TWENTY-SEVENTH SUNDAY IN ORDINARY TIME YEAR C, 2025 BY FR. MARTIN EKE, MSP

Habakkuk 1:2-3, 2:2-4; Psalm 95:1-26-9; 2 Timothy 1:6-8, 13-14; Luke 17:5-10

Prophet Habakkuk prophesied in Judah about 600 years before Jesus Christ. At that time, there were political decadence and abandonment of the worship of Yahweh. The first reading was a section of Habakkuk’s lamentation over the situation in Judah. Habakkuk questioned God about his silence over his and the people’s cry and prayers: “How long, O Lord? I cry for help but you do not listen! I cry out to you, ‘Violence!’ But you do not intervene. Why do you let me see ruin; why must I look at misery? Destruction and violence are before me; there is strife, and clamorous discord.”

There are people whose conditions are as it was with Judah, and like Habakkuk, in their grief and desolation they think that God is silent. They ask God many questions: “Why me?” “Why this?” “Why that?” “Where are you, God?” “Where are your promises?” And many other questions. Some people think that it is not proper to ask God questions. Questions to God with faith are prayers in themselves. It is praying to God as we are, according to our mood, and according to our situation. That is why we have different Mysteries of the Rosary and different seasons of the Church’s liturgical calendar. Every season has its kind of prayer. There are many prayerful questions to God in the Scriptures. Jesus prayed on the Cross with a question to God from Psalm 22:1, “My God, my God, why have you forsaken me?” (Matthew 27:46). Jesus did not stop at the question; he set an example for us by his act of faith: “Father into your hands I commend my spirit” (Luke 23:46). Inappropriate questions are questions to God asked with doubt and unbelief.

Habakkuk encourages us, “For the vision still has its time, presses on to fulfillment, and will not disappoint; if it delays, wait for it, it will surely come, it will not be late. … The just one, because of his faith, shall live” (Habakkuk 2:2-3). Jesus gives the same assurance, “Will not God then secure the rights of his chosen ones who call out to him day and night? Will he be slow to answer them? I tell you, he will see to it that justice is done for them speedily” (Luke 18:7-8). Prophet Isaiah says, “No, the hand of the Lord is not too short to save, nor his ear too dull to hear” (Isaiah 59:1-2).

St. Paul writes in the second reading, “Beloved: I remind you to stir into flame the gift of God that you have through the imposition of my hands. For God did not give us a spirit of cowardice but rather of power and love and self-control…”  (2 Timothy 1:6-7). “Take as your norm the sound words that you heard from me, in the faith and love that are in Christ Jesus” (2 Timothy 1:13). St. Paul encourages us that no matter what happens, we are to keep our spirit and faith alive. In these virtues lie our strength. Do not despair! Do not give up!

In today’s gospel, we read, “The apostles said to the Lord, ‘Increase our faith.’ The Lord replied, ‘If you have faith the size of a mustard seed, you would say to this mulberry tree, ‘Be uprooted and planted in the sea, and it would obey you’” (Luke 17:5-6). Jesus tells us that by our Baptism, the fire of faith is ignited in us. If it is now smoldering, it is in our hands to fan it into flame.

Yes, our faith will be tested as that of the servant who came in from hard work in the field. The servant was not allowed to get some rest. Immediately, the servant’s master tasked the servant to prepare a meal for him. After the servant prepared and served him the meal, the master ordered, “Put on your apron and wait while I eat and drink. You may eat and drink when I am finished” (Luke 17:7-10).  He remained obedient and faithful. St James writes, “The testing of your faith produces perseverance” (James 4:3). St. Paul says that perseverance produces proven character, and proven character produces hope, the hope that does not disappoint (Romans 5:4-4). When my faith is tested, what does it produce?

The victory over this world is our faith (1 John 5:4). St. Paul says in 2 Corinthians 5:7, “We walk by faith, not by sight.”  Jesus bade some persons farewell, recognizing the power of their faith: To the repentant woman, “Your faith has saved you; go in peace.” (Luke 7:50).  To the Samaritan healed of leprosy, “Rise and go; your faith has made you well” (Luke 17:19). To the woman healed of hemorrhage, “Daughter, your faith has healed you. Go in peace and be freed from your suffering,” (Mark 5:34). To blind Bartimaeus, “Go, your faith has healed you” (Mark 10:52). What will Jesus say to me about my faith?

However, it does happen that we have the faith that uproots trees and moves mountains and have the perseverance that produces proven character yet we do not receive what we have prayed for. At such times, we do not give up but do what Jesus did at Gethsemane and on the Cross. He prayed to God, “… not my will, but yours be done” (Luke 22:42); “Father into your hands I commend my spirit” (Luke 23:46).

Let us pray: O Lord, may we see your hand in all our unanswered prayers. May our unanswered prayers come together for our good. May our unanswered prayers produce joyful and thanksgiving testimonies. Amen.

TWENTY SIXTH SUNDAY IN ORDINARY TIME YEAR C, 2025 BY FR. MARTIN EKE, MSP

Amos 6:1a, 4-7; Psalm 146:7-10; 1 Timothy 6:11-16; Luke 16:19-31

This homily is a continuation of last week’s homily. About 750 B.C., Amos denounced the rich and the leaders in Israel who in their extravagant life of luxury oppressed and neglected the suffering poor: “Those who lie on beds of ivory, and lounge upon their couches; eating lambs taken from the flock, and calves from the stall; … who drink wine from bowls, and anoint themselves with the best oils, but are not made ill by the collapse of Joseph” (Amos 4:6-7).

The neglect of the poor by the rich and the leaders was not different during the time of Jesus, which was why Jesus gave the parable of the rich man and Lazarus: “There was a rich man who dressed in purple garments and fine linen and dined sumptuously each day. And lying at his door was a poor man named Lazarus, covered with sores, who would gladly have eaten his fill of the scraps that fell from the rich man’s table. Dogs even used to come and lick his sores” (Luke 16:19-21).

The rich man did nothing wrong for being rich. However, while he was rich materially, he was spiritually impoverished. His sins were: gluttony (“dressed in purple garments and fine linen and dined sumptuously each day”), spiritual blindness, and lack of compassion (“lying at his door was a poor man named Lazarus, covered with sores, who would gladly have eaten his fill of the scraps that fell from the rich man’s table”). While the rich man did not show compassion to Lazarus, the rich man’s dogs did. The dogs, ordinarily, would have barked and driven Lazarus away from their master’s gate. Instead, the dogs showed him compassion by licking his sores.

The neglect of the poor, despite the world’s rich resources, may be worse in our time than it was during the time of Amos and the time of Jesus. Blind eyes are turned on the plight of poor countries. Rather, high interest loans and all kinds of Greek gifts are offered to them instead of assisting in their development. Multinational companies impoverish the poor countries further by syphoning their natural resources and leaving them in ruins. The companies declare billions of dollars of profits each year on the ruins of the exploited countries. Some billionaires, companies, and countries make profits from the on-going conflicts and wars around the world. That is why we are in cycles of conflicts, violence, and wars with no end in sight.

It is a fact that some corrupt rulers wine and dine sumptuously and excessively and do not care about the suffering poor in their countries. The funds that should have been used for the benefit of the poor are stolen and spent on life of vanity.

How are the poor neighborhoods and people who look different treated in the distribution of rights, privileges, justice, and allocation of goods and services?

The effects of leadership are like mountaintop spring water that flows down to the people for consumption. If it is poisoned at its source, the people cannot escape the poisonous effects. The corrupt rulers “are not made ill by the collapse of Joseph” (Amos 6:6). Last Sunday, God says, “Never will I forget a thing they have done!” (Amos 4:7).

There is a story of a poor widow who went to a rich man in her village and requested for financial help to bury her husband. The rich man, who had so many plots of land, demanded the widow to forfeit to him the only piece of land that belonged to her and her children in order to receive the financial help she needed. There are many heart wrenching stories of abuse and exploitation of the weak and the needy in exchange for some favor.

Last Sunday, St. Paul instructed us to pray for those in authority. There is every reason to take St. Paul’s prayer invitation seriously.

We may not be among the heartless rich people, or among the corrupt political, judicial, and economic leaders, but we are all called to be compassionate and caring; to open our eyes and see the ‘Lazarus’ lying at our doors; and to open our hearts to help them. Do we check on our neighbor whom we have not seen for a while? Do we check on someone whom we have not seen in the church for a while? Do we reach out to help someone we notice that needs help? Do we turn blind eyes?

I most sincerely thank all who participate in the archdiocese’s and our parish’s charity ministries to the sick, needy, and the homebound. May God bless you all in this present age and on the last day, may Jesus welcome us with these words, “Come, you who are blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me, naked and you clothed me, ill and you cared for me, in prison and you visited me” (Matthew 25:34-36). Amen.

TWENTY-FIFTH SUNDAY IN ORDINARY TIME YEAR C, 2025 BY FR. MARTIN EKE, MSP

 Amos 8:4-7; Psalm 113:1-2, 4-8; 1 Timothy 2:1-8; Luke 16:1-13

Amos prophesied in Israel about the 8th century B.C. At that time, Israel enjoyed material prosperity. Unfortunately, with the material prosperity were corruption, injustice, oppression of the poor, and unfaithfulness to God. The unfortunate situation is captured by Amos’ words in the first reading, ‘“When will the new moon be over,’ you ask, ‘that we may sell our grain, and Sabbath, that we may display the wheat? We will diminish the ephah, and add to the shekel, and fix our scales for cheating! We will buy the lowly for silver, and the poor for a pair of sandals, even the refuse of the wheat we will sell’” (Amos 8:5). This passage shows the dishonesty of political, judicial, economic, and religious leaders, and the decadence in the society. The dishonesty of rulers and leaders is a huge problem in our world today.

One of the priests, Amaziah, unable to take in Amos’ prophesies lied to King Jeroboam, “Amos has conspired against you within the house of Israel; the country cannot endure all his words. For this is what Amos says: ‘Jeroboam shall die by the sword, and Israel shall surely be exiled from its land.’” Then, the priest fumed at Amos, “Off with you, seer, flee to the land of Judah and there earn your bread by prophesying! But never again prophesy in Bethel; for it is the king’s sanctuary and a royal temple” (Amos 7:10-13). Here is a priest telling lies against God’s prophet and driving him away! Wow!!! Sadly, there are many ‘Amaziah’ religious leaders in our world. Let us pray for our religious leaders that they may lead lives worthy of their calling (Ephesians 4:1); and that they may be beacons of light in our dark world.

In the Gospel, Jesus shows that dishonesty and corruption are not only a problem with leaders but are a problem everywhere. In the parable, when the dishonest steward was about to be fired, he became even more dishonest. He infested his dishonesty on more people (his master’s debtors). That is the contaminating adverse effects of evil.

While we spend time and energy criticizing, clamoring, and lamenting about the dishonesty and corruption of our leaders and rulers, and in our systems and establishments, we, also, need to self-examine our performances in our various responsibilities. How honest are we to our responsibilities in our families? in our jobs? in our various relationships? in our transactions? How honest are we to God who has blessed us so much? Jesus says to us, “The person who is trustworthy in very small matters is also trustworthy in great ones; and the person who is dishonest in very small matters is also dishonest in great ones.” 

Dishonesty corrupts the mind and produces lying tongue since an unrepentant dishonest person tells more and more lies to cover up his/her dishonesty. Dishonesty is at its worst when it is masked with hypocrisy; like a wolf in sheep’s clothing.

The master was amazed at the craftiness of the dishonest steward, which made Jesus to say, “The children of this world are more prudent in dealing with their own generation than the children of light.” This is to say that many times, honest people who are supposed to be “children of light” lack courage, firmness, and enthusiasm. If “children of this world” turn their energy and craftiness to doing good, hardship and suffering will disappear from our society.

St. Paul, appeals to us in the second reading to pray that leaders and everyone may live honestly since dishonesty is not only a problem with leaders.  “I ask for supplications, prayers, petitions, and thanksgiving be offered for everyone, for kings and for all in authority, that we may lead a quiet and tranquil life in all devotion and dignity” (1 Timothy 2:1-4).

We have a common saying that honesty is the best policy! William Shakespeare writes, “No legacy is so rich as honesty.” Honesty and dishonesty have rewards and consequences:

Honesty opens many doors. Dishonesty closes many doors.

Honesty guides. Dishonesty misguides.

Honesty goes a long way. Dishonesty goes nowhere and leads to failure.

Honesty builds up. Dishonesty destroys.

Honesty brings peace. Dishonesty brings conflicts.

Honesty brings progress. Dishonesty brings regress.

Honesty brings delight. Dishonesty brings detest.

Honesty liberates. Dishonesty burdens.

Honesty heals. Dishonesty sickens.

Honesty brings blessings. Dishonesty denies blessings.

Jesus says, “Blessed are the pure (honest) in heart, for they shall see God” (Matthew 5:8). Grant us, O Lord, the grace of honesty that we may see God in one another now, and see him as he truly is when you take us with you. Amen.

THE EXALTATION OF THE HOLY CROSS, 2025 BY FR. MARTIN EKE, MSP

Numbers 21:4-9; Psalm 78:1-2, 34-38; Philippians 2:6-11; John 3:13-17 

What is the difference between a crucifix and a cross. A crucifix is a cross with the image of Jesus on it. To crucify means “to fasten on a cross,” and crucifix means “the crucified one.” When the image of Jesus is not on it, it is simply referred to as a cross. For us Catholics, crucifixes are called crosses. Generally, plain crosses represent the Christian faith. Crucifixes go deeper to signify the sacrifice of Jesus on the cross for humanity’s redemption. Plain crosses and crucifixes are a powerful Catholic and Christian identity.

Historically, the cross was one of the ancient ways of execution which continued during the Roman Empire. The cross was a symbol of shame for public execution of political rebels, criminals, and rebellious slaves. Jesus was condemned as a political rebel and was crucified. From the earliest time, Christians gave dignity to the Cross of Jesus, exalted, and venerated it as a powerful religious and spiritual symbol. Honoring Jesus, the Roman Emperor, Constantine, abolished crucifixion about 313 AD after he became a Christian. Before the Battle of Milvian Bridge, Constatine testified that he saw a vision of a cross in the sky with the inscription, “In this sign, conquer.” He marked his soldiers’ shields with the sign of the cross. He attributed his victory to the power of the cross and to the Christian God.

Jesus’ crucifixion transformed his own cross to a glorified and Holy Cross. Christians, from the apostolic time, began to use the Sign of the Cross as a prayer for invocation of the Trinity, as a gesture of prayer for protection, as a profession of faith, and for blessing. Part of Good Friday’s liturgy is the Veneration of the Cross. We sing, “Behold the wood of the Cross, on which hung the salvation of the world … Come, let us adore.” We begin each station of the Stations of the Cross with the prayer of exaltation, “We adore you, O Christ, and we praise you; because by your holy Cross you have redeemed the world.” The Cross is exalted in the Preface of today’s Mass: “For you placed the salvation of the human race on the wood of the Cross, so that, where death arose, life might again spring forth and the evil one, who conquered on a tree, might likewise on a tree be conquered, through Christ our Lord.” This exaltation summarizes the story of the fall of Adam and Eve and the salvation story. Later in this Mass, we will acclaim the Mystery of Faith: “Save us, Savior of the world, for by your Cross and Resurrection, you have set us free.” The Church calls the Cross “Immortal Tree” and “Tree of Life.” 

Jesus himself exalts his Cross by his words in today’s gospel, “And as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up [on the cross], so that everyone who believes in him may have eternal life” (John 3:14). Jesus also says in John 12:32, “And when I am lifted up [on the cross] from the earth, I will draw everyone to myself.”

The first reading tells us that when the Israelites sinned and were attacked by serpents. Following God’s directives, Moses made a bronze serpent and mounted it on a pole, and those who were bitten by serpents and looked at the bronze serpent were healed. This was a prefigure of the Cross and Jesus crucified on it. There is a difference between looking at the bronze serpent and receiving healing and looking at the crucifix and receiving healing. The serpent represents sin and evil. The people looked at it to reject (renounce) sin and evil and were healed. On the other hand, when we look at the crucifix, we look at Jesus the savior, the author of life, and the healer.

The cross is exalted because it tells the salvation story at a glance. The salvation story is a story of hope that does not end with crucifixion but continues with resurrection and ascension. The Cross of Jesus is a symbol of strength and perseverance. Jesus did not refuse his Cross. He persevered through it all. We are encouraged to do the same. May our crosses not be the end of our stories. May we also attain our own ‘resurrection’ and ‘ascension’ in whatever shape or form God wills it. Let us graft our crosses to the Holy Cross and draw spiritual nutrients from it for our earthly journey.

Today, the Church reassures us that there is power in the Holy Cross. Satan, his demons, principalities and powers, elemental spirits, and familiar spirits dread the power represented by the crucifix. It wards them off and expels them.  We are given, once again, the same sign given to Emperor Constantine, “In this sign, conquer.” Like Constantine, let the Sign of the Cross be our banner and our sword for battles. By faith, keep the crucifix around you, carry it with you, place it in your house and environment, wear it, behold it, contemplate it, pray before it, venerate it. Let us boast like St. Paul who says, “May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world” (Galatians 6:14). St. Paul also calls the cross the power of God (1 Corinthians 1:18). May the power represented by the Holy Cross fight for us and grant us victory. Amen.

One of the classical hymns of the Exaltation of the Cross, The Old Rugged Cross, was written in 1913 by Rev. George Bennard (Methodist Episcopal Church). The refrain:

 *So I'll cherish the old rugged cross, till my trophies at last I lay down; I will cling to the old rugged cross, and exchange it some day for a crown.* 

TWENTY-THIRD SUNDAY IN ORDINARY TIME YEAR C, 2025 BY FR. MARTIN EKE, MSP

Wisdom 9:13-18; Psalm 90:3-6, 12-17; Philemon 9-10, 12-17; Luke 14:25-33

The first reading says, “For the deliberations of mortal are timid, and unsure are our plans. For the corruptible body burdens the soul and earthen shelter weighs down the mind that has many concerns. …” (Wisdom 9:15-16).

Today’s first reading reminds us of the first reading of the 18th Sunday, “Vanity of vanities, says the preacher, vanity of vanities! All is vanity” (Ecclesiastes 1:2). Again, the Church invites us to reflect on the vainness, rootlessness, helplessness, restlessness, emptiness, unfulfilled-ness of human beings’ pursuits of earthly possessions with no reference to God. We and the society remain burdened and weighed down by the pursuit of vanities. Our deliberations without God are timid (lack depth). We are restless until we rest in the Lord, says St. Augustine.

The second reading is St. Paul’s letter to his friend, Philemon, who was a wealthy Christian leader. In the letter, he appealed to Philemon to reconcile with his slave, Onesimus, who escaped and ran to St. Paul. It is remarkable that St. Paul encouraged Philemon to welcome Onesimus and have him back “no longer as a slave but more than a slave, a brother … beloved in the Lord.” Blessed are we when we no longer see people through the lens of race, color, ethnicity, religion, class, status, gender, and other classifications, but see one another as brothers or sisters. St. Paul states, “There is neither Jew nor Gentile, neither slave nor free, nor there is male and female, for you are all one in Christ” (Galatians 3:28).

Some New Testament scholars maintain that Philemon welcomed St. Paul’s appeal and indeed reconciled with Onesimus. The fact that this letter of St. Paul to Philemon survived is a testimony of the reconciliation between Philemon and Onesimus. This reconciliation is a challenge to many of us who prefer to bear grudges and who prefer enmity than following the path of peace and reconciliation. Blessed are we when we forgive and reconcile. We remain burdened and weighed down by rejecting one another and by refusing to forgive and reconcile. Jesus says that the sins we retain are retained (John 20:23). The sins are retained in the one who refuses to forgive. Anyone who does not follow the path of forgiveness, peace, and reconciliation like Philemon cannot be a disciple of Jesus.

In today’s gospel Jesus addresses us, “If anyone comes to me without hating his father and mother, wife, and children, and even his own life, he cannot be my disciple. … Anyone of you who does not renounce all his possessions cannot be my disciple” (Luke 14:26, 33). Jesus does not literally mean that we hate anyone in order to be his disciple. He means that relationships and earthly possessions must not take the place of God in our lives. Always, God first! Carrying one’s cross and following Jesus means self-denial and self-surrendering to God’s will. St. Cyprian of Carthage writes, “Prefer nothing to Christ, because he preferred nothing to us.”

If we are burdened and weighed down by the pursuit of possessions and vanities, we cannot be Jesus’ disciples. Jesus says, “No one can serve two masters. … You cannot serve God and mammon” (Matthew 6:24). Those who make their wealth by all kinds of foul means cannot be disciples of Jesus, even when they identify closely with the Church and with Christianity. On the Judgement Day, Jesus will say to such people, “I never knew you. Depart from me, you evildoers” (Matthew 7:23).

Jesus continues in today’s gospel, “Which of you wishing to construct a tower does not first sit down and calculate the cost to see if there is enough for its completion? … Or what king marching into battle would not first sit down and decide with a thousand troops he can successfully oppose another king advancing upon him with twenty thousand troops?” (Luke 14:28-33). When God plays a central role in our deliberations and our decisions, the Holy Spirit guides us to depth, to what is godly, to what is Christian, to what is reasonable, to what is possible, to what is sustainable, and to what is God’s will.

Remember the first reading of last Sunday, “My child, conduct your affairs with humility. … What is sublime for you, seek not, into things beyond your strength search not” (Sirach 3:17 & 21). Pride, lack of self-contentment, lack of self-acceptance, over ambition, greed, and covetousness have led many astray and ruined many lives. Unhealthy competitions and unhealthy comparisons have led many astray and ruined many lives. These vices corrupt the body, burden the soul, and weigh down the mind. Various crises, violence, wars, sufferings of the innocent in our society and in our world are due to these vices. These tragedies are due to the removal of God from our systems. We continue to pray for the repentance of those who bring these hardships upon our society and our world.

On our part, these vices lead us to make wrong and sinful choices. The vices prevent us from becoming true disciples of Jesus. We pray for the grace to free ourselves from the vices, have closer relationship with God, and be able to faithfully carry our crosses and follow him. Amen.

TWENTY SECOND SUNDAY IN ORDINARY TIME YEAR C, 2025 BY FR. MARTIN EKE, MSP

Sirach 3:17-18, 20, 28-29; Psalm 68:4-7, 10-11; Hebrews 12:18-19, 22-24; Luke 14:1, 7-14

Today’s readings invite us to reflect on the virtue of humility.

First reading: “My child, conduct your affairs with humility, and you will be loved more than a giver of gift. Humble yourself the more, the greater you are, and you will find favor with God.... What is too sublime for you, seek not, into things beyond your strength search not” (Sirach 3:17-18, 21). Many people have perished and many more are perishing because this advice is not heeded.

Gospel: “When you are invited by someone to a wedding banquet, do not recline at table of honor... For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted” (Luke 14:7-11).

A few more Bible passages on humility:

Proverbs 8:13, “The Lord says, ‘I hate pride and arrogance, and perverse speech.”

Proverbs 11:12, “When pride comes, then comes disgrace, but with humility comes wisdom.”

Proverbs 29:23, “Pride brings a person low, but the lowly in spirit gains honor.”

James 4:10, “Humble yourself before the Lord and he will lift you up.”

It is not a coincidence that the words ‘humble’ and ‘human’ are closely related. Both words are derived from the Latin word humus or earth. Biology teaches us that humus is the best part of the soil that makes plants grow. God made human beings from humus, the best part of the soil. And human beings return to humus at the end of their life span.

Humility can be defined as devoid of pride or devoid of vanity. That is why some spiritual fathers and mothers see humility as the foundation of all virtues. According to St. Augustine, “In a soul humility does not exist, there can be no true virtue, but mere appearance.” St. Augustine also says, “If you are seeking perfection, there are three ways to reach it; first is humility, second is humility, and third is humility.” St. Dominic says, “Arm yourself with prayer rather than a sword; wear humility rather than fine clothes.” St. Thomas Villanova says, “Humility is the mother of many virtues. From it springs obedience, holy fear, reverence, patience, modesty, mildness, and peace.” St. Thomas Villanova also says, “A humble person does not feel the insult which may be inflicted upon him or her.”

A humble person does not retain in himself or herself insults inflicted upon him or her. When we experience prolonged anger or disturbance of soul, mind, and body due to insults from someone, it means that the pride in us or our self-importance has retained the insults. The less proud we are or the less self-important we feel, the less we are wounded by insults, and the more forgiving we are. At the root of many unforgiveness, misunderstandings, and arguments is wounded pride and wounded self-importance. Scripture says, “Where there is strife, there is pride” (Proverbs 13:10).

A humble person is content and detached, and does not engage in unhealthy competitions and comparisons. He or she is respectful. He or she is not arrogant. He or she does not depend on human recognition. Jesus did not depend on human testimony (John 5:34). He admonishes us, “Learn from me for I am meek and humble of heart” (Matthew 11:29). He teaches us humility when he washed the feet of his disciples. During the time of Jesus, it was the servants who washed the feet of their masters and visitors after their journeys on dusty paths and roads. Jesus says, “Do you realize what I have done for you? You call me ‘teacher’ and ‘master,’ and rightly so, for indeed I am. If I, therefore, the master and teacher, have washed your feet, you ought to wash one another’s feet. I have given you a model to follow, so that as I have done for you, you should also do” (John 13:12-15).

St. Paul encourages us to, “Have among yourselves the same attitude [as] Christ Jesus, who, though he was in the form of God, did not regard equality with God something to be grasped. Rather, he emptied himself, taking the form of a slave, coming in human likeness; … he humbled himself, becoming obedient to death, even death on a cross. Because of this, God greatly exalted him…” (Philippians 2:5-9). When ridiculed, we bless; when persecuted, we endure; when slandered, we respond gently” (1 Corinthians 4:12).

Jesus draws our attention to another virtue as he concludes today’s gospel. He says, “When you hold a lunch or a dinner, do not invite your friends or your brothers or your relatives or your wealthy neighbors, in case they may invite you back and you have repayment. Rather, when you hold a banquet, invite the poor, the crippled, the lame, the blind; blessed indeed will you be because of their inability to repay you. For you will be repaid at the resurrection of the righteous” (Luke 14:12-14). By this Jesus differentiates ‘quid pro quo’ giving (something for something) or transactional giving (gift in anticipation of favor or benefit) which is worldly, and sacrificial giving or selfless giving which is spiritual.

We conclude with the Prayer for Generosity by St. Ignatius Loyola:

"Lord, teach me to be generous, to serve you as you deserve, to give and not to count the cost, to fight and not to heed the wounds, to toil and not to seek for rest, to labor and not to look for any reward, save that of knowing that I do your holy will. Amen."

TWENTY-FIRST SUNDAY IN ORDINARY TIME YEAR C, 2025 BY FR. MARTIN EKE, MSP

Isaiah 66:18-21; Psalm 117:1-2; Hebrews 12:5-7, 11-13; Luke 13:22-30

Isaiah’s prophecy in the first reading: “… I come to gather nations of every language; they shall come and see my glory. I will set a sign among them; from them I will send fugitives (better translated as: messengers, ambassadors, emissaries) to the nations … to distant coastlands that have never heard my fame, or seen my glory; and they shall proclaim my glory among the nations. They shall all bring all your brothers and sisters from all the nations as an offering to the Lord…Some of these I will take as priests and Levites …” Every word of this prophecy was fulfilled with the coming of Jesus Christ and the spread of Christianity all over the world.

Isaiah says that we are sent as messengers to the nations and distant coastland to bring brothers and sisters to God and to proclaim his glory. We ask ourselves a few questions. Where do I see myself in Isaiah’s message considering discipleship, evangelization, and witnessing Jesus to others? Can I boast of bringing anyone to God in any way? Where do I see myself in Isaiah’s message in helping someone in need, or bringing joy to someone who is distressed? Can the needy and the distressed see God’s glory through me?

God has taken only a few from among us as priests, religious, and missionaries, who are God’s messengers to distant lands. For the rest of us, the nations and coastlands where we are sent as messengers are our family, our community, our neighborhood, our parish, our work place, and the society.

Moses’ words to the Israelites are relevant for our reflection, “For this command which I am giving you today is not too wondrous or remote for you. It is not in the heavens, that you should say, ‘Who will go up to the heavens to get it for us and tell us of it, that we may do it?’ Nor is it across the sea, that you should say, ‘Who will cross the sea to get it for us and tell us of it, that we may do it?’ No, it is something very near to you, in your mouth and in your heart, to do it” (Deuteronomy 30:11-14).

The second reading reminds us that as God’s messengers, we will encounter trials and difficulties in our missions and undertakings. The second reading encourages us to endure our trials and difficulties. The reading exhorts us, “So strengthen your drooping hands and your weak knees. Make straight paths for your feet, that what is lame may not be disjointed but healed” (Hebrews 12:12-14). Many times, trials and difficulties are rungs of life’s ladder. Let no trials make anyone to fall off from one’s ladder of life. We pray for God’s grace.

Whether as messengers of God or whether we are pursuing our life’s goal, we will encounter “narrow gates” that is trials and difficulties. But Jesus encourages us in today’s gospel to “Strive to enter through the narrow gate, for many, … will attempt to enter but will not be strong enough.” We pray for God’s grace.

In today’s gospel, “Someone asked Jesus, ‘Lord, will only a few people be saved?’” (Luke 13:23). Before the coming of Jesus, the Jews believed that the kingdom of God was only for the Jews, and that the Gentiles had no share in the kingdom. The questioner wanted to know Jesus’ opinion. Jesus explained that the kingdom of God is not a privilege or a birthright of any one or any group or any nation, but for those who merit it by their striving. Jesus says, “For behold, some are last who will be first, and some are first who will be last.” Which is to say, some Gentiles who accepted the message of salvation would recline at table in the kingdom of God, while the Jews who refused the message of salvation would not be saved.

Sadly, as it was in the time of Jesus, so it is now in many places where resources, positions, placements, and so on are not shared or distributed equitably and according to merit but according to privilege, might, and power. Let us pray for the repentance of those who promote the vices of favoritism, discrimination, exclusion, and entitlement in our society. We pray that the concept of fair share replaces the vice of partiality.

It is even more sad that among us, many times, we inflict on one another these same vices and sins we cry about and condemn that are happening in our society. On our own part, let us be advocates and instruments of fairness wherever we find ourselves. Jesus says, “You know that the rulers of the Gentiles lord it over them, and the great ones make their authority over them felt. But it shall not be so among you” (Matthew 20:25).

TWENTIETH SUNDAY IN ORDINARY TIME YEAR C, 2025 BY FR. MARTIN EKE, MSP

 Jeremiah 38:4-6, 8-10; Psalm 40:2-4, 18; Hebrews 12:1-4; Luke 12:49-53

The persecution of Jeremiah described in the first reading took place before Babylon conquered and destroyed Judah about 587 B.C. King Zedekiah and his princes were in dilemma, either to surrender and pay tax to Babylon or resist and be destroyed. The princes advised Zedekiah to seek alliance with Egypt and go to war with Babylon. Jeremiah advised against resisting and going to war with Babylon. He advised paying of tax to avoid the destruction of the temple and Jerusalem. This contrary advice made the princes to seek the death of Jeremiah. They said to the king, “Jeremiah ought to be put to death; he is demoralizing the soldiers who are left in the city and all the people, … he is not interested in the welfare of our people, but in their ruin” (Jeremiah 38:4). Of course, the princes lied against Jeremiah. With the permission of the king, the princes threw Jeremiah into a well full of mud, and Jeremiah sank into the mud. Their plan was a painful death of Jeremiah by starvation or by whatever could kill him in that abyss.

In the first reading, we read how Ebedmelech intervened and Jeremiah was rescued alive from the well. It is pleasing to know that Ebedmelech, a court official, was an Ethiopian. Jeremiah was saved by an African!

Egypt refused to ally with Judah against Babylon. Babylon conquered Judah, destroyed Jerusalem and the temple, and carried the people into exile.

The first reading is an example of where people refuse to humble themselves and accept the truth but prefer to tell lies and prefer to kill the messenger of the truth. It is an example of where people do everything possible to sink the truth into the mud. The rescue of Jeremiah shows that the truth never remains buried in the mud. The truth will eventually come to light, no matter how long it is hidden. Jesus says, “Therefore do not be afraid of them. Nothing is concealed that will not be revealed, nor secret that will not be known” (Matthew 10:26).

The conquering of Judah, the destruction of Jerusalem and the temple, and the carrying of the people into exile show the unfortunate consequences of arrogance, lies, and rejection of the truth. St. Paul cautions, “The wages of sin is death” (Romans 6:23).

When we are confronted with the truth, do we take the path of the princes; that is, reject the truth, tell lies, get rid of the messenger of the truth? Or, do we take the path of Ebedmelech; that is, speak the truth and save the innocent?

Despite the persecution faced by Jeremiah, he did not relent in prophesying to the people what “Thus says the Lord …” Jeremiah teaches us that if we are on the path of the truth, we are not to give up but to persevere in the face of opposition and difficulties. The second reading encourages us to “persevere in running the race that lies before us while keeping our eyes on Jesus, the leader and perfecter of faith … [who] endured the cross, despising its shame. … Consider how he endured such opposition from sinners, in order that you may not grow weary and lose heart.”

In today’s gospel, Jesus says that his coming will bring division. How does the Prince of Peace become a source of division? Jesus is the truth. Therefore, division is bound to occur wherever lies are upheld and the truth is rejected. Peace, harmony, and unity do not exist where the truth is rejected. Jesus says, “You shall know the truth, and the truth shall make you free” (John 8:32).

Jesus, also, says in the gospel, “I have come to set fire on earth, and how I wish it were already blazing.” The Sacraments and the word of God we receive are supposed to set us on fire in the same way Jeremiah was set on fire which made him cry out: “I say I will not mention him, I will no longer speak in his name. But then it is as if fire is burning in my heart, imprisoned in my bones; I grow weary holding back, I cannot endure it!” (Jeremiah 20:9). We can, therefore, see why detractors could not stop Jeremiah from proclaiming the truth.

The fire of truth burned in the life of Ebedmelech who was a mere servant. He was fired up to courageously speak to the king about the murderous actions of the princes. The king, who had handed Jeremiah over to the princes, ordered the rescue of Jeremiah. The fire of truth of a servant dispelled the darkness of falsehood of the princes.

The fire Jesus sets on us makes us the light of the world that cannot be hidden or put under a bowl. May we let our light shine so that our good works be seen and God be glorified (Matthew 5:14-16). May we blaze from the fire of the Lord. Amen.