CATHOLICS DO NOT CHOOSE THE LESSER EVIL - WE CHOOSE THE GREATER GOOD

 Rev. Deogratias O. Ekisa, S.T.D

April 14, 2026

I have been thinking of many of my friends in recent days, especially in light of the tensions that have emerged between President Trump and the Holy Father, as well as the broader pattern of his administration’s divergence from the Church’s teaching on several important moral and social questions. His direct attack on the Holy Father, particularly on Divine Mercy Sunday, must create real heartache for those striving to be faithful Catholics while, in good conscience, supporting the President.

The Church gives us a tool to address this kind of tension in her teaching on cooperation in evil (cf. Catechism of the Catholic Church, 1868; St. John Paul II, Evangelium Vitae, 73–74).

First, the distinction between formal and material cooperation:

Formal cooperation occurs when one shares in the intention of the wrongdoing. For example, if one supports a candidate precisely because he advances policies that unjustly harm migrants or disregard the dignity of human life, one would be intending the evil itself. This is always morally wrong.

Material cooperation, by contrast, occurs when one does not share the wrongful intention, but one’s action—such as voting or other political support—still contributes in some way to the outcome. This cooperation is further distinguished:

•      Immediate material cooperation: where one’s action is directly involved in the wrongful act itself. This is ordinarily not morally permissible.

•      Mediate material cooperation: where one’s action contributes more indirectly. This can be morally permissible under certain conditions.

In the case of voting, the Church generally understands that this is often a form of mediate material cooperation. One may licitly vote for a candidate with morally problematic positions—whether the current President or his opponent—if, and only if, there are proportionately serious reasons (cf. USCCB, Forming Consciences for Faithful Citizenship, no. 34).

At this point, an important clarification is needed. We often hear the phrase “choosing the lesser evil” in political life. Strictly speaking, this is imprecise and can be misleading. We should never choose evil at all—whether lesser or greater—for to will evil, even in a limited way, is always sinful.

Rather, we choose the greater good available to us, however limited, while tolerating an unintended evil effect. In other words, the moral object of the act remains the good that is chosen (for example, the protection of unborn life or the defense of vulnerable persons), while the accompanying evils are not willed but permitted under certain conditions. This is precisely why the distinction between formal and material cooperation matters: it safeguards us from ever intending evil, even in morally complex situations.

However—and this is crucial—the permission to engage in mediate material cooperation does not extend to endorsing, justifying, or becoming indifferent to the evils tolerated.

At this point, two further principles become important: proportionality and scandal

•      Proportionate reason: The good sought must be sufficiently weighty to justify tolerating the unintended evils. This requires ongoing discernment, especially as circumstances evolve.

•      Avoidance of scandal: “Scandal” in the theological sense refers to leading others into error or sin (cf. Catechism, 2284–2287). When a Catholic appears to defend or excuse what is objectively wrong—whether unjust treatment of migrants, disregard for the poor, demeaning rhetoric, or actions that undermine the unity of the Church—this can cause confusion about the moral law and weaken the Church’s witness.

This is where the present moment becomes particularly significant.

One may have voted, in good conscience, for reasons judged proportionately serious. That can fall within legitimate mediate material cooperation. But if one begins to defend or rationalize actions that are clearly wrong—such as attacks on the Holy Father or statements that distort the Church’s teaching—one risks moving, perhaps gradually and unintentionally, toward a kind of implicit formal cooperation, or at least into scandal.

The Church calls us to something more demanding and more freeing: moral clarity without partisanship. We are called to affirm what is good, resist what is wrong, and refuse to allow political allegiance to override moral truth—never calling evil good, even when we have tolerated it for the sake of a greater good.

Approaching the situation in this way helps resolve the apparent tension between a past decision to support a candidate and a present need to reject certain of his actions. One can acknowledge having made a prudential judgment in good conscience, while also recognizing that fidelity to Christ and His Church now requires a renewed and explicit distancing from actions and policies that cannot be reconciled with the Gospel.

Our consciences must remain living and responsive to truth. As the Church teaches, conscience is not a justification for doing what we prefer, but a judgment to be continually formed in accord with the moral law (cf. Catechism, 1783–1785).

I offer these reflections in a spirit of respect and fraternity, not to deepen divisions, but to shed light on a difficult situation. These are not easy questions, but they are an opportunity to witness—to ourselves and to others—that our ultimate loyalty is not to any political figure, but to Christ; not to any party, but to the truth; and not to political power, but to the dignity of every human person.

Let us continue to pray for our leaders, for the Church, and for one another, that we may act always with truth, charity, and a well-formed conscience.  We must never choose the lesser evil; let us always choose the greater good, however limited, and refuse to call evil good.

Homily Easter 2A: Mercy Received, Mercy Shared

 Homily for 2^nd Sunday of Easter Year A 2026

Introduction

My dear brothers and sisters, imagine that you are one of the disciples in the upper room. The doors are locked. Your heart is heavy. You are afraid.  Why? Because you ran away when Jesus was arrested, tortured and crucified. You denied him. You abandoned him.  And then suddenly, Jesus appears, right in front of you.

As we heard in the gospel, he does not come with anger. He does not come with accusations like “what kind of friends are you?”. He does not blame you, “Why did you abandon me?” Instead, his first words are: “Peace be with you.”

Friends, these are words of mercy, Divine Mercy.  And so, on this Divine Mercy Sunday, I want us reflect on the twofold message of the Lord, as first, he pours his mercy upon us, and second, he sends us to share that mercy with others.

But first, what is divine mercy?  Perhaps many of us know it from the popular devotion by the same name.  But divine mercy is more than a devotion.

To understand what divine mercy truly is, imagine a young man at university—let us call him George. He is quite ordinary. Not outstanding in class, not particularly impressive in sports or in any of the ways his peers would consider cool. Then unexpectedly, a remarkable young woman—let us call her Gabriella—befriends him.  She is beautiful, intelligent, the kind of daughter every dad would be proud of.  She becomes his girlfriend.  I am sure that many of us would say, “No Way!  Wapi!  That could never happen.”

Well, that is exactly what God has done for us human beings. God had no need of us, like Gabriella had no need of George. Yet he created us. He chose us. He befriended us.  He loved us.  That is the first kind of Divine Mercy—God giving us more than we deserve, simply by creating us and loving us.

But there is a second kind of mercy.  Let us again imagine that our friends George and Gabriella eventually get married, after completing university, (Yes, they are that responsible enough). They have a simple church wedding, not these extravagant ones you see nowadays, right here at St. Austin’s Church.  They have one child, Priscilla and then another, Patrick.  And then the unimaginable happens.  George, forgets how lucky he is, after being chosen and loved, betrays his lovely wife. He cheats on Gabriella with a coworker.

Gabriella is naturally disturbed, angry and very disappointed.  But after some soul searching and counselling, and repentance on George’s part, she forgives him and takes him back.

That too is mercy—to be forgiven or receive a lesser punishment than we deserve after we have done wrong, the second kind of divine mercy. God did not abandon humanity after we had sinned, he promised and eventually sent us a Saviour.  And today we see Jesus bringing that mercy to us.  Through his death and resurrection, Jesus does not come to condemn us. He comes to restore us. He comes to say: “Peace be with you.”

Scripture and Tradition

And so, in today’s gospel, when Jesus says, “Peace be with you,” he is not just greeting the disciples. He is healing them.  Because mercy is not only about forgiveness—it is also about peace: peace with God, peace with others, and peace within ourselves.  That is why even in the sacrament of confession, at the end, the priest should say: “the Lord has forgiven your sins—go in peace.”

A week later, as we heard, Jesus returns, and this time Thomas is present. Thomas had doubted. He had struggled. But he came.  And the Lord now invites him to touch his wounds. Jesus meets him in his doubt. Although he teases him a little, he does not shame him—he leads him gently to faith, telling him, “Put your finger here and see my hands, and bring your hand and put it into my side, and do not be unbelieving, but believe.”

And Thomas responds with one of the most beautiful professions of faith in Scripture: “My Lord and my God!”  This is mercy—to be treated better than we deserve.

But the story does not end there.  Jesus says: “As the Father has sent me, so I send you.” And then he breathes on them and says: “Receive the Holy Spirit.” 

Why does he do this?  It is because his work of preaching and bringing about mercy through his death and resurrection had to be continued, so that each generation until the end of time, including ours, will experience that divine mercy.  Also, he He gives them the power of the Holy Spirit to enable them to share it, especially through the forgiveness of sins.  Mercy received must become mercy shared

Christian Application

My dear brothers and sisters, this same Jesus stands among us today and says to us: “Peace be with you.”  He offers us his mercy—freely, generously—especially through the sacraments of initiation.

·        In Baptism, our sins and their punishments are washed away.

·        In Confirmation, we receive the Holy Spirit.

·        In the Eucharist, we encounter the risen Lord himself.

In addition, we especially receive God’s Mercy in the Sacraments of healing.

·        When we are sick and are thus burdened with the weight of pain and suffering, both physical and psychological, burdened with the prospect of death, the sacrament of the anointing of the sick, brings us God’s mercy, so that we can bear this human condition in peace and hope, and receive the healing of our souls.

·        When we sin and are thus burdened with the prospect of the punishment of hell, and the realization that I have offended “thee my God who are all good and deserving of my love”, the sacrament of penance and reconciliation, brings us God’s mercy.  And then we can leave the confessional relieved when the priest says to us, “The Lord has forgiven your sins.  Go in peace.”

Friends, Divine Mercy Sunday is a strong invitation, to return to the sacraments, especially the sacrament of confession, to receive the Lord’s Mercy.  In addition to reciting the Divine Mercy Chaplet, this celebration should inspire us to return to our roots, to that upper room where Jesus first appeared to us and hear again the generosity of God who says to us sinners, “Peace be with you.”

While in that upper room let us also hear the urgency of the mission: "As the Father has sent me, so I am sending you", so that mercy received must become mercy shared.

Pope Francis tried to remind us repeatedly, that our mission as Church is to bring mercy to this world.  In one book entitled, The Name of God is Mercy he reminded us that God is essentially merciful.  And when he proclaimed the Year of Mercy a few years ago, the document with which he did it was called, The Face of Mercy, reminding us that Jesus is indeed the face of the Father’s Mercy.

How do we share this Mercy?

First, let us examine how we treat those who are weak in the faith.  How do we treat sinners?  Consider how the disciples handled the unbelieving Thomas.  Did they condemn him or abuse him?  No.  They shared the mercy they had received with him. They invited him to come with them to the upper room, the next Sunday, just in case the Lord would show up again – and show up he did. And Thomas believed, saying, “My Lord and My God.”  The disciples were the voice of Jesus to Thomas, so that he would eventually encounter the Lord himself.  When is the last time you invited a fallen away friend to Mass, or even just to a Church function, so they can meet the Lord? 

Jesus is sending you and me to do the same for our unbelieving friends.  We do this particularly by carrying out the seven spiritual works of mercy, especially when in the first three we instruct the ignorant, counsel the doubtful and admonish sinners.

Secondly, we share mercy received by how we treat the materially less fortunate among us.  We can turn to the example of the first community of disciples we heard about in the first reading.  We heard that they devoted themselves to four things: to the teaching of the apostles and to the communal life, to the breaking of bread and to the prayers.  And then, they also shared what they had in common, sharing with the less fortunate, according to each one’s need, not necessarily, according to their contribution.

Today we do that in carrying out the seven corporal works of mercy, namely:

(1)  To feed the hungry

(2)  To give drink to the thirsty

(3)  To clothe the naked

(4)  To shelter the homeless

(5)  To visit the sick

(6)  To visit the imprisoned

(7)  To bury the dead.

Conclusion

My dear brothers and sisters, today the risen Lord stands among us and says:
“Peace be with you.”  That is mercy received.

But he also says: “As the Father has sent me, so I send you.” That is  an instruction that mercy has to be shared.

So let us not keep this mercy to ourselves. This week, let each one of us do something simple: maybe forgive someone, invite someone, help someone in need.  In that way, the mercy we have received will truly become mercy shared.

Moreover, by concrete acts of mercy, we shall translate into action, what we said words in the Responsorial Psalm: Give thanks to the LORD for he is good, his love is everlasting.

What better way to give thanks for mercy received, than to share it?  Let mercy received always be mercy shared. Mercy received, mercy shared.

Homily Easter Sunday (Luganda): Kristo azuukidde! . . . Azuukiridde ddala!

 Homily for 1^st Sunday of Easter 2026

Introduction

Ab’oluganda abagalwa, mbalamusa ku lunaku luno olw’ekitiibwa—Paska ennungi! Luno lwe lunaku olusinga obukulu mu kukkiriza kwaffe, kubanga tujaguza obuwanguzi bwa Yezu ku kufa.

Waliwo okulamusagana okulungi okuva edda mu ddinni lyaffe. Omuntu omu agamba nti: “Kristo azuukidde!” Omulala n’addamu nti: “Azuukiridde ddala!”

Kale tukikole wamu: “Kristo azuukidde! . . . Azuukiridde ddala!”

Ate nate: “Kristo azuukidde! . . . Azuukiridde ddala!”

Naye ab’oluganda, lwaki tugamba nti ““Kristo azuukidde! Azuukiridde ddala!”? Kitegeeza ki ddala?  Ka njogereko ku bintu bisatu ebiva mu Vangiri y’olwaleero.

Scripture and Tradition

Ekisoka.  Mu Vangiri tuwulidde nti Maria Magdaleena yagenda ku ntaana mu matulutulu. Waali wakyali nzikiza. Yali munakuwavu, omutima gwe nga gujjudde obulumi. Yali alowooza nti byonna biwedde.

Ab’oluganda abagalwa, naffe tumanyi ebiseera eby’enzikiza.  Ebiseera bwe biba ebizibu—ng’obulwadde buli mu maka, nga tewali ssente za kusomesa baana, ng’enjala eriwo, oba nga tufiiriddwa abaffe—obulamu bufuuka nga obudde obwo obw’enkya, obw’ekizikiza era obutali na ssuubi.

Naye kiki ekyabaawo ku lunaku olwo? Maria Magdalena yasanga ejjinja liggyiddwawo. Enntaana yali njereere. Yezu yali taliyo. Mpola mpola amazima ne gayingira mu mutima gwe: Yezu yali mulamu.  Buno bwe bubaka bwa Paska: Mukuzukira kwa Yezu, Katonda afudde enzikiza nefuuka omusana.

Kyetuva twatula nti: “Kristo azuukidde! . . . Azuukiridde ddala!”

Kati tugende ku bubaka obw’okubiri. Tuwulidde nti bino byonna byaliwo ku lunaku olusooka mu wiiki—Ssande. Kino kikulu nnyo.

Mu Baibuli, Ssande, olunaku olusooka, lwe lunaku Katonda lwe yatandika okutonda ensi. Kale Yezu bw’azuukira ku Ssande, kitegeeza nti Katonda atandise obutonde obupya.

Naye Abakristu bayita Ssande n’erinnya eddala: “olunaku olw’omunaana.” Lwaki? Kubanga lusukka ku nnaku musanvu ez’ennono. Lulaga obulamu obuggya, obutaggwaawo, obw’emirembe gyonna.

Kale ab’oluganda, tetukwatira ssabbiiti ku Lwomukaaga nga Abayudaaya. Ffe tukwatira ku Ssande.  Lwaki?  Kubanga Ssande lwe lunaku Yezu lwe yazuukira. Buli Ssande Paska ntono.

Kale tugenda ku misa buli Ssande, si lwa kiragiro kyokka, wabula kubanga tujaguza okuzuukira kwa Yezu buli wiiki. Bw’osubwa misa ya Ssande nga tolina nsonga nnene, oba osubidwa Paska. Ssande lwe lunaku olw’obulamu obuggya, olw’obuwanguzi, olw’essuubi.

Mu nnimi zaffe, emirundi mingi tubala ennaku okutandika ku Monday, ng’olunaku olusoka, nekuddako olw’okubiri, no olw’okusaatu. Naye eri Abakristu, Ssande lwe lunaku olusooka mu wiiki—olunaku obulamu bwaffe lwe bwakyuka ennaku zonna, olunaku Yezu lwe yazuukira.

Kyetuva twatula nti: “Kristo azuukidde! . . . Azuukiridde ddala!”

Kati tugende ku bubaka obw’okusatu. Kitegeeza ki nti Yezu yazuukira? Kiki ekyamutuukako?

Abamu balowooza nti Yezu yaddayo mu bulamu bwe bweyalina nga tanafa. Naye si kituufu. Mujjukira Lazaro—Yezu yamuzuukiza, naye oluvannyuma n’afa nate.  Naye Yezu ye yakyukira ddala. Yezu yazuukira mu bulamu obupya.

Lowooza ku kasigo kebijanjalo akasimbiddwa mu ttaka. Bwe kasimbibwa, kasobola okulabika nga kafudde. Naye oluvannyuma kafuuka ekimera ekipya.

Ekyo kyekyatuuka ku Yezu.  Yafa, naye bwe yazuukira, teyali kye kimu. Yalina omubiri ogw’ekitiibwa. Tagenda kufa nate. Ali mulamu emirembe gyonna.  Eyo ye nsonga lwaki enntaana yali njereere.

Ffe Abakatuliki twagala nnyo ebisigala by’abantu abatukuvu. Naye waliwo ekintu kimu kye tutalina—era kye tutayagala—omubiri oba amagumba ga Yezu.

Lwaki? Kubanga ali mulamu!

Kyetuva twatula nti: “Kristo azuukidde! . . . Azuukiridde ddala!”

Christian Life

Kati ab’oluganda, bino tebikwata ku Yezu yekka. Bikwata ne ku ffe. Ekyatuuka ku Yezu kijja kutuuka ne ku ffe.  Olunaku lumu tujja kufa—naye si nkomerero. Naffe tujja kuzuukira.  Eyo ye ssuubi lyaffe.

Kale bwe tuziika abaffe, tetukaaba nga abantu abatalina ssuubi. Tukaaba, yee, naye tukimanyi nti olunaku lumu tujja kusisinkana nabo nate.

Naye okusobola okufuna obulamu obwo, tulina okutandika kati.  Tulina okubeera abantu ab’okuzuukira, nga Paulo Omutukuvu bw’agamba mu somo ery’okubiri nti: “Ab’oluganda oba mwazuukirira ne Kristo, mufe ku bya waggulu eyo Kristo gy’ali …”

Kitegeeza ki?  Kitegeeza: Okulekera awo ebibi. Okusonyiwa abalala, Okuba abeesigwa. Okuyamba bannaffe. Okwesiga Katonda

·        Bw’ogaana okusonyiwa, okyali mu ntaana. Bw’osonyiwa, obeera mu Paska.

·        Bw’obba, ekyo kizikiza. Bw’oba mwesigwa, ekyo kuzuukira.

·        Bw’oggwaamu essuubi n’ogamba nti “byonna biwedde,” ekyo kizikiza.
Naye bw’ogamba nti “Katonda ajja kukola,” ekyo kwe kukkiriza kwa Paska.

Ab’oluganda, Paska si lunaku lumu lwokka. Bwe bulamu. Era buli Ssande, tudda okuzza obuggya obulamu obwo. Buli Ssande etujjukiza nti: Yezu ali mulamu.  “Kristo azuukidde! . . . Azuukiridde ddala!”

Conclusion

Nga tudda awaka—okulya embaga ya Paska, n’okulambula abenganda n’emikwano—tujjukire bino:

• Enntaana ya Yezu njereere
• Yezu ali mulamu
• Okufa kuwanguddwa
• Essuubi likomyewo

Ne bw’oba mu kizikiza kyonna, tofiirwa ssuubi. Yezu yamala dda okuwangula. Kale mugende awaka nga muli basanyufu.

Era tuddeemu nate n’okukkiriza okunene: “Kristo azuukidde! . . . Azuukiridde ddala!”

Homily Easter Sunday: Christ is Risen, He is Risen Indeed

Homily for 1^st Sunday of Easter 2026

Introduction

My dear brothers and sisters, Happy Easter to you all—on this greatest day of our faith! Today we celebrate the victory of Jesus over death.

There is a beautiful Christian greeting that expresses this joy. One person says, “Christ is risen!” and the other responds, “He is risen indeed!”

Let us try it together: Christ is risen… He is risen indeed!

Again: Christ is risen… He is risen indeed!

But my dear friends, what do we really mean when we say this? Let me share three simple points from today’s Gospel.

Scripture and Tradition

The first thing we heard in the Gospel, was that Mary Magdalene went to the tomb early in the morning, while it was still dark. It was dark. She was sad. Her heart was heavy. She thought everything was finished.

My dear brothers and sisters, we know that kind of darkness.  Sometimes life becomes dark—when there is sickness, when there is no money for school fees, when there is hunger, when we lose someone we love. In those moments, life feels like that early morning of Mary Magdalene—dark and without hope.

But what happened? She found the stone rolled away. The tomb was empty. Jesus was not there. Slowly, the truth entered her heart: Jesus was alive.

And this is the message of Easter: God has turned darkness into light.  That is the first message of Easter: His resurrection has turned darkness into light.

Christ is risen… He is risen indeed!

And now to the second message of the Gospel.  We heard that all this happened on the first day of the week—Sunday. That is an important detail.

In the Bible, Sunday is the first day—the day when God began creating the world. So when Jesus rises on Sunday, it means God is starting a new creation, just like in the beginning.

But Christians also call Sunday something else: the “eighth day.” Why the eighth day? Because it is a day beyond the normal seven days. It is a sign of something new, something eternal, something that never ends.

That is why, my dear friends, we Christians do not celebrate our Sabbath on Saturday like the Jews. We celebrate on Sunday. Why? Because Sunday is the day Jesus rose from the dead. Every Sunday is a small Easter.

That is why we come to Mass every Sunday—not just as a rule, but because we are celebrating the resurrection again and again. So when you miss Sunday Mass without a serious reason, you are missing Easter. Every Sunday is the day of new life, the day of victory, the day of hope.

In our local languages, we often follow the secular way and count the week starting from Monday. In some places, like in the Islamic world, the week may begin on Saturday. But for us Christians, Sunday is the first day of the week—the day our lives changed forever, the day Jesus rose from the dead.

Christ is risen… He is risen indeed!

And now to the third point. What does it mean that Jesus is risen? What really happened to Him?

Some people think that by rising from the dead, Jesus just came back to normal life. But that is not true.  You remember Lazarus—Jesus raised him from the dead, but later he died again.

But Jesus is different.  Jesus rose to a new life. Think of a seed planted in the garden. When you plant beans, the seed goes into the soil and seems to die. But it comes out as something new—a plant.

That is similar to what happened to Jesus.  He died, but when He rose, He was no longer the same. He had a glorified body. He will never die again. He is alive forever. That is why the tomb is empty.

We Catholics respect relics of saints. But there is one thing we do not have—and we do not want—the body of Jesus, the bones of Jesus.  Why?  Because He is alive!

Christ is risen… He is risen indeed!

Christian Life

Now, my dear brothers and sisters, this is not only about Jesus. It is also about us. What happened to Jesus will also happen to us. One day, we shall die—but that will not be the end. We too shall rise. That is our hope.

That is why even when we bury our loved ones, we do not cry like people without hope. We mourn for them, yes—but we also believe that one day, we shall meet again. But if we want to share in that life, we must start living it now.

We must live like people of the resurrection, as St. Paul tells us:
"Brothers and sisters, if then you were raised with Christ, seek what is above, where Christ is seated at the right hand of God… not what is on earth."

What does that mean?  It means: Leaving sin, forgiving others, being honest, helping one another, trusting God.

·        If you refuse to forgive, you are still living in the tomb. If you choose forgiveness, you are living Easter.

·        If you cheat and steal, that is darkness. If you choose honesty, even when it is hard, that is resurrection.

·        If you lose hope and say, “My life is finished,” that is darkness. But if you say, “God will provide,” that is Easter faith.

My dear friends, Easter is not only one day. It is a life. It is a way of life.  And every Sunday, we come back to renew that life.  Every Sunday is a reminder:
Jesus is alive.

Conclusion

As we go back home our big lunch or visiting with family members, let us remember this:

• The tomb is empty
• Jesus is alive
• Death is defeated
• Hope has returned

No matter what darkness you are facing, do not lose hope.  Jesus has already won.  So go home today with joy in your hearts.  And let us say it again with strong faith: Christ is risen! He is risen indeed!

Homily Palm Sunday A: Jesus overcomes the symphony of sin and orchestra of sinners

 Homily for Palm Sunday Year A, 2026

Introduction

Today we have listened to a long and painful Gospel. It is not an easy story to hear. Jesus, who is good and innocent, suffers and dies. But the sadness is not only because Jesus suffers. It is also because in this story we see many sins committed by many people.

One preacher, Bishop Robert Barron, says that the Passion of Jesus is like a symphony or a choir of sin — many different voices, one after another. When we listen carefully, we begin to see something important: these sins are not only in the Gospel. They are also in our own hearts.

Today I would like us to reflect simply on five of them.

Scripture and Tradition

1. Betrayal

Judas was a close friend of Jesus, but he betrayed him. He chose money instead of love.

Do we also betray others? We may not sell someone for money, but sometimes we betray one another in small ways, especially with our words. When we speak badly about a sister behind her back, when we pretend to be kind but inside we are not — are we not doing something similar to what Judas did to Jesus?

2. Laziness in prayer

In the garden of Gethsemane, Jesus was suffering and afraid. He asked the disciples to stay awake and pray with him. But they slept.

This can also happen to us. Sometimes we are present in the chapel, but our hearts are not present. Sometimes we rush through prayer. Sometimes we feel lazy and do not make the effort to pray well. Jesus is still asking us the same question today: “Can you stay with me even one hour?”

3. Cowardice

When Jesus was arrested, the disciples ran away. Even Peter, who loved Jesus very much, denied him three times because he was afraid.

Sometimes we also are afraid: afraid to admit a mistake, afraid to tell the truth, afraid to accept correction, afraid to do what is right, afraid to defend the good name of others. Fear can make us weak, and we fail to do what is right. But Jesus is calling us to be brave, even in small things.

4. Prejudice

There is also the sin of judging others without really knowing them, the sin of prejudice. The bystanders said to Peter, “Surely you are one of them; even your speech gives you away.” Peter came from Galilee, and his accent must have stood out — just like today we can often tell where someone comes from by the way she speaks.

How often do we also judge others for the same reasons? In community life this can destroy love very quickly. When we judge a sister because of her tribe, her education, her way of speaking, or her mistakes, we are doing the same thing that was done to Jesus. God does not look at tribe, background, or education. He looks at the heart.

5. Despair and loss of hope

After Judas sinned, he did not believe that God could forgive him. He lost hope. Peter also sinned, but Peter repented and was forgiven. Judas lost hope; Peter trusted in mercy.

Sometimes we also feel discouraged: “I am not changing.” “I am not good enough.” “God cannot forgive me.”

But this is not true. Jesus did not come for perfect people. He came for sinners. No matter how weak we are, his mercy is always greater than our sin.

Conclusion

The Passion of Jesus is not only a sad story. It is also a story of hope. Jesus is stronger than betrayal. He is stronger than fear. He is stronger than prejudice. He is stronger than discouragement. He is stronger than our weakness.

So as we prepare for Easter, what should we do? Very simple things:

• Pray with more attention
• Speak the truth
• Forgive one another
• Stop judging others
• And trust in God’s mercy

If we do this, the story of our lives will not end in sadness. At the end of this Passion story is the good news we shall hear on Easter Sunday: Jesus conquers every sin and opens for us the door to new life.

In Memoriam: Archbishop James Odongo's School of Hard Knocks

Archbishop James Odongo’s School of Hard Knocks

Fr. Deogratias O. Ekisa, S.T.D.

January 19, 2015

No biography on Archbishop James Odongo would be complete without a chapter on his famous school of hard knocks.  This phrase, “the school of hard knocks” is an idiom that usually means the (sometimes painful) education one gets from life's tough experiences.  Because of his no-nonsense approach, in Eastern Uganda and beyond, Archbishop James Odongo has fittingly earned the title of Founder and Headmaster of The School of Hard Knocks.

In this brief chapter/article, I would like to explain the much-misunderstood personality of Archbishop Odongo.  I will first describe what this School of Hard Knocks consists of. I will then explain the reasons behind this School.  I will finally share an additional dimension to Archbishop Odongo’s personality, one that most people do not know.  I will then end by showing the relevance of Archbishop Odongo’s approach to our world today.

What is this school?

If the School of Hard Knocks had a motto, this motto would be: “Discipline, Diligence and Orderliness.”  Already in his early days as Education Secretary, Father James Odongo strictly ensured that these values were upheld in all Catholics schools.  Teachers and Headteachers, especially those who were sloppy in their work, did not look forward to a visit from Father Odongo.  For if he found anything out of order, they would get a piece of his mind, an experience they wished never to repeat.

After his ordination to the episcopate in 1965 and his ascendancy to the See of Tororo in 1968, his School of Hard Knocks now encompassed not just the schools but indeed all parishes and institutions of the then Diocese of Tororo that covered the present Tororo and Soroti dioceses.

Bishop Odongo quickly earned the reputation of being a no-nonsense man, a strict disciplinarian, and a tough-talking man.  He did not suffer fools gladly.  A few examples will illustrate his approach.

• A priest came to see him at his office in Mbale riding a motorcycle without a helmet.  Bishop Odongo ordered the priest to park the motorcycle there and only return to pick it up when he had a helmet.
• On several occasions when the bishop made pastoral and confirmation visits to parishes, despite the best efforts of the parish priest, something would be amiss: the sanctuary was not set up, the choir was running late, the confirmandi were not seated yet.  In short, tardiness, especially avoidable and foreseeable lateness was extremely intolerable for Bishop Odongo.
• Although seminarians of Nagongera Seminary usually looked forward to their bishop’s visits, they were also often worried about being caught off guard.  The Senior Four classes of 1980 and 1983 probably do not have the fondest memories of the bishop’s visit, since as a result of their mischief, they will probably never forget their punishments.
• On one occasion Archbishop Odongo was visiting a parish for three days of confirmation and was going to stay there for three nights.  But he stayed only one night, and commuted from Mbale on the other days, because the bathroom he was given was extremely dirty.
• Finally, Archbishop Odongo’s homilies and speeches were memorable because he did not mince his words and called a spade a spade, especially when he spoke about sin and wrong doing and when he admonished his listeners.

One could go on and on in regaling you with stories that show the discipline, diligence and order that Archbishop Odongo sought to impart in his priests, religious, seminarians and laity.  But the above examples should suffice to make the point.

Why the hard knocks?

We need, however, to explore a little, the reasoning behind Archbishop Odongo’s School of Hard Knocks.  Certainly, it was not out of sheer cruelty or the desire to be tough for toughness’ sake.  In my opinion, I believe Archbishop Odongo took to heart the injunction of Jesus, to be perfect as our heavenly father is perfect (Matthew 5:48).  And for him, the pursuit of perfection was not limited to things spiritual, but also included things material and behavioural.  After all, how was one to show one’s spiritual perfection if not in external acts smothered with discipline, diligence and orderliness?

Let us consider some of the aforementioned hard knocks and see the inspiration behind them.  Yes, Archbishop Odongo was demanding, but what he was demanding was not impossible.  He demanded excellence, which is difficult, but not impossible.

• Considering the many priests, to say nothing about the many other people who have needlessly died in motorcycle accidents because they were not wearing a helmet, one can understand and even admire Archbishop Odongo’s zealous insistence that his priests always wear a helmet when riding a motorcycle.  Life has to be preserved, especially a life that is given for the service of God’s people.
• Like any gentleman, any well-bred person, Archbishop Odongo abhorred lateness.  For him, keeping time is a sign of being considerate to other people.  Keeping time is honouring the terms of a contract.  If Mass or a meeting was scheduled to start at 10.00am that time is binding on all concerned parties, and barring a great catastrophe, that time must be adhered to strictly.  For him, keeping time is a sign of commitment to one’s word and respect for the other.
• Discipline, especially discipline among the young was for Archbishop Odongo, a non-negotiable ingredient in having a good education.  Poor academic work and a growth in vice went hand in hand with a lack of discipline.  That is why he did not tolerate indiscipline in any school, but especially in a seminary, the seedbed for God’s priests.
• Archbishop Odongo believed in the ancient saying that cleanliness is next to godliness.  In other words, if you could not keep your body and environment clean, how could you expect to keep your spiritual life clean (cf. Leviticus 15)?
• As for his straight-talking preaching and teaching, Archbishop Odongo was probably doing only what St. Paul had charged another equally young bishop, namely, Timothy his protégé, to do.

. . . proclaim the word; be persistent whether it is convenient or inconvenient; convince, reprimand, encourage through all patience and teaching.  For the time will come when people will not tolerate sound doctrine but, following their own desires and insatiable curiosity, will accumulate teachers and will stop listening to the truth and will be diverted to myths.  But you, be self-possessed in all circumstances; put up with hardship; perform the work of an evangelist; fulfill your ministry (2 Timothy 4:2-5).

Archbishop James Odongo has fulfilled his Episcopal ministry for the past fifty years doing so as he knew best, particularly through the School of Hard Knocks, whose reasoning and inspiration we have just seen.  But there is another side to Archbishop Odongo that many people don’t know.

An alternative school

There is no doubt that Archbishop Odongo’s public persona is that of a tough man.  But those who know him personally know that there is another side to this man, a side marked by kindness to the weak, the wounded and weary.  Like many people who have worked with him closely, I have had the privilege of seeing this other side of Archbishop Odongo.

Like most Catholics who are around my age in Eastern Uganda, I first met Bishop James Odongo when he celebrated my confirmation or when he came to our school.   My recollection of these childhood encounters was that Bishop James Odongo was a man in charge, an intelligent man who taught with clarity and confidence.

When I was in Primary Seven, I remember him visiting our newly opened St. James Preparatory Seminary.  As he was walking around the school with the rector, he stopped and asked a group of us little boys: “Who of you will get first division in PLE (Primary Leaving Education)”?  Our initial reaction, like that of any group of village kids before an important person was to keep quiet and nobody said a thing or raised their hands.  Although my academic performance was rather average, since nobody else put up their hands, I decided to raise my hand to the chagrin of my classmates.  I guess even as a kid I had this sense that there was no need to fear this man, just respect him.  And since the man had asked a question, why not oblige him with an answer?  The bishop was very pleased and, after encouraging us to work very hard, wished us all well in our studies.

But my first-hand experience of Archbishop Odongo’s other side was when I worked with him as his secretary/personal assistant after my ordination in 1998 to 2005.  When my appointment to this position was announced, as is to be expected, some people sent me congratulations while others sent me condolences, wondering how I was going to manage working daily right under the nose of the Headmaster of the School of Hard Knocks.

Of course, Archbishop Odongo always maintained and required the highest standards of excellence even in the office and did not tolerate mediocrity.  But during the time I worked with and for him, I was also able to see his kindness and generosity both to those in the household and to others as well.

There was an old woman who used to come to the Bishop’s house about once a month asking for food.  The Archbishop instructed the sisters to always give her a plate of hot food to eat there and then, and then send her off with some kilos of beans and flour from the bishop’s pantry.

I remember many a priest or sister and even some lay people, who were in some serious crisis coming to the bishop, sometimes literally in tears.  The bishop would sit with them sometimes for hours, listening to them and giving them wise counsel, so that they left with their hearts less burdened and often with their problem solved.

My final example of Archbishop Odongo’s kindness has to do with children.  I have seen him speak with children on various occasions as a father and a grandfather would.  Often when adults came to see him with children, the children would be left sitting on the veranda or in the waiting area.  After the serious business with the adults, Archbishop Odongo would go out of his way to speak to the children too even if only to say hullo and ask them how they were doing in school.

Both . . . and

But the best example of his relationship with children comes from a story told by a lady who used to live in the neighbourhood of the bishop’s house as a child.  Like many naughty kids, she and her siblings used to sneak into the bishop’s compound and steal pawpaws, mangoes etc.  Unfortunately, during one of their thieving expeditions, Bishop Odongo caught them red-handed.  They were in trouble, great trouble.

After admonishing them against taking fruits without permission, the bishop then gave them a twofold punishment or penance to do.  For the rest of the school year, they had to come to his compound everyday and pick up the dry leaves that had fallen on the ground.  But they had to do this only after they had done their home work, which they had to show him as well.

Naturally, the children did not like this punishment, but like obedient children, they did it faithfully, especially since their parents agree with the bishop’s judgement.  As it happened, the children not only became more disciplined, but their performance at school slowly began to improve.  They would later do well in secondary school and university and this particular lady is now doing very well in life.

Like this lady, many people in the Archdiocese of Tororo and beyond, owe their success, both spiritually and materially, to the doubled-barrelled approach of Archbishop James Odongo’s style: a School of Hard Knocks combined with Kindness.  Like the Psalmist says when the Lord appears, “Love and truth will meet; justice and peace will kiss” (Ps. 85).

In today’s world, many people accept only one half of that equation, namely they choose only love and peace and reject truth and justice.  However, the principles that undergird Archbishop Odongo’s School of Hard Knocks, namely, discipline, diligence and orderliness are extremely vital if our society is to survive and grow.  To quote the Archbishop, “Education without God produces clever devils.”  Let me add that if discipline, diligence and orderliness are also lacking in our education and lives, then we shall not even produce clever devils, but we shall have rather stupid devils.  If clever devils are able to cause such mayhem in society, just think what stupid ones will do.

I will end with another passage from St. Paul to his protégé Timothy, an admonition that Archbishop James Odongo has attempted to take to heart in his own way, as he has carried out fifty years of Episcopal ministry and many more as a priest.

Command and teach these things.

Let no one have contempt for your youth, but set an example for those who believe, in speech, conduct, love, faith, and purity.

Until I arrive, attend to the reading, exhortation, and teaching.

Do not neglect the gift you have, which was conferred on you through the prophetic word with the imposition of hands of the presbyterate.

Be diligent in these matters, be absorbed in them, so that your progress may be evident to everyone.

Attend to yourself and to your teaching; persevere in both tasks, for by doing so you will save both yourself and those who listen to you (1 Timothy 4: 11-16). 

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.