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

 23^rd Sunday, Year A (World Day of Prayer for the Care of Creation): Homily by Fr Isaac Chima

Theme: “Creation: A Gift to Protect.”

Readings: Wis 13:1-9; Col 1:15-20; Mt 8:23-27

Dear friends in Christ, the world awoke on the morning of 26 August 2026 to the heartbreaking news of the tragedy in Nepal, where 734 people lost their lives and more than 3,000 remain missing. A catastrophic glacier collapse on the north face of Langtang Lirung in the Himalayas triggered a massive landslide and ice‑rock avalanche. The force of the collapse produced a seismic signal equivalent to a magnitude 5.2 earthquake, unleashing a torrent of water, mud, and debris that swept through the Lhende Khola and Bhote Koshi rivers, devastating communities across Rasuwa, Nuwakot, and Dhading districts.

Experts have traced this disaster to the rapid melting of glaciers in the Hindu Kush Himalayan region—an alarming consequence of climate change. They warn that similar events are increasingly likely as global temperatures rise, ice masses destabilize, and ecosystems become more fragile. Scientists have repeatedly reminded us that global warming—driven largely by human activities such as industrial processes and chemical emissions—leads to extreme weather, melting ice, rising sea levels, and widespread ecological disruption. Their message is clear: when humanity abuses nature, humanity suffers, as Nepal has painfully shown.

It is precisely this abuse of creation and the danger it poses to human life that moved the Church to dedicate a day like this to prayer and reflection. For this year’s celebration, the Holy Father, Pope Leo XIV, chose the theme: “They shall beat their swords into ploughshares and their spears into pruning hooks” (Isaiah 2:4).

The Holy Father’s message highlights the profound link between armed conflict and environmental degradation. War not only destroys human lives; it wounds the earth itself. He explains that the interaction between conflict and ecological damage creates a vicious cycle—destroying ecosystems, contaminating air and water, undermining food security, and fueling poverty, inequality, and social tension. These conditions, in turn, sow the seeds of further conflict. The Holy Father reminds us that “war creates wounds that damage the whole fabric of life” and reveals a deeper failure to live in God’s image, to respect life, and to care for the earth entrusted to us.

Often, when we hear about global warming or environmental destruction, our minds immediately turn to large industries or powerful nations, as though responsibility lies only with them. But the Holy Father’s focus this year invites us to examine our own hearts and relationships. The “wars” we wage—resentment, hostility, division within families, communities, offices, and society; the emotional or physical wounds we inflict; the disregard for human life expressed in support for abortion—these too damage the fabric of life. They weaken our capacity to care for creation, including the human person, who is the crown of God’s handiwork.

The readings of today deepen this reflection. The author of the Book of Wisdom marvels that people, captivated by the beauty and power of created things, fail to recognize the One who fashioned them. Creation is meant to lead us to the Creator. Today’s psalm echoes this truth: the splendour of the universe is only a faint reflection of the infinite beauty of God. In the second reading, St Paul teaches that all things were created through Christ, who is the head of all creation. Everything that exists bears the imprint of God’s wisdom and love.

From these readings, a crucial lesson emerges: If creation is the handiwork of God, then to abuse nature is to offend the Creator. To neglect the beauty of creation is to fail in the mandate God gave humanity—to “till and keep” the earth. Caring for creation is not optional; rather, it is a divine responsibility.

So, what must we do? How can we ensure that we do not contribute to the disfigurement of the world God entrusted to us?

The answer does not begin with protests against large industries—though such advocacy has its place. It begins at home, in our families, communities, and daily habits. When we keep our compounds clean and green; participate in communal sanitation; avoid littering; dispose of waste properly; refrain from building on waterways; and support environmental initiatives, we play our part in protecting creation. Small actions, done consistently, become powerful expressions of stewardship.

Dear friends, the tragedy in Nepal is a sobering reminder that creation is fragile. But it is also a call—a call to conversion, responsibility, and hope. May God grant us the wisdom to care for the earth, the courage to heal the wounds we cause, and the grace to live as true stewards of His beautiful creation.

Peace be with you.

Fr Isaac Chinemerem Chima

 23^RD SUNDAY, YEAR A: REFLECTION BY FR. JULIAN EKEH

THEME: IN WHOSE NAME ARE YOU GATHERED? IS CHRIST WITH YOU THERE OR AGAINST YOU?

I choose today to reflect on the last words of the Gospel reading. Jesus says: For where two or three are gathered in my name, there I am in the midst of them.

From here we may talk about the idea of a synagogue and its direct meaning for the Jews which is “assembly” or “gathering”. Moving ahead we think of the Church as an assembly or gathering of the people of God, those brought together in the Lord’s name, separated from others, from the world, from mundane names, from sin, from evil, from the evil one. Hence the idea of the Church as “Ecclesia” a Latin word derived from the Greek “Ek- kalein” meaning “to call out of” _ a convocation.

The message of today is a call for consciousness on the type of attitude we should put up as those gathered in the name of the Lord. It is a call to bear in mind that though gathered in the name of God, many are coming from different individual backgrounds that may bring about misunderstandings, when they arise dialogue and openness which involves giving a listening ear should be employed.

Meanwhile, the major questions staring us at the face remain: In whose name are you gathered? Is Christ with you there or against you in that your gathering?  These questions will help us to visualise our various gatherings from the divine perspective. Thus, we may objectively tell ourselves as a Church, society, family and as a person our motives for togetherness and the principles that guide us.

 

IN THE LORD’S NAME

There is a joke that is serious I read somewhere but just can’t get it exactly which says that in Nigeria people begin their meetings with prayers (in the name of the Father ..., or in Jesus name as the case may be) they put God away and discuss evil and wickedness in the meeting, decide and conclude on how to execute evil and then bring God back at the end of the meeting with a concluding prayer.

It is never an accident that the Church begins her prayers and everything with the invocation of the Trinity. This is a way of calling the powers of Heaven to bear witness to whatever we have gathered for, this is a way of saying: let what we bind or loose here be bound or loosed in heaven. This is being in agreement with each other. This is paying attention to the voice and directions of the spirit of God and listening to the Church.

 

When gathered in the name of the Lord we should be still and know that he is the Lord. We should sheath our swords; we should let God increase and we decrease. We should think more for the good of others and not for our selfish gains.

When gathered in the name of God, Holy fear should hold us to think, speak and act. The holiness and sacredness of the Lord should be revered. Doing things in the name of God involves representing God in our daily activities. It has to do with standing in for God. When we do these we keep the third commandment of the Decalogue: Do not call the name of the Lord your God in vain.

 

IN WHO’S NAME? WITH OR AGAINST CHRIST?

Drawing our inspiration about gathering, from the gathering of the people of God that should be characterised by love and glory of God. We should try to know if Christ is with us or against us in our various gatherings.

Is the Church still speaking and acting in the name of Christ. Are the priests still conscious of “in persona Christi Capitis”? Are they dedicated to the mission of reconciliation they are called to uphold? Are we still concerned and ready to defend the poor and the vulnerable? Have we started gathering in the name of money? Has the liturgy become a mere social gathering? Has the Church been turned into a disco hall? What brings you to Church? Competition and fashion parade? Be careful so as to make Christ remain with you. If he turns against you... if you make him frown at you... don’t forget the whip.

In the political assemblies, has God not been ostracized? Is God with our politicians who make life unbearable for the common man? Do you have God in the houses of assembly where embezzlement and injustice are perpetuated with impunity? Is there any involvement of God when fuel price is increased and bills are used to marginalise the people?

God is there, watching. He concurs when you lead with his directives but he will not fail to turn against your evils.

Do you gather and build up your family in the name of Christ? Are you raising your children with Godly principles? Are there unholy altars you bow to and dedicate your children to? Do you begin and end your days with prayers? Do you hand over hatred and unforgiving spirit to your children?

What do you usually sit together for? You, I mean you. To discuss people and spoil their good names? To plan the downfall of others?

Let us put our togetherness and gatherings into good use. Let everything we do be in the name of the Lord that the name of God may be blessed both now and forever. Amen

HAPPY SUNDAY (23rd Sunday, Ordinary Time, Yr A)

REV. FR. JULIAN O EKEH

 22^nd Sunday, Year A: Homily by Fr Isaac Chima

CHRISTIAN LIFE: A CALL TO SWIM AGAINST THE CURRENT OF EVIL     

Readings: Jer 20:7–9; Ps 63; Rom 12:1–2; Mt 16:21–27

Dearest friends, the readings of this Sunday remind us that Christians are called to live in a way that is different from non‑believers. The Christian life demands honesty, generosity, readiness to obey God, and willingness to suffer for the sake of Christ—even when such fidelity brings persecution. Today’s readings show us how to accomplish this mission and remind us that suffering is an integral part of our journey to glory; there is no crown without a cross.

In the first reading, the Church presents the painful cry of the prophet Jeremiah, revealing the suffering he endured because of his obedience to God’s will. Jeremiah was chosen to proclaim God’s message to his people, a mission that brought him into conflict with those who rejected God and refused to hear His word. They persecuted Jeremiah and, on several occasions, attempted to kill him. Yet, despite all he suffered, Jeremiah continued to proclaim God’s message with courage.

Jeremiah’s story offers us an important lesson. Through baptism, we too have received a vocation to preach Christ—through our words and through the way we live. This means condemning what is evil in our families, among our friends, and in society. It means refusing to remain silent in the face of wrongdoing. As Christians, we must not fear speaking the truth or standing for the truth; we should not be afraid of proclaiming Christ to our friends. If we are faithful to this mission, some will laugh at us, hate us, or attack us. But the Church, through Jeremiah’s example, urges us never to abandon God when we face criticism, mockery, or persecution. There is no Christianity without a cross.

In the second reading, Saint Paul gives us another important lesson on how Christians should live, especially in today’s world. Paul advised the early Christians to live in a way that differed both from the Jews and the pagans around them. To do this, they must reject explicitly the behaviour of the world. He said, “Offer your bodies as a living sacrifice to God… do not model your lives according to the standard of this world.” Dear friends, these words are addressed to us as well. We live in a world where sin and impurity are promoted as attractive lifestyles by the media and even by governments. Sinners are celebrated as celebrities, and evil, sin, and despicable behaviours are treated as normal and as human rights. Saint Paul reminds us that Christians must not model their lives on these worldly patterns that promote immorality, treat God’s teachings as outdated, and set sin as the standard. Every Christian must reject sin at all costs. We are called to swim against the current of our time, because the current of our time runs against the teachings of God.

In a world full of sin and longing for sinful things, today’s Psalm tells us: “O God, you are my God whom I seek; for you my flesh pines and my soul thirsts… My soul clings fast to you.” Our souls should thirst for God, not for sin.

The response Jesus gave to Peter in the Gospel is also a lesson for us. He said, “Get behind me, Satan.” This teaches us that anyone who tries to divert us from doing God’s will takes on the role of Satan and must be avoided. Anyone whose presence leads us away from holiness should not have influence over our lives.

After correcting Peter, Jesus announced three conditions of Christian discipleship: deny yourself, take up your cross, and follow me.

Self‑denial means abandoning our own will in order to embrace the will of God; removing selfish thoughts, desires, and tendencies from our hearts and allowing God to fill them with Himself. It also means cleansing our lives of evil habits, enthroning God in our hearts, and sharing His presence with others.

Carrying the cross and following Jesus means being willing to suffer for the sake of Christ. This includes accepting the suffering, insults, and pain that may come from preaching Christ to our friends, or from living a life that differs from theirs because of our faith. It means accepting the sacrifices involved in serving others for Christ’s sake, and the insults that come from being honest, from saying “No” to sin, and from choosing holiness. It even means being considered foolish—or appearing foolish—before others for the sake of Christ.

Peace be with you.

Fr. Isaac Chinemerem Chima

 22^ND SUNDAY, YEAR A: REFLECTIONS BY FR JULIAN EKEH

THEME: ON WHOSE SIDE ARE YOU?

(Matthew 16: 21-27)

We usually take the wrong side when sufferings come. We seem to keep God aside in our search for what we call greener pastures. We fear losing our financial, political and social security. We fear less of losing God but more of losing what God gives. We forget that when we have God we have all.

We seem to be on the side of God only when the going is good . We seem only to believe in God, to believe that the Lord is good only when we feel that he has settled us. When the present looks uncertain and the future dark, we are tempted to direct God instead of following him.

In today's Gospel we saw Jesus taking his disciples from the present into a future journey with him. In their past he had chosen and called them, they followed but Jesus stops a while to be sure they are really with him, to be sure they really know where the journey leads, to be convinced that they are following with the right disposition. But unfortunately, Peter who represented some other disciples demonstrated that the target is almost missed.

 

 GOD FORBID!

As Jesus continued to talk about how the Son of man would suffer, die and be raised, Peter wouldn't allow him to finish. He took him and began to rebuke him; Lord, this shall never happen to you; dear child of God certain things must happen to you which does not prove God has left you. You may experience rejection but it doesn't show God is not by your side. You may undergo delays, it does not mean God has failed you. There are times when God forbids your "God forbid". We sometimes forbid God from doing what he wants in us. That does not show you are on the side of God but either on your own side, on the side of the devil or on the side of the world. God will forbid you "say" God forbid to the necessary difficult situations you must go through before getting to your destination. God will forbid you say "God forbid" to study in order to pass. God will not be happy that you do not want to be hard working but wants riches. This shows where one belongs.

God does not promise favour without labour, he does not promise crown without cross, his promises are true and sure. The devil is the one who promises quick money, money doubling, success without qualifications, becoming without processes.

 

 YOU BELONG TO CHRIST, REMAIN ON HIS SIDE

Jesus wants to see you by his side always. Keep him before you, in front of you in all your endeavours. Get behind and keep following him he will not fail you. The Christian teachings will not disappoint you. You will not regret abiding by the commandments. Continue to attend the Holy mass never stop praying. Do not give the devil a try. Do not listen to your canal self. Pay attention to the spirit of God in you. Be docile to the direction he gives. Give your problem to him, adore and keep worshipping him. Never for a moment put yourself first.

 

 LOSE LITTLE AND GAIN MORE

Being on the side of Christ entails losing to gain. You may feel you are losing today but tomorrow you will gain. You will gain what you are losing now in training your child, in being a good husband or wife, in not being a ritualist, in standing for the truth even when it makes you lose favours now. Do not be ordinary in your thinking by limiting yourself to here and now. Think of tomorrow and forever, think about your soul, think about your joy. Do not gain all and suffer loss of your soul.

May the problems we encounter along our earthly journey never make us lose our destiny. May the grace of God see you through and deliver you from the various trials and temptations threatening to snatch you away from God's side.

May we remain on the side of God here on earth and rejoice eternally in heaven in his bosom for ever and ever. Amen

Happy Sunday (22nd Sunday, Ordinary Time, Yr A)

Rev Fr Julian O Ekeh