26th Sunday, Year A: Homily by Fr. Isaac Chima

THEME: OPTION FOR GOD REQUIRES CORRESPONDING ACTIONS

Readings: Ezek 18:25–28; Phil 2:1–11 (or Phil 2:1–5); Mt 21:28–32

Dear friends, the profession of faith in God which we made on the day of our baptism—and which we continue to make at Mass and in our daily prayers—is very important and necessary. However, this profession of faith alone is not sufficient to lead us to heaven if it is not supported by corresponding actions. It is, therefore, possible that someone who has chosen to follow and serve God may still fail to enter the Kingdom of God on the last day. It is also possible that a person whose initial choices and actions showed a rejection of God may, in the end, enter heaven. What matters greatly for eternal life are the choices and actions that are active at the moment of a person’s death. Today’s readings teach us the real possibility of these situations.

In the Gospel, Jesus presents a clear example of a change of heart that transforms an initial decision. The first son in the parable initially refused to obey his father, but later experienced a change of heart that reversed his bad decision; in the end, he did his father’s will. The second son began well, saying “yes”, but along the way had a change of heart that led him from good to bad; he failed to carry out his father’s will. In other words, he did not follow his good initial choice with good actions.

Neither son is perfect, because a perfect son would be the one who says “yes” at the beginning and remains faithful until the end. Nevertheless, the first son—who began with a “no” but later repented and did his father’s will—is better than the second son, who began with a “yes” but did not follow through.

Jesus uses the image of the second son to represent the Pharisees and other leaders of Israel, who were regarded as righteous. The image of the first son represents the tax collectors and prostitutes, the publicly known sinners of the community. The purpose of the parable is to give a wake‑up call to the Pharisees and elders.

On one hand, the parable teaches that the privileged position of the Pharisees and elders as leaders of God’s chosen people does not guarantee them entry into the Kingdom of God. If they continue to disobey God’s will and refuse His call to repentance, they will not enter heaven.

On the other hand, it teaches that the tax collectors and sinners—despised because of their sins—will be welcomed into the Kingdom of God if they repent sincerely and obey God. A genuine change of heart opens the door to salvation.

As Christians, we said “yes” to the will of God at baptism, and we continue to renew this “yes” through our daily profession of faith. In doing so, we make a fundamental option for God. However, this “yes” will not save us if we do not live according to it by doing God’s will in our daily lives. Heaven will not be ours if we say “yes” before God and then say “no” to His will when we are with our friends. If we continue to take the mercy of God for granted, those we refer to as sinners—those who do not come to Church—may be better than us on the day of judgment. Whenever we model our lives in ways that contradict our Christian calling and faith, we change the fundamental option we once made for God.

Therefore, today we are called to allow the “yes” we have said to God and before the Church to shape the concrete choices we make every day of our lives.

In the first reading, the prophet Ezekiel presents a clear and sobering picture of the power of this change of heart. He invites us to consider what a shift from good to evil can do to our former good works for God and humanity. He teaches that if an upright man abandons his uprightness, turns to an evil life, and dies in that state, his former uprightness will be forgotten on the day of judgment. He will be judged instead for the evil he embraced after abandoning the good.

Conversely, if a wicked man renounces his wickedness, begins to do good, and dies while doing good, his former wickedness will be forgotten on the day of judgment.

We certainly do not want God to forget all the good we have done in life on the day of judgment.

Dearest friends, the prophet Ezekiel is telling us that the option that is active on the last day of our lives will determine where we will go. Although it is wonderful to decide to follow God from the beginning of our lives, the final decision—whether for Him or against Him—is decisive on the day of judgment. However, this is not a call to wait until the last days of our lives to abandon evil and begin doing good, nor is it an invitation to postpone our decision to follow God. It is clear that we do not know when the last days of our lives will come. Let us remember that for some people, the last day arrived at age 10; for others, at 20, 30, 50, 70, or beyond.

Rather, today’s message is a call to decide for God now, and to accompany that decision with good actions from the beginning of our lives until the end. In the second reading, Saint Paul urges us to accompany our decision to follow God with a life of humility, placing others before ourselves. All of us who have said “yes” to God must remain steadfast in doing good until the end.

The prophet Ezekiel also reveals the power of God’s mercy. We have a God who is ready to forgive us and wipe away the guilt of our sins—even if we turn to Him on the last day of our lives. Therefore, let no one think he is too stained or too far gone to return to God; no sin is too great for God to forgive. The merciful heart of God is calling us to make this change of heart, to abandon our evil ways, and to begin the journey back to Him. He will erase our evil past and open a new page for us.

Let us join the Psalm of today in saying, “Remember your compassion and your love are from of old, O Lord. The sins of my youth and my frailties remember not; in your kindness remember me, because of your goodness, O Lord.”

May you have a blessed Sunday.

Fr. Isaac Chinemerem Chima

 26^th Sunday, Year A: Reflection by Fr Julian Ekeh

Theme: Nkwudosike: Living true to promises

Gospel Reading: Matthew 21: 28-32

Jesus in the Gospel of today uses a parable of two sons to address the issue of infidelity of the chief priests and the elders of the people. They are represented by the son who agreed to go and work in the vineyard but did not eventually go whereas the other who refused going later went.

Let us reflect on "living true to promises". We make promises on daily basis to God and to our fellow men. In our Baptism we make decisive promise to God. The post baptismal song reminds us this promise: E kwerem nkwa n'ụbọchi Baptism, na agam efe Chukwu n'elu ụwa, na agam ege nti n'okwu nke nzukọ, na agam ajụ otito nke ajo mmụọ; Nyelụm aka O Maria ka m wee n'eme ihem kwere na nkwa, nyerem aka O Maria, kam wee n' eme ihe m kwere na nkwa.

After the promises what next? In our relationship with God, we are often confronted by "Broken vows and frequent falls". Hence the song with this verse: "M kwechasia gi nkwa, wee nara gi, njọm abiakwa chupu gi n'obim oo, nkwa asi nile a na ewutem karia, gbanweenum, ka m kwudosie ike".

What is it that makes us unable to stand firm on our promise? What can make us successful in keeping our promises? It is "Nkwudosike".

 

Nkwudosike in doing good

Nkwudosike is standing firm, the power to say and mean, and to mean before embarking. It has to do with strong will. It involves consistency in virtue. It means standing strong on one's ground.

Nkwụdosike is best applied to the good. You cannot talk of it via negativa. It will be a negation to talk about nkwudosike in evil. You can't insist on evil. You shouldn't be consistent on evil pedestal. Little wonder why the other son who said no to God later realized himself and said yes. It will be disastrous to disappoint God after saying yes to him. But how often do we do that? What are the good things you've been doing or you have agreed to do? Don't stop doing them. That calls for conviction.

 

Nkwụdosike as conviction

Making a promise and keeping to promises made requires conviction to a greater extent. It is not a thing you rush into: Maka na oke ji ọsọ gbaba n'ọnụ na ejikwa ọsọ agbapụta (A rat that rushed into a hole will surely rush out of it)

Saying 'yes' or 'no' should not be done in a haste. It calls for meditation and contemplation.

 

Our yes and no

Everything we do is punctuated by yes and no. Standing by it matters a lot. Definitely there are occasions that call for yes and others that call for no. You may have agreed to say yes, evaluate that yes of yours. You may have said no still evaluate it whether it is the right answer.

You said yes to God in baptism and in choosing to be a Christian. Are you truly living as one?

Before God and host of witnesses you said yes to your husband/wife. Are you still living on the path of yes? You said yes that you will save lives as a medical doctor, how far with that oath? You promised to serve, protect the right and dignity of the human person in the spirit of rule of law as a politician, how well are you doing that? You promised that young girl marriage, why did you disappoint her? You promised to keep that secret he or she shared with you, why did you divulge it?  You promised to raise those children in the fear of God, what happened along the way? Let us keep to our words.

 

When to say no

Our yes to God should be permanent. But our mistaken yes should be reconsidered. How often have we said yes wrongly?  Have you said yes to go against God's will for you? Have you been paid to kill and you agreed? Can you say no today? Have you been convinced to kill that baby in your womb? Have a rethink and say no to that evil plan. Learn how to say yes to do it right and no to whoever wants you to do it the wrong way.

It pays to be firm along the path of holiness, of obedience, of fidelity and everything good. May God bless us and help us to keep our promises to Him and our neighbours through Christ our Lord. Amen.

Happy Sunday to you (26th Sunday, Ordinary Time, Yr A)

Rev Fr Julian O. Ekeh

 25th Sunday, Year A: Homily by Fr. Isaac Chima

Theme: Overcoming Envy: Building a Strong Christian Community

Readings: Is. 55:6-9; Phil. 1:20c-24.27a; Mt. 20:1-16

Dear friends, for the past three Sundays, Jesus has been teaching us how to build a better Christian community. Two Sundays ago, He gave us the task of fraternal correction. Last Sunday, He taught us to forgive those who offend us. This Sunday, He offers yet another beautiful theme for the good of our Christian community and for our personal wellbeing: a call to avoid envy and to recognize the needs of others. This theme is expressed in the parable of today’s Gospel. Therefore, if we desire a good Christian community, a happy family, and healthy relationships with friends and colleagues, we must avoid envy.

Frankly speaking, the parable in today’s Gospel can seem difficult to understand when we judge the landowner’s actions according to our human mentality or our usual standards of justice. For example, if we say the landowner was generous to the last group of workers, one might ask why he was not equally generous to the first group. After all, it is assumed that the first group did most of the work. From a purely human or social point of view, his action may not appear fair.

However, the key to understanding this parable is found in the first reading from the prophet Isaiah. It said, “My thoughts are not your thoughts, nor are your ways my ways, says the Lord.” (Is 55:9)

Friends, when we understand that what the landowner paid to the first group of workers was exactly what he had agreed with them — one denarius — we realize that he committed no offense against them. Their complaint was not that the landowner failed to honour the agreement, but that they received the same payment as those who were hired later. In truth, they would have been happy if the landowner had paid the late workers a smaller amount. That is precisely where envy entered. Their anger was not due to a breach of contract, but because the landowner showed generosity to those he wished to help.

Dear friends, in the time of Jesus, the daily wage of a Jewish worker was one denarius. Anything less would make it very difficult for the worker’s family to survive. So what the landowner gave to the late workers was a wage sufficient for their daily sustenance. He looked at their need, not at the amount of work they had done. Friends, this is how the love of God operates: God looks at our needs, not at our qualifications.

But for the first group of workers, the needs of the late workers did not matter. They would have preferred to see them receive less. Their joy would have been to watch the late workers go home with insufficient means for daily survival. Friends, envy blinds the hearts of those who harbour it, preventing them from seeing the needs of their neighbours and friends. It pushes them to desire the qualities, possessions, or advantages that belong to others at all costs. It drives them to seek greatness at the expense of others, and to pursue goodness only when it diminishes someone else.

An envious person is not happy when everyone is at their best or when everyone is doing well. He is uncomfortable when others are praised alongside him. He becomes disturbed when good things happen to others. He is only happy when the world revolves around him: he rejoices when he alone is the best; he enjoys rising while others are falling; he is pleased when he is the first to receive the good things of life; and as long as others remain less successful than he is, he has no problem.

Do we have people who behave this way in our Church or community? Do we have those who become angry when others make progress in their talents or businesses? Do we have those who are happy only when others are in difficulty? Do we have people who feel entitled to special favour? Do we have those who malign or speak ill of anyone doing better than they are? Such a way of life cannot be called Christian. Envy destroys good community life. Therefore, dear friends, Jesus invites us today to purge our hearts of envy if we truly want to build a strong and loving Christian community.

To those who struggle with envy, St Paul gives a clear invitation in today’s second reading: “Let your manner of life be worthy of the Gospel of Christ.” (Phil 1:27) And the first reading echoes the same call: “Let the wicked forsake his way, and the unrighteous man his thoughts; let him return to the Lord, that He may have mercy on him, and to our God, for He will abundantly pardon.” (Is 55:7)

Peace be with you. Have a blessed Sunday

Fr. Isaac Chinemerem Chima

 25^TH SUNDAY, YEAR A: REFLECTION BY FR. JULIAN EKEH

THEME: GOD’S WILL FOR YOU, THAT YOU MAY NOT WASTE AWAY

(Matthew 20:1-16)

God’s ways differ from man’s ways. But man is called upon to pattern his ways according to Christ’s in whose image and likeness he is made, to seek and do his will always.

God is not man who segregates. He is a loving father. He looks out and thinks of what good to bestow on his children. He exposes each and everyone of them to opportunities to shine. He wants them all to win his favour. He does not want them to waste their day. He does not want them to idle away.

Thus, he goes out at different points of the day. And at each point He finds people in idleness and He sends them into His field.

Why are you wasting away child of God? Jesus wonders why you should not use the energy in you positively. Why are you wasting that talent making it latent? Why are you wasting the grace of God? Why are you wasting the grace of a father you have on sexual immorality? Why are you wasting your political acumen on corruption? Why are you wasting your intellectual resources on sex for marks? Why are you wasting your study time waiting for sorting time? Why are you wasting your maternal care on sugar boys? Why are you wasting your youth on sugar mommy and daddy? Why? Why? Why? Jesus asks you.

Now he says: “You go into the vineyard”. Start working for God. Be a responsible father, be a responsible mother, be a responsible Christian, and be a responsible child. Rise up now.

 

MORNING, NOON, EVENING: GOD IS STILL IN CONTROL

There are different moments of realization of God’s will and plan for individual persons. Thus there is room for early and even late vocations. I entered into the seminary as a boy of 12 years old just like Samuel in the Bible. But I came to find out in the senior seminary while I was still less than 20 years that some who got their vocations in their late thirties were my classmates.

God’s will for us all is good but time for realizing it may differ. Time for hearing God’s voice differs. In the gospel of today, some were called in the morning; these are persons who are focused at early moments of their life. They know what they want in life, they pursue their life goals, and they are sincerely making efforts that are in agreement with God’s plan for them.

The other group realize at the middle of the road that they too have something to offer. They stop being idle and begin to take life seriously. You can start enjoying that marriage after ten years when you must have started striking the right chords. You can start being serious in your second year in the university; you can abandon that bad group at the middle of the day. Some others are like Saint Augustine who said “late have I known you”. They are like the prodigal son who comes back to his senses after lavishing all. Stop working for nothing. Work for divine pay. Work for a high reward. Jesus will certainly reward you.

 

GOD REWARDS, TAKE YOURS AND GO

God’s will for you is also that you do not do negative comparison. “Chukwu abughi mmadu, mmadu abughi Chukwu” succeed at your pace and allow the other to succeed too. That you graduated first may not mean that you must get work first, that you married earlier does not mean you must get children first, that you are the richest does not mean you must be the wisest. Do not be sad at what God has blessed the other person with. Your own blessing and reward can never be taken by any other. Work well. God rewards. May you not waste away through Christ our Lord. Amen.

HAPPY SUNDAY

(25TH SUNDAY ORDINARY TIME YEAR (A)

REV. FR. JULIAN O EKEH

 24^TH SUNDAY, YEAR A: REFLECTION BY FR. JULIAN EKEH

THEME: THE HARD TEACHING ON FORGIVENESS

(Matthew18:21-35)

Peter is always presenting the problem of the community of believers. He usually comes as a person, but at a closer study of the problems he presents, one would also hear the voice of many other persons or groups of persons.

Today, the problem is on forgiveness. To forgive is divine, to err is human. Peter may have come to be congratulated for even forgiving at all. He may have come to show Jesus Christ that he has started observing the new law of turning the other cheek as against the Judaic observance of an eye for an eye, tooth for tooth. To put the question “how many?” implies that he must have been offended more than once, and yet he forgave. To suggest seven times to Jesus could mean that he is patiently waiting for the last chance to strike. These are all human limitations and human ways of accepting the teaching on forgiveness.

 

HUMAN PERCEPTION OF FORGIVENESS

It is often said “there is a limit to what a man can take”. This is true. Basing our argument here, we come up with human logics like “evula ako’ (ihe o ga eme gi ugboro ole, gi amuru ihe? How many times will something happen to you, before you learn from it?), “nke ato ya ato” (three is the last chance), “otu ezuola” (one is enough, once beaten twice shy).

Our human wisdom suggests numberless ideas to us. We may hear it from our voice within or from people around us: Julian, are you not foolish to forgive this person again? Do you know what next he/she will do after this one? Do you want to experience this heartbreak again? Why not leave him or her alone and be on your own? Okay, what about just telling him or her “I have forgiven you” just to stop him from the disturbance of pleading and yet keep the grudges?

In our human wisdom, we most of the time go to the extreme of saying “over my dead body”. This statement is indeed what leads to seizing by the throat, which we saw in today’s gospel. It may also lead to another expression “it is over”.

 The ordinary human response to offences is “seizing by the throat”. When he makes up his mind to do the seizing, he forgets that he has once or twice been a victim. He must have offended others at one time or the other. He also tries to keep God aside. Thus, we often hear around us; keep God aside, keep religion, keep Christianity aside, “M mechaa gi ya, ọ kwa ihea I merem?” I will show you. With the empowerment we’ve got by the person’s offence towards us, we decide really to deal with him. Do we have that power? No. the only power given to us is the power to forgive and let go.

 

WHY YOU MUST FORGIVE; DIVINE PERSPECTIVE

Having heard the human perspective, seen the various human responses to offence and sin, Jesus comes from above with divine wisdom to help us tackle the problem of unforgiving spirit. He makes it clear to us that we are not angels and we are not living with angels, and as such, we must be offended at one time or the other. He underscores the fact that these offences will not set any boundary to forgiveness. He says: Mr. Peter, keep forgiving; Fr. Julian, don’t get tired of forgiving.

 

WAIT A MINUTE GOD

But God, wait a minute, you mean I should continue forgiving that nagging wife of mine? You mean I should allow this man who destroyed my car to go? You mean I should pardon this woman who accused me falsely after suffering for what I never did?

My dear, God will say it is not easy humanly speaking, but with me, all things are possible. Yes, forgive. You've got the grace to do so. On the cross, I forgave them and excused them on grounds that they knew not what they did. Stephen, one of you forgave his murderers and prayed for them, Pope John Paul II forgave the man who wished him dead, who shot him. Find a space in your heart and forgive my child. I know how heartbroken you are. I know how painful you feel right now, and I know how wounded you're right now. Try forgiveness.

 

FORGIVENESS HEALS YOU

 Forgiveness heals you: when you forgive, you free yourself. You begin anew, you become light, you heal two persons for Christ, yourself and the offender. It is a great miracle. It is not easy, but stand on the grace of God and let go not for the offender's sake but for God’s sake.

Remember, child of God, the golden rule of doing unto others as you will want others do unto you. ("Onweghi onye siri shiwere ya mmiri oku na ya gaje ida elu"). You will err someday, you will offend people too. You will expect them to forgive you just as you offend God on a daily basis and pray “forgive us our trespasses”. So do not forget those who trespass against you. They, too, are pleading for mercy whether they say it or not. Be a child of your heavenly Father who is full of compassion, slow to anger, and abounding in love.

 

FORGIVENESS ATTRACTS DIVINE FAVOURS

Forgiveness opens the gates of heaven for favours to rain down. When Jesus forgave on the cross, the heavens opened for Him, and for those he forgave. When Stephen forgave, he saw the opened heavens. When you forgive, it will surprise you what great peace you will experience. So forgive yourself, your wife, your husband, your boss, etc.

 

STOP OFFENDING

But come, yea, I mean you. Why do you derive joy in constantly offending others and tempting them not to forgive? Change! stop hurting people, especially knowingly stop pushing people to the wall. Know how fragile the heart is and don’t play with it. Have you offended anyone? Ask for forgiveness. "I am sorry" alone can do a lot of wonders. Be humble. Be calm. Don't allow anger and pride to take the lead. Do not also be stone-hearted when you are asked for forgiveness.

May God bless His word in our hearts.

LET US PRAY

As you take the decision today to forgive and receive forgiveness, may God almighty have mercy on you, forgive you your sins, and bring you true peace, positive growth, and life everlasting. All these we ask through Christ our Lord. Amen

HAPPY SUNDAY (24TH WEEK, ORDINARY TIME, YEAR A)

REV. FR. JULIAN O EKEH

 24^th Sunday, Year A: Homily by Fr Isaac Chima

Theme: Forgive and You Will Be Forgiven

Readings: Sir 27:30–28:7; Ps 103; Rom 14:7–9; Mt 18:21–35

Dear friends, last Sunday, Jesus challenged all Christians to condemn sin and, with love, correct those who do evil wherever they are found. In today’s readings, He gives us a beautiful theme essential for building every Christian community—a theme that distinguishes those who truly belong to Christ from those who do not. It is the theme of forgiveness. The readings remind us that if we desire an authentic Christian life—one that enjoys a true relationship with God, fosters healthy relationships with others, and promotes inner well‑being—we must walk the path of forgiveness, mercy, and reconciliation.

Some people take pleasure in revenge. Some say they feel relieved when they “pay back” the evil done to them. Some even boast of being “cross and die”. A Nigerian musician once summarized this mentality in his song: “If you do me, I do you; man no go vex. Touch me, I touch you; man no go vex.” But, dear friends, today’s first reading rejects this attitude. It teaches that those who seek revenge will themselves face revenge from God. According to the text, revenge springs from unforgiveness, and unforgiveness—rooted in anger, hatred, rancor, and wrath—destroys our relationship with God. The author insists that it is contradictory to ask God for forgiveness while refusing to forgive a brother or sister who has offended us. This is true: if you desire mercy from God, you must show mercy to others.

Anger, rancor, and hatred—the roots of unforgiveness—have both physical and spiritual consequences. Physically, they cause sleeplessness and inner unrest. Psychologists and physiologists note that when a person is angry, the body releases large amounts of adrenaline, which harms the body’s systems and contributes to illnesses. Even stomach ulcers are often linked to prolonged anger and emotional turmoil. Spiritually, the first reading teaches that anger, hatred, and resentment prevent us from forgiving others and, thus, destroy our relationship with God. It even calls these attitudes “abominations”. When we refuse to forgive others, God will not forgive us. Let us remember that it is practically impossible for a Christian to be at peace with God while remaining in conflict with fellow Christians. The forgiveness we extend to others opens our hearts to receive forgiveness from God. In short, forgiveness is an indispensable condition for receiving God’s healing and mercy.

Dear friends, unforgiveness makes us prisoners of our unhappy past, but forgiveness liberates us and allows us to be at peace with our memories. When we withhold forgiveness, we remain perpetual victims; when we forgive, we reclaim our well‑being.

The first reading concludes by urging us to remember the shortness of life and to abandon hatred and revenge. We must reject anger, hatred, rancor, and resentment, and forgive offenders if we wish to remain healthy and enjoy a good relationship with God. If we look closely at our society, we will see that one of the major causes of divorce, domestic violence, homicide, and even wars is unforgiveness.

The gospel of today, through the parable of the unforgiving servant, deepens our understanding of the first reading. The question Peter asked and the response Jesus gave contain an important lesson for us. Peter’s question suggested that forgiveness should have a limit. In fact, Hebrew culture and religion (cf. Amos 2:6) held that one could retaliate after forgiving three times. By proposing seven times—a biblical number symbolizing perfection—Peter was essentially asking whether there is a point at which one has endured enough and can legitimately seek vengeance.

But, dear friends, Jesus’ response—seventy‑seven times seven—teaches that for Christians there must be no limit to forgiveness. Every Christian is called to forgive without placing conditions on the offender.

The reason we must forgive without limits or conditions is simple: God’s forgiveness toward us has no limits and no conditions. What we are asked to forgive in others is nothing compared to the innumerable grave sins God forgives in us every day. This is the heart of today’s parable. The hundred denarii owed by the second servant cannot be compared to the ten thousand talents owed by the first servant. A hundred denarii is less than one percent of ten thousand talents. If the master cancelled such an enormous debt for the first servant, it was expected—out of gratitude and joy—that the servant would forgive the small debt of his fellow servant. But he refused. His refusal can only be described as ingratitude.

Friends, this is exactly how we appear before God when we refuse to forgive those who offend us. We become ungrateful children of a loving Father who forgives us endlessly.

Finally, the Lord’s Prayer, which we recite every day, says, “Forgive us our trespasses as we forgive those who trespass against us.” And Jesus added a solemn warning immediately after teaching this prayer: “If you forgive others their sins, your heavenly Father will forgive you yours; but if you do not forgive others, your heavenly Father will not forgive your sins either.” (cf. Mt 6:14–15)

This means that if we have not been forgiving others, then implicitly the sins we have confessed have not been forgiven by God. We deceive ourselves when we pray the Our Father yet refuse to forgive. Sirach 28:2 reinforces this truth, saying, “Pardon your neighbour any wrongs done to you, and when you pray, your sins will be forgiven.”

Therefore, dearest friends, let us go home today and search our hearts. Let us remember all those who have offended us and do for them what Jesus has done for us on the Cross of Calvary and what He continues to do for us in the sacrament of confession. Let us stop keeping a list of offenders. Let us forgive, and we will be forgiven.

Peace be with you

Fr. Isaac Chinemerem Chima

 23^rd Sunday, Year A: Homily by Fr. Isaac Chima

Theme: Fraternal Correction Is Neither Judgment nor Condemnation

Readings: Ez 33:1,7-9; Ps 94; Rom 13:8-10; Mt 18:15-20

Dearest friends, we live in a world where individualism has deeply affected every aspect of life, including our Christian life. Today, many no longer feel responsible for the spiritual or moral well‑being of others. We live in a society where no one wants to be corrected, and where any attempt at correction is quickly labelled as judgment or condemnation. In such a context, the Church invites us to rediscover the true meaning of fraternal correction and the proper way to practice it.

In the first reading, the prophet Ezekiel receives a solemn mandate from God. The Lord appoints him as a watchman over the house of Israel and reveals what it means to be a prophet. Ezekiel is to warn sinners, to call the wicked to abandon their evil ways. If he speaks and the sinner repents, the sinner is saved. If he speaks and the sinner refuses, Ezekiel is not held responsible. But if Ezekiel fails to warn the sinner, and the sinner dies in his sin, God declares that the prophet will be held accountable. This is a powerful call to responsibility for the lives of others.

Dear friends, the first reading teaches us that correcting those who err—those who do not live according to the teachings of Christ, the Church, or sound moral principles—is a divine vocation, an act of charity. Fraternal correction belongs to every Christian because, through baptism, we share in Christ’s prophetic mission. Like Ezekiel, God has placed us as watchmen in the lives of others: to guide, to warn, and to help them walk in truth. If we fail to correct those who err, we share in the guilt of their sin. This is the clear message God gave to Ezekiel.

Therefore, it is wrong to feel judged or condemned when someone corrects us. Fraternal correction is neither judgment nor condemnation; it is not an intrusion into personal rights or privacy. It is a divine assignment. To those who believe that correction equals judgment, the Church invites you to change this mentality. Remember that Jesus corrected the scribes and Pharisees, and much of the New Testament consists of corrections offered by Jesus and His disciples. On the other hand, those who are afraid to correct others—those who think it is “not their business”—must remember that God will hold them accountable.

In today’s Gospel, Jesus gives us clear procedures for fraternal correction within the Christian community. First, when someone offends us, we must speak to the person privately. It is wrong to spread a brother’s faults to others before speaking to him directly. This is a noble and effective way of resolving conflicts. If the offender does not listen, then we may involve one or two members of the community. Only when this fails should the matter be brought before the community. By this, Jesus teaches that conflicts among Christians should be resolved within the community—not through litigation, but through charity, dialogue, and the desire to win back a brother who has gone astray.

The second reading offers us the perfect spirit in which correction must be carried out: love. We must correct with love, forgive with love, and accept correction with love. Pride, harshness, and arrogance have no place in fraternal correction. Likewise, when we have offended others, love should move us to humbly seek forgiveness.

Dear friends, may the Lord grant us the courage to speak the truth, the humility to accept correction, and the charity to guide one another toward salvation.

Fr Isaac Chinemerem Chima