September 28, 2025; 26th Sunday in Ordinary Time (Year C)

Readings: Amos 6:1, 4-7; 1 Tim. 6:11-16; Lk 16:19-31.

Our Sins of Omission

Last Sunday, Amos the prophet denounced the wealthy for exploiting the poor. His message was direct and uncompromising. He told the people of Israel that, because of their social injustice and religious arrogance, the Lord would punish them by means of a total military disaster. Amos warned that, due to their lifestyle, the impending disaster would spare no one; it would affect the rich and the poor alike. Today, Amos warned the rich who feasted sumptuously and enjoyed a comfortable lifestyle that they “Shall be the first to go into exile, and their wanton revelry shall be done away with.” The rich did not care about the poor; they took no notice of them, except to exploit and use them to advance their selfish interests.

In today’s Gospel, Jesus tells the parable of the rich man, Dives, and Lazarus. Dives (pronounced ‘Dive-ees’, the Latin for ‘rich’) was a rich man who dressed in purple (royalty) and fine linen clothes, and feasted on exotic and costly dishes and drank expensive wine. And there was Lazarus, a Latinized form of Eleazar, meaning ‘God is my help.’ Lazarus was a homeless, disabled beggar who was so sick that he could not drive away the dogs that came to lick his sores. He survived on the leftovers from the rich man’s table. Though Lazarus sat at the rich man’s gate day in and day out, he did not notice him. The only time the rich man noticed Lazarus was when he saw him on the bosom of Abraham. While the rich man was laughing, rejoicing, and celebrating on earth, Lazarus was in agony. But in heaven, Lazarus rejoiced while Dives suffered in hell. Christ warned: “Blessed are you who are poor, for the kingdom of God is yours. Blessed are you who are now hungry, for you will be satisfied. Blessed are you who are now weeping, for you will laugh. But woe to you who are rich, for you have received your consolation. But woe to you who are filled now, for you will be hungry. Woe to you who laugh now, for you will grieve and weep.” (Lk. 6:20-25).

What was the rich man’s sin? And why was he in hell? He did not kick Lazarus out, shout at him, or prevent him from sitting by his gate. The parable said nothing about the source of his wealth. Being rich was a blessing from God. “Wealth and riches shall be in their homes; their prosperity shall endure forever.” (Ps. 112:3). Deut. 8:18 states, “It is the Lord, your God, who gives you the power to acquire wealth, by fulfilling, as he has now done, the covenant which he swore to your fathers.”

The sin that sent the rich man to hell was that he did not care; he did not notice his fellow man dying in abject poverty. He did nothing to alleviate his suffering or remedy his situation. He saw Lazarus as part of the landscape in front of his gate. He lacked human decency to live a life of holiness by taking care of his fellow man in need. He failed to do what Paul urged Timothy to do in the second reading. “But you, man of God, pursue righteousness, devotion, faith, love, patience, and gentleness. Compete well for the faith. Lay hold of eternal life.” (1 Tim. 6:11-12). He did not obey the commandment of love nor understand that “Religion that is pure and undefiled before God and the Father is to care for orphans and widows in their affliction.” (James 1:27). He did nothing! The sin of omission sent the rich man to hell. We contribute to the sufferings of the poor by doing nothing to help them out of their poverty!

The rich should help the poor in this world, while the poor will help the rich in the next. “He raised his eyes and saw Abraham far off and Lazarus at his side. And he cried out, ‘Father Abraham, have pity on me. Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am suffering torment in these flames.’” Hell is real, and we may go there if we refuse to notice the Lazarus in our family, our community, our society, and in our world. They are everywhere; can we see them? The poor and the immigrants. These people need our attention. They are pan-handlers on the street corners, and they sleep under bridges. Can you see the hurt in their eyes? They need you. Please do not wait for the reversal of fortunes to notice them; it may be too late then. Let us remember, as John F. Kennedy would have us do, in his inaugural address of January 20, 1961, “If a free society cannot help the many who are poor, it cannot save the few who are rich.”

Finally, it seems odd that the rich man’s request, that his brothers be warned, was denied. Isn’t it true that if men possess the truth of God’s word, and, wherever they look, there is sorrow to be comforted, need to be supplied, pain to be relieved, and they are not moved to do anything or take action to alleviate their sufferings, nothing can change them, even if someone were to come back from the dead? We know why the rich man went to hell, for God sends no one to hell. He went to hell because of his sin of omission, and we are not immune to that sin. May we choose the path of righteousness and do something today to alleviate the pains of our suffering brothers and sisters, so that we may not join the rich man in his pity-party held in hell. Amen!

Rev. Augustine Etemma Inwang, MSP

September 21, 2025. 25th Sunday in Ordinary Time (Year C)

Readings: Amos 8:4-7; 1 Tim. 2:1-8; Lk 16:1-13.

The Lord is close to the brokenhearted

The first reading today reminds me of St. Oscar Romero, who was canonized on October 14, 2018. He was the slain Archbishop of San Salvador and an ardent advocate for justice and a voice for the poor during the turbulent times leading up to El Salvador’s civil war. Romero viewed all people, especially the poor, as human beings created in the image of God, deserving of dignity and respect. He fought for the liberation of his people from the oppressive military government. Tragically, he was assassinated on March 24, 1980, while celebrating Mass in the hospital chapel of Divine Providence. Aware that his death was imminent, he once warned his would-be assassins: “If I am killed, I shall arise again in the Salvadoran people.”

When I visited El Salvador in 2017, it was an overwhelming experience to stand at the same altar where Romero had stood when the assassin’s bullet struck and shattered his heart. I think of the Liberation Theologians from South America between 1950 and 1960, such as Gustavo Gutierrez of Peru, Leonardo Boff of Brazil, Juan Luis Segundo of Uruguay, Archbishop Helder Camara of Brazil, and Jon Sobrino of Spain. These men popularized the phrase “Preferential option for the poor.” They believed that God speaks particularly through the poor and that the Bible can only be understood from their perspective. They were courageous defenders of the impoverished, having fought and even died in defense of their rights. Dom Helder Camara reminds us, “When we are dreaming alone, it is only a dream. When we are dreaming with others, it is the beginning of reality.”

As I reflect on the lives of these men, I am saddened to observe that we continue to confront similar struggles today. The poor are still traumatized, stigmatized, mistreated, imprisoned, and ignored, while there seems to be a collective silence among those who should advocate for their rights. The prophet Amos addressed a situation akin to ours, where giant corporations have effectively bought the government, and fossil fuel companies, the gun lobby, health insurance providers, and pharmaceutical companies have gained control over the economy. Yes, where greed and injustice reign, the result is usually revolt, anarchy, and protest, with the same poor people bearing the brunt of the consequences. The message of Amos remains as urgent today as it was in his time: “Hear this, you who trample upon the needy and destroy the poor of the land! We will buy the lowly for silver, and the poor for a pair of sandals.” (Amos 8:4-7).

 Amos preached during a time of material and financial prosperity in Israel, when the wealthy amassed riches by ruthlessly exploiting and deceiving the poor. Fraud and deception were common in business, and the legal system favored the wealthy over justice. During this period, city life was corrupt, and religion had become mere routine—far from genuine faith. The children of Israel, in their affluence, lost their faith and focus on God. The Sabbath and new moons, which were meant to be days of prayer and rest, were viewed as interruptions to the pursuit of wealth. Amos’ warning to them was frank, direct, and decisive: “The Lord has sworn by the pride of Jacob: Never will I forget a thing they have done!” He called the people back to wholeness and solidarity as one people under God. He reminded them that their fancy liturgies and solemn assemblies were meaningless as long as they exploited the poor. As the psalmist reminds us, “The Lord is close to the brokenhearted and saves those who are crushed in spirit.” (Psalm 34:18). The mission of Christ was clear: “The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives, recovery of sight to the blind, to let the oppressed go free, and to proclaim a year acceptable to the Lord.” (Luke 4:18-19).

In the parable we have just heard from the Gospel, Jesus does not commend the crafty attitude of the dishonest steward for his laziness and shady bookkeeping. Instead, he admires the steward’s ingenuity and willingness to plan for his future. Jesus points out, “For the children of this world are more prudent in dealing with their own generation than are the children of light.” (Luke 16:8). The steward acted in his own self-interest, but he had time and ability to plan. Jesus urges us to “Make friends for yourselves with dishonest wealth, so that when it fails, you will be welcomed into eternal dwellings.” (Luke 16:9). However, our friend’s immediate concern was not eternal life but merely making ends meet. We should be prepared to do whatever it takes to attain eternal life. How much are you willing to invest in your pursuit of a closer relationship with God? 

The Gospel teaches us that everything we have is a gift intended for the benefit of all. Our wealth is a blessing from God only when we detach ourselves from it and are willing to share it with others. Our use of money should always align with principles of social justice and personal responsibility. Our worship of God should influence our behavior. By acting in this way, we will be entrusted with eternal life, as those we assist on earth will advocate for us on the Day of Judgment. As it is written, “Whatever you did for one of the least of these brothers and sisters of mine, you did for me.” (Matthew 25:40).

This vision reflects the aspirations of the first reading and Liberation Theologians: a world where resources are equitably shared and accessible to everyone. Dom Helder Câmara once said, “Without justice and love, peace will always be a great illusion.” Recognizing that God has blessed the world with abundance meant for all is essential for achieving peace, justice, and equity.

The readings offer several lessons to consider if we are to “lead a quiet and tranquil life in all devotion and dignity,” as St. Paul encourages in the second reading. First, we must be people of prayer. “I ask that supplications, prayers, petitions, and thanksgivings be offered for everyone, and that in every place the men should pray, lifting up holy hands, without anger or argument.” Prayer should not be the sole concern of women and children; men should also become prayer warriors. 

Secondly, we must take matters of faith seriously. This means that Christians should be as eager and resourceful in pursuing goodness as those in the world are in seeking wealth and comfort. Often, we spend more time and resources on activities that bring us instant pleasures, such as hobbies, pets, and sports, than we do on prayer and spiritual growth.

Third, we should use our material possessions to strengthen our relationships with others, particularly the poor. They play a crucial role in securing our peace with God. In this world, the rich should assist the poor, while in the next life, the poor will help the rich.

Finally, since we cannot serve two masters, we must make a choice: whom will we serve, God or money? Once we decide to serve God, we must recognize that there is no spare time for ourselves; all our time belongs to Him. God is our most exclusive master; we either belong to Him completely or not at all. May God grant us the strength to choose Him above all else. Amen.

Rev. Augustine Etemma Inwang, MSP