Homily Pentecost: Ebitone bingi naye mwoyo mulala

Homily for Pentecost Year A 2026

Introduction

Aboluganda nihuhusa Pentekoti nnenda hulowose huhitu hino.

Nihiba inti abembi bajile nghano ohwemba mumisa, naye buli mutu gembaanga bibye; omuhubi wenghoma gehubila bibye, owa soprano geemba amalowozi gage, abasajja batandiha olwembo lwabwe olwenjawulo; owe piano yesi gatandiha olwembo mumalowozi gage. Hina ehyahabayengho?.......

Hyahabaye luhelo, ohuwunga, nohutawuha.

Naye abembi nibemba olwembo lulala, banghulisiganya, bahoolela nghalala, ohwemba huba hulanghi, nga luhunghuliye mulwembo lwamayingila.

Aboluganda ago njamawulile ga Pentekoti. Yezu atusindihila Mwoyo Mutukirivu, sihutusangho enjawulo, naye ohuleta abatu abenjawulo nghalala.

Scripture and Theology

Muusomo elisooka olwalelo, abatu baali batinile muyerusalemu nibaghweleye mumawanga agenjawulo. Abandi eroma, abandi emisiri, abawalabu, asia, nebifwo ebyenjawulo. Balomaanga enimi ejenjawulo.

Ate abatume lubafuna Mwoyo Mutukirivu batandiiha ohubulila, ehitu ehyenghunyisa shyagwango: buli mutu ganghulila amawulile mululimi lulwe. Hili nga ese lutandiha ohubulila mulungeleza nga buli mutu nghano gatandiha ohupulila mu lulimi lulwe: olunyole, olugisu, olugwere, oludama, oluteso, ninghanghuma mutafuta. Lyaali ewulile elala naye abatu benjawulo bayitegela. Guno gwali mulimo gwa Mwoyo Mutukirivu. Mulugelo lwomunaala gwa Babel, abatu beyaawulamo nibatasobola hutegelegana, naye olwa Pentekoti Mwoyo Mutukirivu gagobosa abatu nghalala.

Eshyekabi embi mushaalo shefwe, ebisela bingi huwona enjawuhana munimi, ekabila, ebiha, simubitone naye hutabula nahusoola. Abatu bayinza ohulowosa inti “bano sibatu befwe.” “Sibekabila yefwe.” “Sihubesiga.” Ebisera ebindi hufuna amasina gahuta hubatu abatali befwe. Muluganda babalanga “banamawanga”, muluteso “emoit.” Simanyile oba mulunyole nolugwere nimuli namasina agengeri eyo.

Naye Pentekoti etusomesa ehitu ehyomuwendo: Mwoyo Mutukirivu sigenona enjawuhana jefwe. Atabaganya abatu mumaka ga hiwumbe. Owona hiwumbe sigatutonda ohufwanana. Abandi bapi ngeese no mwami Wadinda, abandi balenghi; abandi bahasi abandi basaja;  abandi bahosa abandi bamali.  Naye atulanga fwesi ohuba bakristu.

Njehigila Paulo omugwalafu musomo lyohubili aloma ati. “ebitone bingi naye mwoyo mulala”

·        Omutu mulala geemba, owundi gasomesa omugigi

·        Omutu mulala ashalila abalwaye, owundi ganyilisa ekelezia.

·        Omutu mulala alima gagabana emele nabalilwana, owundi musomesa mulanghi asomesa abana befwe, oba omusanghu atujanjaba nihulwaye.

Amazima ebitone byenjawulo naye Mwoyo Mutukirivu abitungha aba mulala.

Mubisela bya Paulo Mugwalafu abatu baali beyawulamo. Yaliyo abajudaya nabagereki. Yaliyo abasibe nabaali abedembe. Abandi bajelegangaa abashawe olwebyafwayo byabwe no bugaga.

Naye Paulo alomaati nihufuha abakrisitu ohweyawulamo huno sihyamahulu nyo. Hulwahi? Olwohuba “mumwoyo mulala hwabatisibwa mumubili mulala.” Ehitegesa inti huli baana bahiwumbe. Wade nghaliho enjawulo mukabila, ehiha, obugaga, nobwaafu, ohusoma, oba ohutasoma, huli bakristu nghalala.

Paulo atungha ehyohubonelaho: omubili gwomutu. Omubili guli nebitundu bingi: emoni, amatwi, amagulu, omunwa. Emoni sesobola hulomela omuhono inti “sikwetaaga”; Ohugulu sihusobola huloma inti “sinetaaga emoni.” Buli hitundu hyamugaso. Mungeli enyeneeyo buli mukristu wamugaso mu kelezia.

Christian Life

Hino huhihozesa hutye mubulamu wefwe obwabakristu.

Aboluganda, hahugoboleyo hushohubonelaho shabembi. Sibuli mutu inti gemba eshifwo shilala. Abandi alto, abandi tena, soprano, oba besi. Abandi bahuba engoma. Abandi bahulembela ohwemba. Ese kubangaho enanga nimba inti sindi huhulembela emisa.

Buli mutu naba nigemba showashye ohwemba sihwahanyumile. Buli mwembi anembela nghamugulu ohusingaho abashye, yahabayengho ohuwunga ohwanghamugulu. Naye nibanghulisiganya, olwo olwembo luba lulanghi. Eyo nje engeri yi Mwoyo Mutukirivu ahola mukelezia.

Amazima buli mumisa husabila obulala, yade ebisela bingi sihubitegeela. Consekrasio niyinghwa omusaserdoti asaba: “efwe abaalya omubili nomusaayi gwomwana wuwo hwijule Mwoyo Mutukirivu hufuhe mwoyo mulala nomubili mulala mukristu.” Eyo nje Pentekoti. Mwoyo Mutukirivu atufula shilala mumago gakrisitu.

Mwoyo Mutukirivu ayeeda abatu ohumenya nghalala mudembe. Anghanghuma Mwoyo Mutukirivu nghabangho, ebuba, ohuchawa abekabila ejindi, olugambo, obuchai, nohweyawulamo. Naye Mwoyo Mutukirivu yali nghabangho edembe, ohusonyiwa, obulala, obugumikiriza, nohwenda.

Nje ehigila Yezu muvanjiri yolwalero aloma ati: “edembe libe ninemwe” inga angho afuungha Mwoyo Mutukirivu hubatume babe. Nibahili ohufuna Mwoyo Mutukirivu, abatume baali benghendeheleye nibeyigaliye munyumba. Naye lubafuna Mwoyo Mutukirivu, bafuna obugumu batiina ohubulila evanjili. Mwoyo Mutukirivu gachusa abasaja abaati gabafuula abajulizi ba kirisitu abagumu. Ate ayinza ohushituholela feesi.

Naye aboluganda, ebisela bingii hulowosa huti Mwoyo Mutukirivu aholela mumbela embala oba mubwakatemba, abatu nibasabila mudobozi elyanghamugulu, nibemba namaani, oba ohulomela munimi.

Ehitifu hili nti, ebisela ebisinga Mwoyo Mutukirivu aholela mumangholeye. Ebyohuboneraho bino:

·        Ayeda omuhasi ohwenyuha mangu ohulabilila omwana omunghele owile.

·        Ayeeda omusaja ohweyongela nataamba namani alabilile amaka gage yaade embela imbi.

·        Ayeeda abalilwana ohusonyiwagana nibahanghwa mubutabanguho.

·        Anghelesa abalwaye obugumikiliza, obugumu.

·        Atuyeda ohulonda amazima muhifwo hyenguzi, edembe muhifwo hyohwesasuza, amazima muhifwo shyohudulinga.

Ebisela ebisinga obunji sihuhitegela naye Mwoyo Mutukirivu atelesa obulamu bwefwe mumangholeye.

Conclusion

Aboluganda, hulunaku lwaPentekoti; leha hwebuse:

·        Ndeta obulala mumaka gange, muhifo hyihola, hyuhyalo, oba ndeeta enjawuhana?

·        Hosesa ebitone byange ohunghelesa abahyange?

·        Nebasa ebitone byabahyange ebyawuha hubyange?

Naye ohuhola bino byosi hwetaaga Mwoyo Mutukirivu.

Kale hahusabe ni huhozesa ebigambo byezabuli: “musengwa sindiha  mwoyo wuwo achuse efwanana yeshalo.”

Hulehe Mwoyo Mutukirivu achuse emyoyo gyefwe, amaka gefwe, ebyalo byefwe, eparish yefwe. Nga lumalobozi mangi hulwa Pentekoti, ngalumalowozi mangi muhwemba, leha husigale benjawulo naye husigale shilala mu Kristu.

Homily Pentecost: Different gifts, the Same Spirit

 Homily for Pentecost Year A 2026

Introduction

My dear brothers and sisters, as we celebrate Pentecost Sunday, I want you to imagine something.

Suppose our excellent choir here came here to sing for this Mass, but everybody decided to do their own thing.  The drummer beats his own rhythm. The soprano sings a different key. The men begin another song completely. The keyboard player is in another tune. What would happen? … What would happen?”

It would become noise, confusion, and disorder.

But when the choir sings one song, listens to one another, and works together, the singing becomes beautiful, as we have just heard in the entrance song.

My friends, that is the message of Pentecost.  Jesus sends us the Holy Spirit, not to remove our differences, but to bring different people together in unity.

Scripture and Reflection

In the first reading today, people had come to Jerusalem from many different countries. Some came from Rome, others from Egypt, Arabia, Asia, and many other places.  And they spoke many different languages.

Yet when the apostles received the Holy Spirit and began to preach, something amazing happened: each person heard the message in his own language.  It would be like me preaching in English right now, but every person hearing me in Lunyole, in Lugwere, in Lugisu, in Dhopadhola, in Ateso, without any translator.  I was one message, but understood by many different people.  This was the work of the Holy Spirit.  In the story of the Tower of Babel, people became divided and could no longer understand one another. But at Pentecost, the Holy Spirit brought people together again.

Unfortunately, in our world, sometimes we see differences in language, tribe, or clan, not as gifts, but as causes for division and fighting. People can begin to think: “These are not our people.” “That one belongs to another tribe.” “We do not trust them.” Sometimes we even have words for people we consider ‘not our own people.’ In Luganda they may say ‘Banamawanga,’ in Ateso ‘Emoit.’ I don’t know if you have a similar word in Lunyole and Lugwere.

But Pentecost teaches us something very important: the Holy Spirit does not destroy our differences; he unites different people into one family of God.  You see God did not create all of us to be the same: some are short others are tall, some are men others are women, some are brown others are darker. But he calls all of us to belong to Christ.

That is why St. Paul says in the second reading: “There are different gifts but the same Spirit.”

·        One person sings in the choir. Another teaches catechism.

·        One person visits the sick. Another cleans the church.

·        One person is good at farming and sharing food with neighbors. Another is a good teacher who teaches our children, or a nurse who treats us when we are sick.

Truly, there are different gifts, but the same Holy Spirit.

At the time of St. Paul there were many divisions among people. There were Jews and Greeks. There were slaves and free people. Some people looked down upon others because of their background or social status.

But St. Paul says that when we become Christians, these divisions should no longer be the most important thing. Why? Because “in one Spirit we were all baptized into one body.”  In other words, before everything else, we are children of God. Before tribe, before clan, before wealth or poverty, before education or lack of education, we belong to Christ.

Then St. Paul gives another example: the human body.  The body has many parts: eyes, ears, hands, legs, mouth. The eye cannot say to the hand, “I do not need you.” The leg cannot say, “I do not need the eye.” Every part is important. In the same way, every Christian is important in the Church.

How do we apply this to our daily Christian lives?

Christian Life

My dear friends, let us return again to the example of the choir. Not everyone sings the same part. Some sing alto, others tenor, soprano, or bass. Some beat the drum. Others lead the singing. As for me, I sometimes play the organ when I am not the one celebrating the Mass.

If everyone tried to sing only one part, the choir would not sound beautiful. And if each singer tried to be louder than everybody else, there would only be confusion. But when they listen to one another and follow the same song, the music becomes beautiful.  That is how the Holy Spirit works in the Church.

In fact, at every Mass we already pray for this unity, though sometimes we do not notice it. After the consecration the priest prays: “May we who are nourished by the Body and Blood of your Son and filled with his Holy Spirit become one body, one spirit in Christ.”  That is Pentecost. The Holy Spirit makes us one family in Christ.

The Holy Spirit helps different people live and work together in harmony.  Without the Holy Spirit, there is jealousy, tribalism, gossip, hatred, and division.  But where the Holy Spirit is present, there is peace, forgiveness, cooperation, patience, and love.

That is why Jesus says in today’s Gospel: “Peace be with you.”  And then he breathes the Holy Spirit upon the apostles.  Before receiving the Holy Spirit, the apostles were afraid and hiding behind locked doors. But after receiving the Holy Spirit, they became courageous and went out to preach the Gospel.  The Holy Spirit changed fearful men into brave witnesses of Christ.  And he can do the same for us.

But my dear brothers and sisters, many times we think the Holy Spirit only works in big and dramatic moments — when people are praying loudly, singing powerfully, or speaking in tongues.

But very often the Holy Spirit works quietly and silently.

·        He helps a mother wake up early to care for her children.

·        He helps a father continue working hard for his family even when life is difficult.

·        He helps neighbors forgive one another after conflict.

·        He gives patience to the sick and strength to those caring for them.

·        He helps us choose honesty instead of corruption, peace instead of revenge, truth instead of lies.

Very often we do not even notice it, but the Holy Spirit is quietly shaping our lives every day.

Conclusion

My dear brothers and sisters, on this Pentecost Sunday, let us ask ourselves:

·        Am I bringing unity or division in my family?

·        Am I using my gifts to help others?

·        Am I appreciating the gifts that other people have that are different from mine?

But to do this, we need the Holy Spirit. So let us pray with the words of the Psalm: “Lord, send out your Spirit and renew the face of the earth.”

May the Holy Spirit renew our hearts, our families, our villages, and our parish. And like the many voices at Pentecost, and like the many voices in a choir, may we remain different, but united as one family in Christ.

Homily Ascension: Mulibera bajulizi bange

 Homily for Ascension Year A 2026

Introduction

Leero nga tukuzza olunaku olw’amalinya kwa Mukama mu ggulu, twesanga mu kiseera kiri eky’omuwendo ekiri wakati — wakati w’essanyu ly’Okuzuukira kwa Yezu ne Pentekooti egenda okujja. Yezu yazuukira okuva mu bafu, era kaakano addayo eri Kitaawe. Naye nga tannagenda, akuŋŋaanya abayigirizwa be omulundi ogusembayo era n’abakwasa omulimu gwe.

Ebiseera ebimu Olw’amalinya lwa Mukama mu ggulu lw’elunaku abantu gye batera okwerabira. Buli muntu amanyi Pasika: Yezu yazuukira okuva mu bafu. Buli muntu amanyi Pentekooti: Omwoyo Omutukuvu yakkira ku batume. Naye Olw’amalinya lwa Mukama kuba wakati awo mu kasirise, abantu ne beebuuza nti: ddala tukuzza ki leero? Tukuzza Yezu okutuleka?

Nedda. Olw’amalinya lwa Mukama si kulaga nti Yezu yaleka Eklezia ye. Kulaga nti Yezu yakwasa Eklezia omulimu gwe. Kwe kutandika kw’omulembe omuggya — omulembe gwa Eklezia.

Scripture and Theology

Mu Vangiri ya leero Yezu atuwa ekyo kye tuyita “Okutuma okunene”, nga agamba nti:

Kale nno mugende muyigirize amawanga gonna, nga mubabatiza mu linnya lya Patri, n’erya Mwana, n’erya Mwoyo Mutukirivu.  Mubayigirizanga okukwata byonna bye nnabalagira. Nange, ndi nammwe ennaku zonna okutuusa ensi okuggwaawo.

Ago ge gamu ku bigambo bya Yezu ebyasembayo nga tannambuka mu ggulu eri Kitaawe. Si bigambo bya bulijjo. Gwe mulimu gwe yasembayo okutukwasa era n’ekisuubizo kye ekyasembayo. Kale ka twekenneenye ekiragiro kino tulabe obubaka Yezu bw’atuleetera. Tumuwulira ng’ayogera ku bintu bisatu: okugenda, okubatiza, n’okuyigiriza.

Ekisooka, okugenda. Obukristu si kintu kye tukweka mu kizimbe ky’eklezia kyokka. Eklezia mu butonde bwayo ya butume. Abatume tebaalina kusigala ku lusozi nga batunudde mu ggulu Yezu bwe yamala okwambuka. Baalina kugenda mu nsi.

Ebiseera ebimu Katonda ayita abantu okuva ewabwe okugenda ewala ng’abaminsani. Okukkiriza bwajja mu Uganda kubanga abaminsani baava mu mawanga gaabwe ne baleeta Evangiri wano, okutandikira ku Brother Amans ne Faaza Lourdel, gwe tuyita Mapeera.

Naye bangi ku ffe tuyitibwa okuwa obujulirwa okumpi n’awaka — mu maka gaffe, mu byalo byaffe, mu masomero, mu mirimu gyaffe, mu butale, ne mu bitundu gye tubeera. Eyo gye tulina okugenda, naddala oluvannyuma lwa Mmisa omusaseseredoti bw’agamba nti: “Mugende mu mirembe” oba “Mugende mutendereze Mukama n’obulamu bwammwe.”

Era mwetegereze ne Yezu ky’abagamba okukola.  Teyagamba busa nti: “Mweyongere abantu” oba “mufune bamemba bangi.” Yabagamba okufula abantu abayigirizwa. Omuyigirizwa ye muntu agoberera Yezu, ayiga okuva gy’ali, era mpola mpola n’afuuka nga ye. Omulimu gwa Eklezia si kujjuza eklezia kyokka, wabula okuyamba abantu okubeera ddala mu Vangiri n’okuyingira mu nkolagana ey’obuntu ne Yezu Kristo, nga baganda baffe abalokole bwe batera okwogera.

Ekiddako, okubatiza. Ng’abaminsani, abayigirizwa balina okubatiza. Kubanga okuyita mu kubatizibwa abantu bafuuka abayigirizwa; bayingizibwa mu bulamu bwa Katonda — Kitaffe, Omwana, n’Omwoyo Omutukuvu. Okubatiza si mukolo gwa nnono gwokka oba embaga y’amaka. Kwe kuzaalibwa obuggya mu bulamu bwa Kristo n’okufuuka ekitundu ku Eklezia ye. Okuva mu kubatizibwa muvaamu sakramentu endala nnyingi n’eneema za Katonda eziyamba omuyigirizwa okutuuka mu ggulu.

Era eky’okusatu Yezu kye yasaba, okuyigiriza. Yezu agamba nti: “Mubayigirize okukwata byonna bye nabalagira.” Kino tebakikola na bigambo byokka, wabula n’obujulirwa bw’obulamu bwabwe. Kubanga abantu bangi bayiga obukkiriza si mu bitabo bya katekisimu n’omugigi by’okka, wabula nga balaba Abakristu abalina obulamu obw’enjawulo, obulamu obufaanana obwa Yezu Kristo.

Ekyo kituleeta ku somo elivude mu Bikolwa by’Abatume. Abayigirizwa baali tebannategeera bulungi. Yezu bwe yabakuŋŋaanya olw’Okwambuka kwe mu ggulu, baamubuuza nti: “Ssebo, kazzi mu bbanga eryo mw;oliddizaawo obwakabaka bwa Isiraeli?”

Mu ngeri endala, baali bakyatekereza ku buyinza, obuwanguzi, n’ekitiibwa eky’olubiri. Oboolyawo baalowooza nti kaakano bagenda kufuna ebifo eby’ekitiibwa n’obukulu oluvannyuma lw’okwewaayo kwabwe kwonna, nga abantu bwe basanyuka bwe batuuka ku bifo by’obuyinza n’ekitiibwa, nga ba MP baffe bye twalabye wiiki ewedde.  Naye Yezu akyusa ebirowoozo byabwe okuva ku kitiibwa n’obuyinza n’abitunuza ku mulimu. Abagamba nti: “Mujja kuba bajulirwa bange.”

Omujulirwa ye muntu alabye ekintu era n’atayinza kusirika. Mu bitundu byaffe bwe wabaawo akabenje ku kkubo oba empaka mu katale, abantu batandika okubuuza nti: “Ani alabye ebyabaddewo?” Omujulirwa aba mukulu kubanga ayogera ku by’alabye.

Abatume baali bajulirwa kubanga baali babeera ne Yezu. Baamuwulira ng’ayigiriza. Baamulaba ng’awonya abalwadde, asonyiwa abalina ebibi, era ng’azuukiza abafu. Baalaba okubonaabona kwe n’okukomererwa kwe ku musaalaba. Era bwe baasanga Mukama eyazuukira, tebaasobola kuddamu kubeera kye kimu.

Kaakano Yezu abatuma; si ng’abantu ab’amannyi oba abakulembeze, wabula ng’abajulirwa, okugabana ebyo bye baalaba ne bye baawulira.

Baganda bange, Okwambuka kwa Mukama si lunaku lwa “graduation” eri abatume. Lunaku lwa kutumwa. Mu butuufu Yezu yali abagamba nti: “Natandika omulimu. Kaakano mmwe mugende mu maaso.”

Kifaanana ng’empaka z’emisinde ku lunaku lw’emizannyo ku ssomero. Omuddusi omu amaliriza ekitundu kye n’akwasa omulala omuggo. Kristo yamaliriza omulimu gwe ku nsi, era kaakano akwasa Eklezia omuggo ogwo. Era mwetegereze: tagukwasa bagagga bokka, oba abayivu bokka, oba abantu ab’amaanyi bokka. Agukwasa buli mukkiriza eyeeteeseteese okubeera omwesigwa.

Naye Yezu tatukwasa muggo n’alyoka atuvaako. Ateekateeka Eklezia mu ngeri ssatu enkulu.

Ekisooka, ayigiriza. Emyaka esatu abatume baabeera naye. Bayiga si mu bigambo bye byokka, wabula ne mu ngeri gye yasabangaamu, okwetowaza kwe, okusaasira kwe, n’okwewaayo kwe.

Ekiddako, asuubiza Omwoyo Omutukuvu. Eklezia tetambuza mulimu gwayo ku maanyi ga bantu gokka. Singa twesigama ku maanyi gaffe, tukoowa, ne tugwaamu essuubi, ne twawukana. Naye Omwoyo Omutukirivu atuwa obuvumu, amagezi, n’okugumira.

Era eky’okusatu — kino kikulu nnyo — Yezu asigala naffe. Ebigambo ebyasembayo mu Vangiri ya leero bigamba nti: “Nange, ndi nammwe ennaku zonna okutuusa ensi okuggwaawo.” Ekisuubizo ekyo kikyusa buli kimu. Kubanga singa omulimu guno gwali gwa kwesigama ku maanyi gaffe gokka, Eklezia yandibadde dda nga eggwaawo. Naye Kristo agenda mu maaso okulungamya, okunyweza, n’okuwanirira abantu be.

Bwe twatula mu Kkiriza nti Yezu “atudde ku mukono ogwa ddyo ogwa Kitaffe,” oluusi tulowooza nti abeera eyo wala ng’awummudde. Naye Kristo eyambuse mu ggulu si mutakola. Ne kaakano agenda mu maaso n’omulimu gwe ng’omusaseredoti waffe Omukulu. Atwegayirira eri Kitaffe. Agenda mu maaso okutwegatta ku kitambiro kye.

Christian Life

Aboluganda, abantu bangi balowooza nti okuwa obujulirwa kitegeeza okukola ebintu eby’amaanyi ennyo oba okufuuka abatukirivu abamanyiddwa ensi yonna. Naye emirundi mingi obujulirwa bwa Kikristu buba mu bintu ebyabulijjo.

•      Maama agolokoka enkya nnyo okutegeka abaana okugenda ku ssomero ate n’afuna obudde okusaba — obwo bujulirwa.

•      Taata agaana enguzi ne bwe wabaawo obuzibu bw’ensimbi — obwo bujulirwa.

•      Omusomesa w’eddini ayigiriza buli Ssande n’obwesigwa wadde nga taliiko amutendereza — obwo bujulirwa.

•      Omusawo alabirira abalwadde n’obugumiikiriza n’okusaasira — obwo bujulirwa.

•      Omuyizi agaana okubba mu bigezo — obwo bujulirwa.

•      Jjajja asabira buli lunaku abaana n’abazzukulu be — obwo bujulirwa.

Ebintu ebyo biyinza okulabika nga bitono mu maaso g’ensi, naye bibuulira Evanjiri mu maanyi mangi nnyo.

Abatume baakwata omulimu gwabwe nga gwa muwendo nnyo. Baabuulira Evanjiri si mu Yerusaalemi, Buyudaaya ne Samaliya byokka, wabula okutuuka ku nkomerero y’ensi. Kyetuva tumanya Yesu ne wano mu Mbale leero. Okukkiriza kwatuuka mu Afrika kubanga emirembe gy’Abakristu egyaddirira gyakkiriza okutwala omuggo gw’obukkiriza ne gubugabira abalala n’obwesigwa.

Conclusion

Kaakano omuggo gw’okukkiriza gutuuse gye tuli. Kale ekibuuzo kya leero kyangu nnyo: Tugenda kukola ki n’omuggo ogwo?

Leero Yesu addamu okutugamba nti: “mugende muyigirize amawanga gonna, nga mubabatiza, … era mujjukire nti ndi nammwe ennaku zonna.”

Tusabe Mukama atuwe obuvumu n’obwetowaze okukkiriza omulimu ogwo. Era nga tunywezeddwa n’Okwebaza kuno okutukuvu, tugende mu maka gaffe, mu bitundu byaffe, ne mu nsi yonna nga tuli bajulirwa beesigwa ba Kristo.

Homily Ascension: You will be my witnesses

 Homily for Ascension Year A 2026

Introduction

Today, as we celebrate the feast of the Ascension, we find ourselves in that holy “in-between” time—between the joy of Easter and the coming of Pentecost. Jesus has risen from the dead, and now he returns to the Father. But before he ascends, he gathers his disciples one last time and entrusts his mission to them.

Sometimes the Ascension can feel like the forgotten feast. We all know Easter: Jesus rises from the dead. We all know Pentecost: the Holy Spirit comes upon the apostles. But Ascension sits quietly in between, and people can wonder: what exactly are we celebrating today? Are we celebrating Jesus leaving us?

Actually, no. The Ascension is not about Jesus abandoning the Church. It is about Jesus entrusting his mission to the Church. It is the beginning of a new chapter—the age of the Church.

Scripture and Theology

And so in today’s Gospel Jesus gives what we call the Great Commission:

“Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age.”

These are among the very last words Jesus speaks before ascending to the Father. They are not casual words. They are his final mission and also his final promise.  Let us examine this commission to see the message that Jesus has for us.  We hear Jesus speak of three things: going, baptizing, and teaching.

First, going. The Christian faith is not something we lock up inside the church building. The Church is missionary by her very nature. The apostles cannot remain standing on the mountain staring into the sky after Jesus ascends. They must go out into the world.

Sometimes God calls people to leave their homes and travel far away as missionaries. The faith came to Uganda because missionaries left their own countries and brought the Gospel here, starting with Brother Amans and Father Lourdel, also known as Father Mapeera.  But most of us are called to witness much closer to home—in our families, our villages, our schools, our workplaces, our markets, and our neighborhoods. That is where we must go, especially after the priest at the end of Mass tells us, “Go forth” or “Go in peace.”

And notice also what Jesus tells them to do when they go: “Make disciples.”  He does not simply say, “Increase numbers,” or “Make members.” He asks that they make disciples.  A disciple is someone who follows Jesus, learns from him, and slowly becomes like him. The mission of the Church is not simply to fill churches, but to help people truly live the Gospel and enter into a personal relationship with Jesus Christ, as our born-again brethren often emphasize.

Second, baptizing. As missionaries, the disciples must baptize.  For it is through baptism, that people become disciples; that people are brought into the very life of God—the Father, the Son, and the Holy Spirit. Baptism is not simply a cultural ceremony or a family celebration. It is a new birth into the life of Christ and membership in his Church.  From baptism flow many other sacraments and graces that help the disciple to make it to heaven.

And third, teaching. We don’t make disciples only through the sacraments; we must also teach them.  Jesus says: “Teach them to observe all that I have commanded you.” The apostles must pass on what they have seen and heard from Jesus to others.  That is what they are sent to go and do.  They do this, not simply teaching with words, but teaching through witness. Because people often learn the faith not only from catechism books and sermons, but from seeing Christians whose lives are different, whose lives are like that of Jesus Christ.

And that brings us to the first reading from Acts. The disciples still do not fully understand. When Jesus gathers them for the ascension, they ask: “Lord, are you at this time going to restore the kingdom to Israel?”

In other words, they are still thinking about power, success, and visible victory. Perhaps they imagine that now they are finally going to receive positions of honor and importance after all their sacrifices, the way people celebrate when they finally attain positions of authority and prestige, like our MPs last week.

But Jesus shifts their attention away from status and power, toward mission. He says to them: “You will be my witnesses.”

A witness is someone who has seen something and therefore cannot remain silent. In our communities, after an accident on the road or a dispute at the trading center, people immediately ask: “Who saw what happened?” The witness is important because he speaks from experience.

The apostles were witnesses because they had lived with Jesus. They heard him preach. They saw him heal the sick, forgive sinners, and raise the dead. They witnessed his suffering and crucifixion. After encountering the risen Lord, they could never remain the same.

And now Jesus sends them out—not as celebrities or powerful rulers, but as witnesses, to share what they have seen and heard.

My brothers and sisters, the Ascension is not graduation day for the apostles. It is commissioning day. Jesus is essentially saying to them: “I have begun the work. Now you must continue it.”

It is a little like a relay race during school sports day. One runner completes his part and hands the baton to the next runner. Christ has completed his earthly mission, and now he places the baton into the hands of the Church.  And notice: he does not place it only into the hands of the rich, the educated, or the powerful. He entrusts it to ordinary believers willing to be faithful.

But Jesus does not simply hand us the baton and disappear.  He equips the Church in three important ways.

First, he teaches. For three years the apostles lived with him. They learned not only from his words, but from his example of prayer, humility, compassion, and self-sacrifice.

Second, he promises the Holy Spirit. The Church does not carry out her mission by human strength alone. Left to ourselves, we become fearful, tired, discouraged, and divided. But the Holy Spirit gives courage, wisdom, and perseverance.

And third—and this is very important—Jesus remains with us. The final words of today’s Gospel are: “And behold, I am with you always, until the end of the age.” That promise changes everything. Because if the mission depended only on our own strength, the Church would have disappeared long ago. But Christ continues to guide, strengthen, and sustain his people.

When we profess in the Creed that Jesus “is seated at the right hand of the Father,” sometimes we imagine him simply resting there far away from us. But the Ascended Christ is not inactive.  Even now, he continues his work as our High Priest. He intercedes for us before the Father. He continues to unite us to his sacrifice.

That is why every Mass is so important. When we gather around this altar, we are not praying alone. Christ himself draws us into his perfect offering to the Father. Every Eucharist strengthens the Church for mission.

Christian Life

My brothers and sisters, many people think witnessing means doing extraordinary things or becoming famous saints. But most Christian witness happens quietly in ordinary life.

·        A mother who wakes up before dawn to prepare children for school and still finds time to pray—that is witness.

·        A father who refuses corruption even when money is tight—that is witness.

·        A catechist who teaches faithfully every Sunday without recognition—that is witness.

·        A nurse who treats patients with patience and compassion—that is witness.

·        A student who refuses to cheat in examinations—that is witness.

·        An elderly grandmother praying daily for her family—that is witness.

These things may seem small in the eyes of the world, but they preach the Gospel powerfully.

The apostles took their mission seriously. They preached the Gospel not only in Jerusalem, Judea, and Samaria, but eventually to the ends of the earth.  That is why we know Jesus today even here in Mbale. The faith reached Africa because generations of Christians accepted the baton and handed it on faithfully.

Conclusion

The baton of faith has now reached us. The question of Ascension is therefore very simple: What will we do with it?

Today Jesus says once again to each one of us: “Go … make disciples … teach … and remember that I am with you always.”

May we receive that mission with courage and humility. And strengthened by this Eucharist, may we go forth as faithful witnesses of Christ—in our homes, our communities, and our world.

Homily Easter 6A: The Holy Spirit in the life of the Christian

 Homily for 6^th Sunday of Easter Year A 2026

Introduction

Jesus says in today’s gospel: "I will ask the Father, and he will give you another Advocate or Counsellor to be with you always." 

As you know, advocates or counsellors are lawyers, who speak on behalf of others, especially before a court of law. We, weak human beings need help, an Advocate to speak on our behalf against the Evil One.

But why is Jesus giving us another advocate?  Who is the first advocate and what happened to him? 

Scripture and Theology

Jesus himself is our first Advocate. Through his teaching, his death, and his resurrection, he defended us against sin and the power of the Evil One. He spoke for us before the Father and obtained for us the forgiveness of sins and the hope of eternal life.  But now Jesus is preparing to return to the Father. That is why he tells the disciples: “I will not leave you orphans.”

We can think of Jesus here as a parent, who is about to die.  He or she has taken care of the children well; but is concerned about their welfare after he or she passes on.  So the parent writes a last will and testament giving instructions regarding what is to be done with their property after they die, perhaps some for the children, some for their church.  These instructions might also indicate how the parents want the children cared for, especially if they are very young And to ensure that the instructions are carried out correctly, the parent will also name an executor of the will, usually a trusted friend or a lawyer, and this person will be the children’s advocate.

In the same way, Jesus leaves behind for his disciples a kind of last will and testament. And he also appoints an executor of that testament — the Holy Spirit.  Since Jesus would no longer remain physically present with the disciples, he asks the Father to send another Advocate, the Holy Spirit, who would continue his work until the end of time.

In this last will and testament, Jesus did not leave behind any material possessions: no house or property, no investments or savings.  Remember he was a poor man, with no place to lay his head. What he left was a way of life, a way that leads to eternal life, a way of life through which he continues to be present for us, making his absence easier to bear.

And we can summarize this last will and testament of Jesus in three great instructions he gave at the Last Supper..

·        Like he says in many places, we heard him in today’s gospel tell the disciples, "If you love me, you will keep my commandments."  This statement enjoins us whom he leaves behind to listen to his teaching, especially the teaching that guides our moral lives.  This teaching is summarized in the double commandment of loving God and loving our Neighbour.

·        Another stipulation in his last will and testament is what he said after he took bread, gave thanks, broke it and gave it to his disciples saying: “Do this in memory of me.”  This command represents the wish of Jesus for his disciples to continue celebrating the Eucharist and the other sacraments, which make Jesus present among us all the time.

·        A third stipulation of his last will and testament was given after he had washed the feet of his disciples and said: “I have given you an example, that you also should do as I have done to you.”  With these words, his wish was that his disciples would live lives of service for others, especially for the poor, the needy and the suffering.

So these are the three great wishes Jesus leaves us in his last will and testament. to remain faithful to his teaching, to celebrate the sacraments, and to serve one another in love, namely, WORD, WORSHIP AND WORKS.

Christian Life

But my brothers and sisters, this is not easy. On our own, we cannot live the Christian life faithfully. We need help. We need strength. We need guidance. That is why Jesus gives us the Advocate, the Counsellor, who is the Holy Spirit. The Holy Spirit continues the work of Jesus in the Church even today, particularly in those three areas of Word, Worship and Works.

First, the Spirit guides us into faith in the Word of Jesus.  In the second reading today, Saint Peter tells Christians: “Always be prepared to make a defence to anyone who asks you to account for the hope that is in you, yet do it with gentleness and reverence.”  Did you hear that?  Perhaps it will be clearer in the American translation, which says: “Always be ready to give an explanation to anyone who asks you for a reason for your hope, but do it with gentleness and reverence.”

But of course we cannot do that on our own.  That is one of the great works of the Holy Spirit in the Church.  The Holy Spirit helps the Church to understand the teaching of Christ more deeply and to hand it on faithfully from generation to generation. Every time the Church teaches the faith, explains the Scriptures, or prepares people for the sacraments, the Holy Spirit is inspiring this work.

Second, the Holy Spirit continues the work of Jesus in the sacraments, essentially our liturgy and worship.  In the Eucharist today, you will notice that the priest stretches out his hands over the bread and wine and asks the Father to send down the Holy Spirit upon these gifts, so that they may become the Body and Blood of Christ.

And after the consecration, he again asks the Holy Spirit to unite us together as one people.  The sacraments are not merely human ceremonies. They are the work of the Holy Spirit among us.

And finally, the Holy Spirit inspires us to live lives of service through our good Works. How can we selfish human beings, who are often concerned only about the unholy Trinity of me, myself and I, do this?  Yet we surprise ourselves by doing good things that we did not think ourselves capable of doing: forgiving someone who hurt us, helping someone in need, being patient when we are angry, continuing to pray when life is difficult.  That is the Holy Spirit quietly at work within us.

On the wider scale, it is only by the Holy Spirit, that the Church has been inspired to discern what services we need to offer from time to time.  Feeding the hungry in one place, providing healthcare in another.  Fighting for the unborn in a country where abortion is rampart and fighting for victims of sexual abuse elsewhere.  And today we hear Pope Leo courageously calling for peace, because his work is always, always inspired by the Holy Spirit.

My brothers and sisters, Jesus did not leave us alone. He did not leave us as orphans. He left us the Advocate who enables to make Jesus present in his Word, in the Sacraments and in our Works of service.  The Holy Spirit, is doing a pretty good job of executing the last will and testament of Jesus. The Holy Spirit is the Advocate who teaches us, strengthens us, sanctifies us, and helps us to continue the mission of Christ in the world.

Conclusion

And so, although we never saw Jesus with our own eyes, never actually heard him speak with our own ears, or touched him with our own hands, we are not at a disadvantage compared to those who did.  Jesus ensured that we would continue to have as much access to him, as they did.

As we prepare for Pentecost, let us ask the Holy Spirit to help us remain faithful to the three wishes Jesus left us:

·        to believe in what he taught us in his Word,

·        to celebrate the sacraments faithfully in our Worship

·        and to serve one another in love in our Works of service.

And as St. Paul told the Corinthians: "no one can say, 'Jesus is Lord,' except by the Holy Spirit."  For wherever the Holy Spirit is present, Jesus himself remains present among his people, in our lives, in our families, in our community.

Homily Easter 3A: A journey from confusion to faith, from darkness to light

 Homily for 3^rd Sunday of Easter Year A 2026

Introduction

My dear friends, there is a saying that goes: “A long journey begins with the first step.” Today’s Gospel is about a journey—two disciples walking from Jerusalem to a village called Emmaus. But this is not just a journey on the road, of getting from one place to another. It is also a journey of the heart—from confusion to faith, from sadness to hope, from darkness to light.  Let us walk with them.

Scripture and Theology

The journey starts away from hope.  We heard that: “Two of Jesus' disciples were going to a village seven miles from Jerusalem called Emmaus.”

But why are they going away from Jerusalem?  Jerusalem is where everything has happened—Jesus’ death and the news of his resurrection. Yet they are walking away from there.  Why?

It is because they are discouraged. They are confused. They had hoped Jesus would save Israel, but now he has died.

Don’t we also sometimes “walk away from Jerusalem”?

• When prayers seem not to be answered.
• When life becomes hard—school fees, sickness, unemployment.
• When relationships fail or people disappoint us.

Instead of moving closer to God, we begin to drift away.

The Good News for the two disciples and for us is that Jesus Walks With Us: The Gospel says that Jesus came and walked with them, although they did not recognized him.  This is also very important.  Even when we are discouraged, even when we are losing faith, Jesus is still walking with us. But like the disciples, we often do not recognize him.  Why? Because our hearts are troubled. Our minds are full of worry.

Jesus then does something very simple. He asks them: “What are you discussing as you walk along?”  He then listens as they describe to him the events that have just happened very accurately, much like we profess them in the Creed.

·        That Jesus the Nazarene was a prophet mighty in deed and word before God and all the people,

·        That the chief priests and rulers both handed him over to a sentence of death and crucified him.

·        That on the third day some women from the group astounded them with the news that he was alive, something confirmed by other disciples.

They really seem to know their stuff, they are not totally without hope. But since they have not seen him themselves, they are still doubtful, still confused.

Is this not the same state in which we often find ourselves?  Often, it is not because we completely do not know the Lord that we are discouraged, but because there are gaps in our knowledge, we are somewhat confused.

This teaches us something: when we are confused, we must speak to the Lord honestly. Tell him your fears. Tell him your doubts. Tell him your struggles.

The comes the Light of the Word: After listening, Jesus begins to explain the Scriptures to them. He shows them that what happened to him was part of God’s plan—that the Messiah had to suffer before entering glory, as the Scriptures foretold. He goes back to the very beginning of the Old Testament, that is, to the writings of Moses and to the writings of the Prophets, and using those passages shows them that all those things that happened to Jesus were foreseen.  But more importantly when seen through the light of Scripture, these events make sense.  He shows them that the Messiah was to come, not in power, but in suffering and sacrifice, just as the Scriptures had promised.   Slowly, their confusion begins to clear.

My brothers and sisters, the same happens to us. When life is confusing, we must turn to the Word of God.

• In the readings at Mass
• In the Bible at home
• In the teachings of the Church

God’s Word brings light into our darkness, like it did for the disciples.  That is why later they say: “Were not our hearts burning within us?”

But there is more.  They also recognize Jesus in the Breaking of Bread. When they reach their destination, they invite Jesus to stay with them.  What they do is nothing out of the ordinary for the time; with the lack of quick transportation, highways and highway hotels, it was not uncommon for people to host total strangers and stranded travellers in their homes.  In this case, how could they leave stranded such a guest, who had just explained the Scriptures to them so well! They probably thought that he was not a murderer.

We too, when we are confused, must invite Jesus into our home. Only then will he continue to heal us, and bring us out of our confusion and sin.  For these two disciples, they were in for a great surprise.  Even though their actual journey had come to an end, the spiritual journey was still continuing.

Something beautiful happens.  We read in the gospel that “while he was with them at table, he took bread, said the blessing, broke it, and gave it to them.”  You may recall that these are the very four actions Jesus had performed on two previous occasions:

·        When he fed the five thousand people, he also took the bread and fishes, said the blessing, broke them and then gave them to the crowds.

·        At the Last Supper, he also took the bread and gave thanks, broke and gave it to his disciples, saying: “Take and eat.  This is my body.”

Immediately, their eyes are opened—they recognize him!  This is the Eucharist.

My dear friends, we also meet Jesus in two special ways at Mass:

• In the Word of God
• In the Eucharist, the Body and Blood of Christ

If we come to Mass with faith, our eyes too will be opened.

The last part of the story is from encounter to mission.  After recognizing Jesus, the disciples do something surprising. It is already evening, it is dark, and the road is not safe. But they get up immediately and go back to Jerusalem.

Why? Because they have Good News. They have met the risen Lord, and they cannot keep it to themselves, but must share it with others.

Christian Life and Conclusion

My brothers and sisters, we also make this journey of hope.  We start with the experience of confusion and disappointment, such as:

• A student who studies hard but fails exams
• A family struggling to put food on the table or even to pay rent
• A young person searching for direction in life
• A Christian whose faith becomes weak

But the message of today is clear:  Jesus does not abandon us. He walks with us. He speaks to us through his Word. He feeds us in the Eucharist.

What do we do next?

We too, after hearing the Word of God and receiving his Body and Blood at Mass, must set out at once and share what we received.  That is what the priest at the end of Mass tells us:

·        Go in peace.

·        or Go forth, the Mass is ended.

·        or Go and announce the gospel or the Lord.

·        Or my favourite: "Go in peace, glorifying the Lord by your life."

Let us now go back into the world and share the hope of the resurrection.

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.