November 30, 2025. First Sunday of Advent (Year A)

Readings: Isaiah 2:1-5; Romans 13:11-14; Mt. 24:37-44

Advent is a Season of Hopeful Expectation.

In a world shrouded in darkness and dominated by fear, sorrow, sickness, poverty, cynicism, apathy, wars, and rumors of wars, Christians are called to be unapologetic optimists. They must shine the light of joy, happiness, and hope, restoring peace to the world. Advent is the season of hope, when we wait for the first coming of Christ, the Messiah. It demonstrates that God is greater than our collective feelings of sadness and despair. “For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life.” (Jn. 3:16). Just as the Jews waited in hope for the Messiah, we too wait! Advent assures us that the birth of Christ will restore joy, peace, and love to our broken world.

Isaiah’s vision explains the expectation of the children of Israel, in the first reading: “In days to come, the mountain of the Lord’s house shall be established as the highest mountain and raised above the hills. All nations shall stream toward it. He shall judge between the nations and impose terms on many people. They shall beat their swords into plowshares and their spears into pruning hooks; one nation shall not raise the sword against another, nor shall they train for war again.” (Is. 2:1-5). Isaiah predicts a day when humanity will live in faith, righteousness, and brotherhood. We pray for the realization of this vision in our days with faith and optimism. For without a collective desire for peace, we face the grim prospect of endless wars leading humanity to its own destruction. The words of John F. Kennedy resonate here: “Mankind must put an end to war before war puts an end to mankind.”

Sadly, in today’s world, the means of war have advanced far beyond those of peace. If humanity does not pursue peace and coexistence with its neighbors, the destructive powers unleashed by science and Artificial Intelligence could engulf all of humanity in planned or accidental self-destruction. Therefore, Isaiah’s vision is urgent; it calls us to create a world of peace and hope, both for ourselves and for all of humanity.

Advent compels us to reflect on God’s vision for humanity, to consider, accept, and obey Him, or risk miserable failure. To experience true peace, we must acknowledge the supremacy of faith in God. When we no longer pay lip service to God but acknowledge his sovereignty and are prepared to organize our lives in accordance with it, then the face of the earth will be changed. Humanity must be willing to embrace a way of life free from violence and actively pursue peace.

Finally, Isaiah reminds us that if nations place their trust in God, nothing will hinder them from negotiating for peace and peaceful cohabitation among themselves.

In the second reading, St. Paul cautions against waiting until it is too late to live a life of grace. He said, “It is the hour now for you to wake from sleep.” When we are asleep, we forget that we have work to do and places to go. Lowering our guard leaves us vulnerable to unexpected calamities. Paul urges us to “Conduct ourselves properly as in the day, not in orgies and drunkenness, not in promiscuity and lust, not in rivalry and jealousy. But put on the Lord Jesus Christ and make no provision for the desires of the flesh.” For Paul, the flesh represents our unredeemed self, which is always at war with our spiritual self. It embodies the darker aspects of our lives, estranged from God. It is the rebellious, obstinate part of our inner self that resists correction, has no need for God, and often desires something simply because it is forbidden. For Advent to hold meaning and help us anticipate the birth of Christ, we must seek redemption for the flesh and submit to God’s will.

The Gospel reminds us to stay awake, for we do not know when the Son of Man will come. Isaiah’s vision and the exhortation to be alert will prepare us for the birth of Christ. During Advent, we not only wait for Christ’s coming at his birth but also for his second coming at the end of time. While we wait, we must engage in the penitential acts that Advent calls for. We should avoid sin and keep our hearts clean by going to confession. We must welcome Christ into a cleansed heart, the temple of the Holy Spirit, where God dwells. And so, let us rid ourselves of malicious thoughts and deeds, grudges, anger, resentment, and revenge. Let us be kind and compassionate, committed to a healthy prayer life, and always be charitable to those in need. Amen!

Action exercise:

Advent lasts for 24 days, from December 1 to December 24. Luke’s Gospel contains 24 chapters. Try reading a chapter of this Gospel each day; by December 24, you will have read St. Luke’s Gospel in its entirety. How cool is that! You will gain enlightenment about Christ’s life and teachings.

 

Rev. Augustine Etemma Inwang, MSP

November 23, 2025; 34th Sunday in Ordinary Time (Year C) Solemnity of Christ the King.

Solemnity of Christ the King

Readings: 2 Samuel 5:1 -3; Colossians 1:12-20; Lk 23:35-43

Christ is Our King Forever.

Today, the last Sunday of the year, we celebrate the solemnity of Christ the King. Next Sunday is the 1st Sunday of Advent and the beginning of a new Church Year (A). We live in a democracy, not ruled by kings, queens, princes, or princesses. The idea of a king, even Christ, can evoke discomfort. But why do we have this feast? The Solemnity of Christ the King was instituted by Pope Pius XI in 1925. When it was first celebrated, Benito Mussolini was Prime Minister of Italy (1922-1943); Adolf Hitler had been out of jail for a year, and his Nazi Party was growing in popularity; soon, he would be appointed Chancellor of Germany (1933). Joseph Stalin was the General Secretary of the Communist Party of the Soviet Union. At that time, the world lay in great throes of depression, secularism, and atheism. The Pope asserted that the most effective defense against the destructive forces of the age is the recognition of Christ’s kingship. So, this feast asks a few questions: Who exercises dominion over you? Who do you listen to?

The children of Israel regarded God as their Lord. He brought them out of Egypt to the Promised Land. The Lord appointed leaders called judges to assist him in the day-to-day administration of the people. But when the Hebrews observed that kings ruled their neighbors, they requested a king so they could be like them. Samuel tried to discourage them because their request was a rejection of God’s sovereignty. But they were adamant. Samuel warned them: “The king will assign your sons to his chariot and horses; they will do his plowing and his harvesting and make his implements of war and equipment of his chariot. He will use your daughters as ointment-makers, as cooks, and as bakers. He will take the best of your fields, vineyards, and olive groves and give them to his officials. He will take your male and female servants, as well as your best oxen and your asses, and use them to do his work. He will tithe your flocks and you yourselves will become his slaves.” (1 Samuel 8:10-18). But they would not listen to Samuel. God heeded their request, and Saul became the first king of Israel. Saul will soon be rejected, and David will succeed him.

In the first reading, David, a brilliant and far-sighted military and political leader, was anointed king of both the Northern and Southern kingdoms of Israel. He was a king after God’s heart (1 Sam. 13:14). God promised David, “Your house and your kingdom shall endure forever; your throne shall stand firm for forever.” (2 Sam. 7:16).  The psalmist rejoices over the election of David: “I have chosen David, my servant; with my holy oil I have anointed him.” (Ps. 89:21).  Jesus is a descendant of David and so He is the king whose kingdom will have no end.

Christ is a different kind of king, not the type described by Samuel. To Pilate, Christ said, “You say I am a king. For this I was born and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.” But “My kingdom does not belong to this world.” (Jn. 18:36-37).

The kings of this world are protected by bodyguards, soldiers, attendants, guns, tanks, and military might. But Jesus did not have any of those, nor did He need them. He surrendered himself with twelve unlettered men, who abandoned him at the slightest provocation. He had no one to speak for him, and He did not even defend himself. He was arrested in the garden, tried at night, convicted of a crime he did not commit, and crucified as a criminal between two criminals.

Allow your imagination to wander as you envision a world where Christ is our king. In such a world, there would be love—love for everyone, regardless of language, color, creed, or status. There would be peace —no wars or rumors of war. As the prophet Isaiah said, “They shall beat their swords into plowshares and their spears into pruning hooks; one nation shall not raise the sword against another, nor shall they train for war again.” (Is. 21:4). Guns will not be heard of, nor will there be a need for self-protection. Our streets would be safe. There would be public trust in our social structures. We would respect our environment and not jeopardize the world by global warming. We would eat healthy meals and be afraid to poison our bodies with opioids or other substances. There would be perfect harmony between human beings and nature, and no one would be afraid of or harm the other, because the earth shall be filled with the knowledge of the Lord (Is. 11:1-9). Oh no, it was a dream! You can wake up now!

This is the picture painted for us today as we come to the end of this Church’s year. We are to reflect on the bounties that Christ the King brings. He wants us to emulate him, to do what He has done. He shows us, by example, how to live, so that we may live in peace with him in this world and in the next. While dying on the cross, Jesus forgave the repentant thief and promised him everlasting life. “Amen, I say to you, today you will be with me in Paradise.” He prayed for those who killed him on the cross. “Father, forgive them, for they do not know what they are doing.” (Lk. 23:34). 

St Luke portrays Jesus as the king reigning on the cross. He is truly the king of love, mercy, and forgiveness. The Preface at this Mass demonstrates the kingdom Christ came to establish: “As king he claims dominion over all creation that he may present to You, his almighty Father, an eternal and universal kingdom: a kingdom of truth and life, a kingdom of holiness and grace, a kingdom of justice, love and peace.” Christ is our king, for on his Cross, He gives us everything without counting the cost. As we receive the gifts of pardon, mercy, and forgiveness, may we offer the same to others. When we go to meet Christ, the universal king, may he welcome us to his kingdom with these words: “Truly, I say to you, today you will be with me in Paradise. Amen. 

Points to Ponder:

·        Is Christ the king of my heart?

·        Is Christ the Lord of my life?

·        Are you willing to forgive others as God forgives you?

 

“Don’t forget to pray today because God didn’t forget to wake you up this morning.

Rev. Augustine Etemma Inwang, MSP

November 16, 2025, 33rd Sunday in Ordinary Time (Year C)

Readings: Malachi 3:19-20; 2 Thess. 3:7-12; Lk 21:5-19

He is Afraid of Death, Who Never Lived Well.

What would you do if you knew you had only today, this week, or next month to live? You would panic and wonder whether you are ready to meet your Creator on Judgment Day. You might write a will, distribute your properties among your children, relatives, and friends, go to confession, and make a retreat. These actions are indeed commendable. But why wait until the end of your life to do good, burdened by anxiety and the fear of death?

Today’s readings address the end times and the four last things—death, judgment, heaven, or hell. The Bible confirms this: “Lo, the day is coming, blazing like an oven, when all the proud and all evildoers will be stubble, and the day that is coming will set them on fire, leaving them neither root nor branch.” (Malachi 3:19). The readings remind us Christ will return one day, and we should be ready. However, this knowledge does not imply that Christ’s return will be today or tomorrow; it could be any day!

Some individuals are so obsessed with the end of the world that they predict the year and day it will occur. Yet Christ warned, “See that you are not deceived, for many will come in my name, saying, ‘I am he,’ and ‘The time has come.’ Do not follow them! When you hear of wars and insurrections, do not be terrified; for such things must happen first, but it will not immediately be the end.” (Luke 21:8-9). Christ urges us to focus on the fundamental aspects of life: caring for one another, being each other’s keepers, and being committed to our faith through prayer. Do not worry about the end; it will come when it comes. If we live as Christians, we do not need to fear. The day we die marks the end of our world and the beginning of a new life with God.

In the second reading, St. Paul encouraged his listeners to imitate his work ethic. Some had stopped working, believing that the end was imminent. “We hear that some are conducting themselves among you in a disorderly way, not keeping busy but minding the business of others. Such people we instruct and urge in the Lord Jesus Christ to work quietly and eat their own food.” (2 Thessalonians 3:6-16). Being overly anxious about the end of the world can be a distraction. We do not need to perform extraordinary deeds merely to secure a place in heaven at the last moment; instead, we should strive to lead extraordinary lives daily, from the day of our baptism until the day we die. We must remain steadfast in our duties at all times. We cannot don Christianity when it is convenient and cast it aside when it is not.

Despite the ominous portrayals of the end times—earthquakes, wars, insurrections, nations fighting one another, persecutions, famines, plagues, betrayals, and imprisonments—there is also assurance and consolation for those who do the will of God. We must not be afraid; fear is for the guilty. Worrying unnecessarily is for those who do not know their destiny or who controls it. Our future is in God’s hands, not in dubious predictions. The prophet Malachi assures us: “But for you who fear my name, there will arise the sun of justice with its healing rays.”  (1:20). Let us place our trust in the Lord and strive to do His will at all times. Because, according to St. Paul, “All things work for good for those who love God.” (Rom. 8:28-39). As Christ said, “All will hate you because of my name, but not a hair on your head will be destroyed. By your perseverance, you will secure your lives.” (Luke 21:19). Again, “When these signs begin to happen, stand erect and raise your heads, because your redemption is at hand.” (Luke 21:28). Let me conclude with the words of William Barclay, “The man who walks with Christ may lose his life, but he can never lose his soul.” Questions for reflection:

·       Am I worried about the end of my life?

·       Do I worship God out of love for him or because I am afraid of hell?

·       He is afraid of death, who never lived well. Are you afraid of death?

“And this is the will of the one who sent me, that I should not lose anything of what he gave me, but that I should raise it on the last day” (Jn. 6:39).

“Don’t forget to pray today because God didn’t forget to wake you up this morning.”

 

Rev. Augustine Etemma Inwang, MSP

November 09, 2025; The Feast of St. John Lateran (Year C)

The Dedication of the Lateran Basilica – Feast of St. Jon Lateran

Readings: Ezekiel 47:1-2,8-9, 12; 1 Cor. 3:9-11, 16-17; Jn. 2:13-22

 

Today, we celebrate the Feast of the Dedication of St. John Lateran. St. John Lateran, named after St. John the Baptist and the ancient Laterani family, is the cathedral church of Rome and one of the four major basilicas. For almost a thousand years, this church served as the residence of the Popes. Because it is the cathedral church of Rome and has such a rich history, its dedication is celebrated throughout the universal Church.

 

In the Old Testament, Jerusalem was regarded as the religious center of Israel, especially after David moved the Ark of the Covenant there around 1000 B.C. Its significance grew even further when Solomon built a temple there for the Ark and for liturgical services. For centuries, the Jerusalem Temple was the focal point of Israel’s worship, where people gathered to pray, worship God, and offer sacrifices. However, it also attracted individuals who were more interested in making money. This exploitation and disregard for the poor eventually led Jesus to cleanse the temple. “Jesus went up to Jerusalem and found in the temple area those who sold oxen, sheep, and doves, as well as the moneychangers seated there. He made a whip out of cords and drove them all out. He said, ‘Take these out of here, and stop making my Father’s house a marketplace.’” (John 2:13-16). He told them, “It is written, ‘My house shall be a house of prayer, but you have made it a den of thieves.’” (Luke 19:45-46). Jesus predicted the temple’s destruction, saying, “All that you see here—the days will come when there will not be left a stone upon another stone that will not be thrown down.” (Luke 21:5-19). This prediction came true seven years later.

 

At times, we admire the architectural beauty of a church or temple without considering its purpose. Did that temple elevate people’s minds toward God? Probably not. Despite its external grandeur, many abuses occurred within the temple. What about us? Do we conduct ourselves with reverence in the sacred places designated for the worship of God? We may take pride in our beautiful Church, but does it truly reflect the glory of God? Do we worship in spirit and in truth? Are we lacking in forgiveness, compassion, and mercy within the house of God? Do we welcome all who come to worship, regardless of their status, influence, race, or appearance? If not, is it not time for our temple to be reformed?

 

The first reading speaks of “water flowing out from beneath the threshold of the temple towards the east; for the façade of the temple was toward the east; the water flowed down from the southern side of the temple, south of the altar.” (Ezekiel 47:1). The Church Fathers interpret this water as representing the Church’s teachings and the cleansing power of Baptism. St. Jerome commented, “The waters signify either the grace of Baptism or the teaching of the Gospel. If the waters go out from the threshold of the temple of the Lord and carry the teaching of the apostles, they have the power to make piles of gravel, sterile and infertile as they are, bear fruit, and they can irrigate every plain and every desert.” Do we consistently follow the Church’s teachings that are essential to building our lives as Christians? Does our Church help elevate our minds toward God and encourage us to bear good fruit?

  

We often build structures—perhaps our achievements, material possessions, or social status—that hinder our complete surrender to God. These creations may lead us to look down on others or distract us from God. Our monumental pride may blind us to the presence of God and others. While it may have taken years to accumulate wealth and build our empires, if we do not see Christ in them, we risk hearing, “All that you see here—the days will come when there will not be left a stone upon another stone that will not be thrown down.”  When a temple becomes so imposing that people can no longer see God except in it, the time for its destruction has come. Our faith requires us to recognize the presence of God in the human person as well as in the temple.

 

These readings remind us that in the risen body of Jesus, we find a new temple where God is worshipped and adored as the true house of God. St. Paul reminds us that we are indeed the temple of God, where the true Spirit dwells. If anyone destroys God’s temple, God will destroy that person, for the temple of God is holy (1 Cor. 3:16-17). Therefore, from the physical structures of our churches, we understand that the glorified Body of Christ is the focal point of all worship directed to the Father, just as the temple was for the Jews. It is through Him, with Him, and in Him that all honor and glory are given to the Father. The physical church building takes on new significance in the context of the Christian faith. It is the place where the Eucharistic Body is present and offered to God.

Additionally, it serves as the gathering place for the new temple—the Church, which is the people of God. Therefore, it symbolizes a deeper spiritual reality, representing another temple not made by human hands. This is the reason we celebrate this feast.

 

Let me conclude with the prayer of Solomon for the dedication of the temple in Jerusalem: “Look kindly on the prayer and petition of your servant, O Lord, my God, and listen to the cry of supplication your servant makes before you. May your eyes watch over this temple day and night, the place where you have decreed you shall be honored. May you heed the prayers which I, your servant, offer toward this place. Listen to the petitions of your servant and of your people Israel, as they direct their prayers toward this place. Listen from your heavenly dwelling, and when you have heard, pardon.” (2 Chronicles 6:20-21). Amen.

 

Rev. Augustine Etemma Inwang, MSP