwaffe. Omwana Yezu azze n’emikono emiggule n’omutima omuggule.

Ekyokubiri, Ssekukkulu eyigiriza obugumiikiriza n’obutebenkevu. Katonda teyajja ng’omusajja ow’amaanyi oba ng’omufuzi omugagga. Yajja ng’omwana omuwere ng’alina okuliisibwa, okusitulibwa n’okukuumibwa.

Yakula mpola, ng’ekirime mu nnimiro. Yalinda emyaka mingi nga tannatandika mulimu gwe. Bajjajjaffe amagezi gano baali bamanyi bulungi. Tokungula lunaku oluvannyuma lw’okusimba. Tolya nsigo zonna ezigendereddwamu sizoni ejja.

Leero abantu bangi baagala ssente ez’amangu, obuwanguzi obw’amangu, n’obulamu obwangu. Naye Ssekukkulu etujjukiza nti: Ekiwangaala kizimbibwa mpola. Katonda atuyigiriza okubeera mu busobozi bwaffe, okubeera abagumiikiriza.

Ekyokusatu, Ssekukkulu etuyigiriza okukuuma ebigambo byaffe. Yesu ye Kigambo ekyafuulibwa omubiri. Ebigambo bisobola okuwonya. Ebigambo nabyo bisobola okuvuma. Mu byalo byaffe, ebigambo bitambula mangu —ku luzzi, ku katale, ku mabbali g’ekkubo. Obulimba busobola okusaanyaawo amaka. N’emboozi entuufu, eyogerwa mu butafaayo, esobola okuswaza n’eyawukana. Matayo atulaga engeri okutya n’olugambo gye byaleeta okubonaabona.

Nga tetunnaba kwogera, tusaanidde okubuuza:

• Kyenjogera, kituufu?

• Kyenjogera, kya bwenkanya?

• Kyenjogera, kyetaagisa?

• Kyenjogera, kinaaleeta emirembe?

Ssekukkulu etujjukiza nti Katonda abeera mu bantu be. Bwe tulumya abalala n’ebigambo byaffe, twerabira nti Emmanuel aliwo.

Conclusion

Baganda bange, Ssekukkulu etubuulira amazima gamu amangu: Katonda azze mu ffe.

•       Azze mu byalo byaffe.

•       Azze mu maka gaffe.

•       Azze mu mirimu gyaffe egya bulijjo n’okulwanagana kwaffe.

Nga tujja mu Ukaristia, ka tumwanirize — si n’obukwakkulizo, wabula n’emitima emiggule.

Tumutegeere mu buli omu, nga tutambula ffenna nga twolekera Obwakabaka gye tujja okumulaba maaso ku maaso.

Homily Christmas Nativity: God has come among us

 Homily for the Nativity of the Lord 2025-26

Introduction

What exactly are we celebrating on Christmas Day?  Are we celebrating the birthday of Jesus, the way we celebrate our own birthdays?

My brothers and sisters, what we are celebrating today is a bold and joyful proclamation, that God has come among us.  That is what the Angel told the Shepherds in Luke’s gospel: “Do not be afraid; for behold, I proclaim to you good news of great joy that will be for all the people. For today in the city of David a savior has been born for you who is Christ and Lord.”

In no other religion has God ever come to be one of us, to live among us, and to remain with us always.  The Christmas event is not merely a beautiful story from long ago, and not simply a comforting idea. It is the central claim of our faith, that the eternal God, the Creator of heaven and earth, entered human history and became one of us.

Scripture and Theology

That is why, on this one feast, the Church gives us four different Masses with four different Gospel readings. We are right now celebrating the Vigil Mass of Christmas.  But why four different gospels?  It tells us that the mystery we celebrate today, the Incarnation, God becoming one of us, is so rich, so deep, that it cannot be captured by a single image or a single story.

The same thing happens when something important happens in a place.  Different people will tell the story differently. One remembers the fear, another the joy, another the struggle, another the hope. The stories do not compete; they complement one another. In the same way, the four Gospels tell the one Christmas mystery from different angles. And together they proclaim one truth: God has come among us. Let us see what they have to tell us.

Although the Gospel of Mark is not proclaimed at Christmas, it helps us understand the meaning of the feast. Mark tells us nothing about Bethlehem, shepherds, or angels. He begins his gospel with Jesus as an adult, moving quickly toward His public ministry, His suffering, and His death on the Cross.

In this way, Mark reminds us that Jesus was not born simply to be admired in a manger. He was born to save us. In this way, Christmas already points toward Good Friday and Easter. The wood of the manger points toward the wood of the Cross.  Yes, God came among us, but not as a visitor or observer. He came with a purpose—to give His life for us. From the very beginning, Christmas should be seen as an act of self-giving love.

At the Mass during the Day, we hear the Gospel of John telling us: “The Word became flesh and dwelt among us.” Like Mark, John does not give us any of those beautiful Christmas stories we know so well.  Instead, John lifts our eyes beyond the manger and invites us to see who this child truly is.

He is telling us that this baby is not only Mary’s and Joseph’s son. He is the eternal Word of God, through whom all things were made. The One lying in the manger is the One who created the heavens and the earth.

When John says that the Word “dwelt among us,” he uses an expression that means in our Ugandan situation would mean something like, “he built his simba” among us.  God chose to live with His people. He did not remain in heaven. He came to share our human condition from the inside.

At the Vigil Mass, the Gospel of Matthew is proclaimed. Matthew’s Christmas story is not peaceful or gentle. After giving us the genealogy of Jesus, he also tells us about Herod’s paranoia, the indifference of the people, the slaughter of the innocents, and the flight of the Holy Family into Egypt. 

Matthew reminds us of a difficult but consoling truth: God came among us in a world that was already broken. He did not wait for perfection before entering human history. He came while suffering and injustice were still present.

This should speak to us deeply. Emmanuel does not mean a life without struggle. It means God with us in the struggle—in poverty, in uncertainty, in fear, and in displacement. Sometimes when I visit sick people, they ask, has God abandoned me, and I assure them like Christmas assures us, that God is among us, even in our suffering.

At the Masses during the Night and at Dawn, we hear Luke’s Gospel—the story we know and love, the story of the angels appearing to the shepherds, of Glory filling the sky, of a child laid in a manger.

Luke shows us how God comes among us: humbly and gently. The first to hear the good news are shepherds— people very much like our own farmers, watchmen, and mothers who rise early to care for their families. God does not announce the birth of His Son to the powerful or the influential. He announces it to those who are attentive and humble.  Luke teaches us that God feels at home among ordinary people.

And so, in all these four gospels, we have one mystery, one message.  When we place all these four voices together, a beautiful picture emerges, because each Gospel answers a different question about the Christmas story.

·      Mark shows us why God came—to save us.

·      John shows us who came—the eternal Word made flesh.

·      Matthew shows us the kind of world He entered—a world of fear and suffering.

·      Luke shows us how He came close to us—with humility and joy.

My brothers and sisters, the Church does not only teach this mystery with words; she also teaches it with gestures. That is why, when we profess the Creed, we are asked to bow profoundly at the words, “and by the Holy Spirit was incarnate of the Virgin Mary, and became man.” And on Christmas Day and the Annunciation, the Church even asks us to kneel, as we shall do today. Why? Because this is the heart of our faith. We bow and we kneel not out of habit, but out of awe—that God humbled Himself to become one of us. Our bodies proclaim what our lips profess: God has come among us.

Christian Life

If God has truly come among us, then Christmas must shape how we live. This is where the second reading we hear at the Mass at Night helps us greatly. Saint Paul says to Titus and to us: “The grace of God has appeared, saving all and training us to reject godless ways and worldly desires and to live temperately, justly, and devoutly in this age.”  Notice what Paul says: grace does not only save us; it trains us. Emmanuel changes how we live.

Let me offer three concrete ways this Christmas should change us:

First, Christmas challenges what sometimes appears like a transactional or commercial use of religion. God came among us to form a relationship, not a business deal. And yet sometimes we are tempted to say: I pray so that God may bless me; I give so that God may protect me; I go to church so that God may give me what I want. But that is not the way to approach the Lord.

Think of human friendship. Who among us wants a friend whose friendship is based only one what we can give them? True friendship remains even when nothing can be gained. If that is true for human relationships, how much more for our relationship with God? The child in the manger cannot be negotiated with. He comes to give us of himself, in his time and according to his will.

Second, Christmas challenges our impatience and our lack of moderation. God could have entered the world as a powerful ruler, changing everything at once. Instead, He came as a baby—small, dependent, and vulnerable, born in a manger. He accepted the slow rhythm of human life. He grew, waited, learned, and matured. For thirty years, He lived quietly before He spoke publicly.  Think of the poor family of Joseph and Mary, through which he came into our world; at his presentation, they could only afford the offering of the poor.

In our time when many desire quick money, instant success, and fast results, Christmas reminds us of the wisdom of our ancestors: what truly lasts is built slowly. A harvest does not come the day after planting. A home is not built in one afternoon. They all require patience, discipline, and moderation. Emmanuel teaches us that rushing often leads to waste and regret, while patience leads to peace and stability. We must learn to live within our means; we must learn to accept the simple life, the kind of life our Blessed Lord led.

Third, Christmas calls us to holiness of speech. Jesus is the Word made flesh. Not only is he the Word, but he also used his Word to preach the good news.  But sometimes we use words to destroy others by lies, the sin of calumny.  Even when we are telling the truth, our words, our true words, can destroy others with truth, the sin of detraction.  We can find guidance in how to use our speech, from the four-way test of the Rotarians, which invites us to ask these questions about what we say: Is it true? Is it fair? Will it build goodwill and better friendships? Will it be beneficial to all concerned?

Matthew’s Gospel shows us how dangerous careless words can be. Fear, rumours, and suspicion led to suffering and violence. When we speak recklessly, we divide families, damage reputations, and poison the community.

Christmas reminds us that God has chosen to dwell among us. He lives in us and in our neighbour. To wound our neighbour with our tongue is to forget that Emmanuel lives among His people. 

Conclusion

My brothers and sisters, Christmas tells us one simple truth: God has come among us. Not to be used, not to be rushed, not to be spoken about carelessly—but to be welcomed, trusted, and loved.

I want to end with a quote from the English author Charles Dickens, who, in his famous short novel A Christmas Carol, described Christmas in this way:

“…a good time; a kind, forgiving, charitable, pleasant time: the only time I know of, in the long calendar of the year, when men and women seem by one consent to open their shut-up hearts freely, and to think of people below them as if they really were fellow-passengers to the grave…”

As we come now to the table of the Eucharist, may those words recommit us to the true meaning of Christmas: that God has come among us so that His life may take shape in ours. Let Dickens’ vision of Christmas become our own—not only today, but every day—by recognizing Emmanuel in our brothers and sisters, fellow pilgrims on the journey to heaven.

And there, in heaven, we shall finally experience His presence fully: not in a manger, not on the Cross, not even in the tomb, but face to face—sharing, in the glory of the God who chose first to dwell among us, forever and ever.

Homily Advent 4A: Yozefu akiriza Yezu, mujjananyina

 

Homily for 4^th Sunday of Advent Year A 2025-26

Introduction

Mu Luganda, waliwo ekigambo, mujananyina. Kitegeeza omwana ajja ne maama nga ayingidde obufumbo.

Omwana oyo mu buzaale si w‘aMusajja nannyini maka. Buli muntu ku kyalo akimanyi. Abantu, naddala ab’eŋŋanda bayinza ok’owegeera.

Naye era tumanyi ekintu ekirala. Waliwo abasajja abalungi—abasajja ab’amaanyi — abaaniriza omwana oyo nomutima gwonna. Bagamba nti, “Omwana ono aze n’omukazi gwe njagala.”

Okuva ku lunaku olwo, omwana oyo takyali “wuwe yekka.”

•       Omusajja oyo ayaniriza omwana na’muliisa okuva mu ntuuyo ze.

•       Akangavvula omwana oyo, era namukuuma.

Omusajja ng’oyo aweebwa ekitiibwa, kubanga alondawo okwagala okusinga amalala, Obuvunaanyizibwa okusinga obuteefirayo.

Evanjiri ya leero ekwata ku musajja ng’oyo.

Scripture and Theology

Tuwulide mu vanjiri, nti “Maria Nnyina ng’amaze okwogerezebwa Yozefu, nga tebannaba kubeera wamu, n’alabika ng’ali lubuto ku bwa Mwoyo Mutuukirivu.” Omwana ono si wa Yozefu mu buzaale. Mu ngeri y’abantu, omwana Maria gwe yalina mulubuto yandibadde mujananyina.

Ekyo kituyamba okutegeera ensonga lwaki era tuwulide nti: “Naye Yozefu bbawe, kubaganga yali mutuufu, n’atayagala kumuwawaabira; n’ateesa mu mwoyo gwe okumulekayo mu kyama.”  Mu kusooka, Yozefu talaba ngeri ye kennyini gy’ayinza okutwala obuvunaanyizibwa ku mwana atali wuwe; mpozzi ayagala Maria afumbirwe omusajja eyamufunyisa olubuto. Naye ne mu kiseera ekyo, asalawo okweyisa mu ngeri ey’ekitiibwa. Taswaaza Maria. Amusaasira.

Naye ate Mukama n’ayingirawo. Amuweereza malayika ng’alina obubaka obw’enjawulo: “Yozefu, owamna wa Daudi, leka, totya kuyingiza mumwo Maria mukazi wo, kuba ekitondedwa mu ye kya Mwoyo Mutuukirivu.” Malayika akiriza nti omwana si wa Yozefu mu butonde, naye alaga ekintu ekitegeerekeka obulungi ennyo: Katonda yeenyigidde mu nsonga eno.

Era malayika agenda mu maaso n’agamba nti: “Ajja kuzaala omwana wa bulenzi, ggwe n’omuyita lya Yezu; kuba ye wuuyo alirokola abantu be mu bibi byabwe.”  Anti, erinnya Yezu oba Yeshua litegeeza “Katonda alokola.”

Yozefu olwo n’akkiriza obuvunaanyizibwa buno obunene obw’okukuza omwana atali wuwe, ku lwa Katonda. Tulina okujjukira nti wadde nga Yezu yali Katonda ddala, era yali muntu ddala, ekitegeeza nti yalina okuyiga ebintu ng’omwana yenna.

•       Yozefu yamuyigiriza okutambula n’okwogera

•       Yozefu yamuyigiriza engeri y’okusaba n’okumanya etteeka lya Katonda

•       Yozefu yamuyigiriza engeri y’okukola n’emikono gye ng’omubazzi

Mu bufunze, Yozefu yayigiriza Omwana wa Katonda engeri y’okubeera omusajja, omusajja Omuyudaaya.

Naye Yozefu si ye muntu eyasooka mu Baibuli Katonda gwe yayita n’amuwa obuvunaanyizibwa obw’amaanyi.

·      Ibulayimu ow’emyaka nsanvu mu etaano yali mu kukola mirimu gye mu kitundu kati ekiyitibwa Iraq, ng’alabirira endiga n’embuzi, n’okulima ettaka! Era awo Katonda n’ajja n’agamba nti: “Owange, leka ensi yo, n’ab’eŋŋanda zo, ne mu nnyumba ya kitaawo, ogende mu nsi gye ndikulaga, nsuubiza okukuwa omukisa n’okukufuula eggwanga eddene.”

·      Ate waliwo Musa Katonda gw’eyayita okununula abantu be okuva e Misiri, naye okukikola ng’alina okuwangula Falaawo!

·      Era waaliwo abalanzi, Katonda b’ayita okwogera amazima eri obuyinza n’eggwanga lyonna, nga batuusa obubaka abantu bwe batayagala kuwulira. Ng’ekyokulabirako, mu ssomo ly’olwaleero, Kabaka Akazi tayagala kuwulira obulamzi bwa Isaaya obugamba nti omununuzi ajja kuzaalibwa mbeerera.

Era bwe kityo, ng’Omuyudaaya omwesigwa, Yozefu ateekwa okuba nga yali amanyi engeri Katonda gy’akolamu ebintu bye. Era y’ensonga lwaki, ne bw’aba nga tayagala katono, akwata omulimu ogusomooza Katonda gw’amuwa, n’atwala Maria ow’olubuto nga mukyala we n’omwana mu maka ge.

Era tukimanyi nti Yozefu yakola omulimu guno nga taata n’obwesigwa, ng’akkiriza ebizibu ebya bulijjo eby’omwana eyaakazaalibwa nebirala eby’enjawulo.

•       Yalina okutambula ne Maria okuva e Nazaaleeti okutuuka e Beetelemu. Olugendo olwo lwa mayiro nga 100, nga okuva e Mbale okutuuka e Lugazi. Ate era, Maria yali mu wiiki ezisembayo ng’ali lubuto!

•       Era oluvannyuma lw’okuyita mu kizibu ky’okutambula, batuuka e Beetelemu era wooteeri n’amalwaliro bijjudde! Nzijukira muto wange bwe yazaalibwa! Maama ne taata baatambula okutuuka mu ddwaaliro, ekirungi mayiro bbiri, so si mayiro 100, naye nga tewali musawo yenna abalabirira. Bwe batyo ne baddayo eka era muliraanwa n’ayambako maama okuzaala mu nnyumba yaffe. Yozefu ne Maria tebassobola nadde kuzala mu maka gaabwe.  Baali balina okuzaalira mu kiralo!

•       Oluvannyuma lw’okuzaalibwa kwa Yezu, ebizibu byabwe tebyakoma. Kati, nga balina omwana eyaakazaalibwa, baalina okudduka okugenda e Misiri, mu kifo ky’okudda e Nazaaleeti. Lowooza ku’babundabunda abangi mu nsi, leero, abamu ne batuuka n’okujja mu Uganda. Ogwo gwe gwali omulanga gwa Yozefu!

Christian Life

Aboluganda, Katonda talekedde awo kuyita bantu lwa mirimu gye, era talekedde awo kusaba bingi mu abo b’ayita. Nga bwe yayita Yozefu ne Maria olw’omulimu gwabwe ogw’enjawulo ogw’okuleeta Omulokozi mu nsi muno, Katonda naye atuyita naffe! Tulowooze ku kuyitibwa nebisomooza ebiri mu kuyitibwa okwo mu busaserdooti ne mu bufumbo obutukuvu.

Omulanga eri obufumbo obutukuvu kuyitibwa okuva eri Katonda nga buli omu yeewaayo obulamu bwonna eri mmune, n’omulimu gw’okukuza abaana mu kukkiriza. Abafumbo mazima ddala mujja kukkiriza nti kino si kyangu bulijjo!

•       Oyinza kola ki ng’okusikiriza okwasooka mu bufumbo kukendede? Oyinza kola ki ng’omwami wo oba mukyala wo aludde ng’alwadde ennyo? Nga Katonda bwe yasaba bingi ku Yozefu ne Maria, Katonda abasaba obwesigwa obw'enkomeredde n'okwewaayo, okutuusa okufa.

•       Era awo waliwo okwewaayo eri abaana. Nga bwe yakola ku Yozefu ne Maria, Katonda atadde obuvunaanyizibwa bungi mu ngalo zo nga maama ne taata, okukuza omwana oba babiri oba basatu, mwenda si mu kuliisa kwoka, okwambaza n’okutwalira awamu okubakuuma nga balamu bulungi, wabula n’okubakuza okumanya n’okwagala Katonda n’abaantu. Omulimu guno ogw’okukuza abaana, ogw’okuyigiriza amakubo ga Katonda tegubangako mwangu, wabula gusomooma nno leero kuba ensi ebayigiriza birala.

Kyoka mugenda mu maaso ng’abafumbo era ng’abazadde, nga mukimanyi nti kino kuyitibwa okuva eri Katonda, bulijjo asaba bingi okuva eri abo b’ayita.

Oluusi abantu balowooza nti ebintu bisingako ku ludda olulala! Abafumbo bayinza okulowooza nti obulamu bwa babasaseredooti, abasista oba babraza, abatali bafumbo, buteekwa okuba obwangu! Mbakakasa nti ssibweekiri.

•       Katonda bw’aba ayita abafumbo okubeera bamaama era bataata b’abaana babiri oba basatu oba bana, mwenda, ayita Faaza okuba kitawe wa bonna, n’abo abatamwagala.

•       Katonda bw’ayita abafumbo okuyigiriza abaana baabwe, ayita Faaza okubuulira bonna, ng’ayogera nabo kinnoomu era ng’akola ku bibaluma kinnoomu, parish yoona.

•       Katonda bwayita abantu abafumbo okubeera abeesigwa eri banaabwe, ayita Faaza okubeera omwesigwa eri omugole we, Ekelezia yonna.

Conclusion

Mu nnaku ntono, tujja kukuza Ssekukkulu kubanga Yozefu yakkiriza omwana. Teyategeera bulungi. Yatya. Naye yeesiga Katonda. Okufaananako omusajja akkiriza mujananyina, Yozefu yalonda okwagala, obuvunaanyizibwa, n’okukkiriza.

Okudda kufe, Katonda ayita buli omu ku ffe — mu maka gaffe, mu byalo byaffe, mu Kelezia yaffe.

Ekyebuuzibwa si kuba nti omulimu guno mwangu; ekyebuuzibwa kiri nti: Tuli beetegefu, okufaananako Yozefu, okukkiriza n’okuwaayo buli kimu Katonda ky’asaba?

Homily Advent 4A: When the Lord asks, he asks for everything

 Homily for 4^th Sunday of Advent Year A 2025-26

Introduction

In Luganda, there is a word many of us know very well: mujananyina.  It refers to a child who comes with the mother when she enters marriage.

That child is not biologically the father’s.  Everyone in the village knows it. People may talk. Relatives may watch closely.

Yet we also know something else. There are good men—strong men—who accept such a child fully.  They say, “This child comes with the woman I love.”

From that day on, the child is no longer “hers alone.”

• He welcomes the child and feeds the child from his sweat.
• He disciplines the child, and protects the child.

Such a man is respected, because he chooses love over pride, and responsibility over comfort. Today’s Gospel is about a man like that.

Scripture and Theology

We have just heard in the gospel, that “When his mother Mary was betrothed to Joseph, but before they lived together, she was found with child through the Holy Spirit.”  This child was clearly not Joseph’s biologically.  In human terms, the child Mary was carrying would have been a mujananyina.

That helps us understand why we are also told that: “Joseph her husband, since he was a righteous man, yet unwilling to expose her to shame, decided to divorce her quietly.”  At first, Joseph does not see how he himself can take responsibility for a child that is not his; maybe he wants her to marry the man who made her pregnant. Yet even then, he chooses to act honourably.  He does not shame Mary. He does not expose her. He chooses mercy.

But then the Lord intervenes.  He sends him an angel with a special message: “Joseph, son of David, do not be afraid to take Mary your wife into your home. For it is through the Holy Spirit that this child has been conceived in her.”  The angel acknowledges that the child is not biologically Joseph’s, but makes something very clear: God himself is at work in this pregnancy.

And the angel continues: “She will bear a son and you are to name him Jesus, because he will save his people from their sins.” The name Jesus, or Yeshua, means “God saves.”

Joseph then accepted this great responsibility of raising a child who was not his, on behalf of God.  We have to remember that while Jesus was truly God, he was also truly human, meaning that he had to learn things just like any child.

·      Joseph taught him how to walk and speak

·      Joseph taught him how to pray and know God’s law

·      Joseph taught him how to work with his hands as a carpenter

In short, Joseph taught the Son of God how to be a man, a Jewish man.

But Joseph was not the first person in the Bible that God called and tasked with a great responsibility.

·      Seventy-five year old Abraham was going about his business in what is now Iraq, taking care of sheep and goats, and farming the land!  And then God comes and says: “Hey you, leave your land, your relatives, and from your father’s house and go to a land that I will show you. I promise to bless you and make you a great nation.”

·      Then there is Moses, a stutterer like me, whom God calls to liberate his people from Egypt, but to do that he has to overcome the Pharaoh!

·      And then you have the Prophets, whom God calls to speak truth to power and the whole nation, delivering messages that people don’t want to hear.  In today’s reading, for example, King Ahaz does not want to hear Isaiah’s prophecy that a Messiah will be born of a virgin.

And so, as a faithful Jew, Joseph must have been aware of how God works.  And that is why, even if he is a little reluctant, he takes up the challenging job that God is giving him, taking pregnant Mary as his wife and the child she is carrying into his home.

And we know that Joseph carried out this mission as a father faithfully, accepting the usual challenges of a new born baby and far more serious ones.

·      He had to walk with Mary from Nazareth to Bethlehem.  Do you know how far that distance is?  I checked. It about 100 miles, like from Mbale to Lugazi.  Moreover, Mary was in her last weeks of pregnancy!

·      And after going through the ordeal of travel, they get to Bethlehem and the hotels and hospitals are full!  I remember when my youngest brother was born!  My mother and father walked to the hospital, thankfully two miles, not 100 miles, but there was no one to care for them.  So they returned home and a neighbour assisted my mother to give birth in our house.  Joseph and Mary did not even have that luxury of giving birth in her own home.  They had to give birth in a cowshed!

·      After the birth of Jesus, their problems did not end.  Now, with a new born child, they had to flee to go Egypt, rather than return to the comfort of their home in Nazareth. Think about the many refugees in the world, today, some of whom even come to Uganda.  That was the call of Joseph!

Christian Life

Friends, God has not stopped calling people for his work, nor has he stopped asking a lot from those he calls.  Like he called Joseph and Mary for their special job of bringing the Saviour into this world, God also calls us too!  I can think of two challenging calls for us today: the call to marriage and the call to priesthood.

The call to Christian marriage is a call from God to lifetime commitment to each other, and to the task of raising children in the faith.  Those of you who are married will surely agree that this is not always an easy task!

·      What do you do when the romance in the marriage has died out?  What do you do when your husband or wife is seriously ill for a long time?  Like God demanded much of Joseph and Mary, God demands of you total fidelity and commitment to each other, till "death do us part."

·      And then there is the commitment to the children.  Like he did to Joseph and Mary, God places a great responsibility in your hands as a mother and father, of raising a child or two or three, not just by feeding, clothing and generally keeping them healthy, but also raising them to know and love God and their neighbour.  This job of parenting, of teaching God’s ways has never been easy, but is made more difficult today by the often competing media messages that glorify materialism, drugs and sex.

And yet you carry on as married people and as parents, knowing that this is a call from God, who always demands much from those he calls.

Sometimes people think that the grass is greener on the other side!  Married people might think that the life of priests, sisters and brothers, who are not married, must be easy!  Well, not exactly.

·      If God calls the married people to be mothers and fathers of two or three or four children, he calls the priest to be the Father of all his parishioners, even those who don't like him particularly.

·      If God calls the married people to teach their children, he calls the priest to preach to all his parishioners, speaking to them individually and addressing their individual concerns, all with the same short homily.

·      If God calls married people to be faithful spouses to each other, he calls the priest to be a faithful bridegroom to his bride, the whole Church.

Conclusion

In a few days, we will celebrate Christmas because Joseph accepted the child.  He did not fully understand. He was afraid. But he trusted God.  Like the man who accepts a mujananyina, Joseph chose love, responsibility, and faith.

This Advent, God is calling each of us—in our families, in our villages, in our Church. The question is not whether the task is easy.

The question is: Are we ready, like Joseph, to accept and give everything when God asks?