St. Peter's Anglican Church of Uganda,Boston -
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Florence Kiremerwa's Mother's Day Sermon (Part 1)
This is a church sermon I delivered at St. Peter's Anglican Church of Uganda in early May.
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Florence Kiremerwa's Mother's Day Sermon (Part 2)
Florence Kiremerwa's Mother's Day Sermon (Part 2)
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Florence Kiremerwa's Mother's Day Sermon (Part 3)
Florence Kiremerwa's Mother's Day Sermon (Part 3)
 
St. Peters Boston Church of Uganda – 3rd June 2012

The Church after Pentecost
By Canon Kezlon K Semanda

“Buli muntu natya: obubonero bungi ne byamagero nebikolebwanga Abatume. Bonna abakkiriza baali wamu, ne baba nga bassa kimu mu byonna, ebyobugaga byabwe ne bintu byebali nabyo ne babitunda nebagabiranga nga buli muntu bweyabanga yetaaga. Nabo nga banyikiriranga bulijjo nomwoyo gumu mu yekaalu, nga bamenya emigaati mu nyumba eka, ne balyanga emmere ne ssanyu n’omutima ogutalina bukuusa, era nga batenderezanga Katonda, nga basimibwanga abantu bona. Mukama nabongerangako bulijjo abaalokokanga” Acts 2:43-47 
“Nekibiina kyabwe abakkiriza balina omutima gumu ne mmeeme emu, so tewaali nomu eyayogeranga nti ekintu kyalina kye kikye yekka, naye byonna babaanga nabyo mu bumu. Era n’amaanyi mangi abatume ne boogeranga okutegeeza kwabwe okwokuzuukira kwa Mukama waffe Yesu. Ne kisa kingi nekibeeraranga ku bonna.” Acts 4:32-34
“Awo ekanisa eyali mu Buyudaaya bwonna ne mu Ggaliraaya ne mu Samaliya n’eba n’emirembe, era ng’ezimbibwanga; era ng’etambuliranga mu kutya Mukama waffe ne mu ssanyu ery’Omwoyo Omutukuvu ne yeeyongera.” Acts 9:31.  
“N’abo abaasaasaana nebagenda nga babuulira ekigambo. Firipo naserengeta mu kibuga ekye Samariya nababuulira Kristo” Acts 8:4

Ekanisa eyasooka yalina ebintu 5 ebyagifuula ey’ekitalo – yali eyaayanira okuyiga, Abakkiriza baali wamu, nga batambulira mu kutya Mukama waffe, nga balina okwagalana, nga ekanisa erina ekigendererwa. 
1. It was a learning church. Ekanisa yali eyaayaanira okuyia. Okukula kwe kanisa kwali kwesigamye ku kuyiga! Okuyiga ebyawandiikibwa mu ndagaano enkadde n’empya kyali kikulu nyo gyebali. Abakulistaayo nga bafuba okuyiga n’okutegeerera ddala obulamu bwa Mukama waffe, ne bigambo byeyayigiriza, ne byeyakola! Bayibuli egamba nti, “Abakkiriza nga banyikiriranga bulijjo okuyigirizibwa kwa Batume, ne mu kussa ekimu, ……., ne mu kusaba. (Acts 2:42). Buli lunaku nga basoma n’okunoonya mu Byawandiikibwa okulaba oba bye baabagambanga nga bwebiri bwebityo! (17:11). Ekanisa erimu Abakulistaayo abataagala kuyiga, bulijjo ebeera nto, era ebeeramu abantu abatategeera kyebakkiriza! Omugenzi Bishop Yokaana Mukasa agamba nti ekanisa bwezityo abakulistaayo ababeera bazijjuddemu babeera nga baana ba Sunday school! Bulijjo babeera baana bato! 
Okukula kwe kanisa tekupimirwa ku bunene bwa bizimbe oba ku bungi bwa bantu abali mu kusinza. Wabula Omusumba Ric Warren agamba nti okukula kwe kanisa kupimirwa ku bungi bwa bantu ekanisa eyo beerina abasobola okubuulira enjiri! “A church’s health is measured, not by its seating capacity, but by its sending capacity!”
Tusaanidde buli mukulistaayo mu kanisa okufaayo okukula mu mwoyo, Paulo agamba nti tulyoke tutuuke fenna mu bumu obw’okukkiriza, n’obwokutegeera ddala Omwana wa Katonda (Ephes. 4:13). 
Kikulu nyo Abakulistaayo okutegeera byetukkiriza (our church doctrines and traditions), era lwaki tubikkiriza! Petero agamba nti Abakulistayo tulyoke tubeere bulijjo nga tuli beetefuteefu okuddamu buli muntu atubuuza ensonga ey’okusuubira okuli mu ffe! 1 Petero 3:15  (Being always prepared to give an answer to everyone who asks us about the hope we have in Christ).
2. Abakkiriza baali wamu. Bayibuli egaamba nti, “Bonna baali wamu, ne baba nga bassa kimu mu byonna (Acts 2:44 ). Ekanisa yaffe ejjuddemu emitawaana mingi egisinziira ku butabeera bumu! Tuli ekanisa eyeetemyemu ku buli nsonga, ne ku bintu ebikulu byetuteekeddwa okukkiriza nga Mukama waffe bweyabituyigiriza! Tutuuse n’okukyusa amakulu ge byawandiikibwa nga twagala bayibuli etegeeze ffe kyetwagala! Naye Omutume Paulo yanenya nyo ekanisa ye Galatiya eyali etandise okuyigiriza enjiri efaanana obulala! (Soma Abagalatiya 1:6-9) Ekanisa eyasooka yalina emirembe, ng’ezimbibwa, era nga abantu balokoka buli lunaku. (Soma Acts 2:41, ne v.47). Amazima gafuula omuntu okubeera ow’eddembe. Naye ekibuzizza Abakulistaayo bangi obutaba na mirembe mu kanisa, n’okugaana okulokoka bwe butayagala mazima. Omunta natayagala kuva mu bibi naye ate mu kanisa nga ayagala kubeera ku mwanjo! Omuntu akola ebitasaana (ebibi) akyawa ekanisa ne byeyigiriza, kuba ebikolwa bye bibeera bibi. (Soma Yokaana 3:20-21) 3. Ekanisa yali etambulira mu kutya Mukama waffe! (soma Acts. 9: 31, 4:13) Okutya Katonda kuli ludda wa mu kanisa ya leero? Nga Abakulistaayo kati tukola ne ku Sande! Gendako mu Kampala ku lwa Sande bwotolabe bantu mu kikuubo nga bali mu kusuubula seminti na mitayimbwa! Sunday ekanisa zisigala nkalu nga abazadde bagenze kukyalira baana ku masomero mbu visiting day! Sunday kwetussa emikolo gy’Okwanjula, etc. Omuntu atya Katonda ayinza atya okukola ebintu ebifanaana bwe bityo? Ekirala, Omukulistaayo atatya kukola kibi (nga ebibi oli abikola ne kanisa yonna emanyi) ayinza atya okugamba nti atya Katonda!! Abantu bano banzisaamu ekitiibwa kya ku mimwa………” (Soma Matayo 15:8, ne Malachi 1:6)
4. Ekanisa yalimu okwagalana. Buli muntu nga ayita munne ow’oluganda (Acts 11:1, 15:1, 17:10, 21:17). Buli muntu nga afaayo ku munne, nga bafa ku buli yalinga yeetaaga(soma Acts 6:1-6). Ekigambo ‘ow’oluganda’ kati kiri mu Balokole. Abakulistaayo aba bulijjo oli okukiyita munne abanga amukiinye!
5. Ekanisa yalina ekigendererwa. Abakulistaayo  baatwalanga obutukirivu bwa Katonda nga kikulu nyo mu bulamu bwabwe. Omulamwa gw’okubuulira kwabwe kwalinga bantu kulokoka na kuva mu bibi! (soma Acts 2:47, Rom 10:10, Acts 8:4, Acts 17:30-31) 
Biki ebitugaana okubuulira enjiri?
Bulijjo waliwo ebitugaana okubuulira enjiri. Omuntu akyakola ebibi tayinza kubuulira njiri! Ekibi kiba kibi wadde Papa nga y’akikoze! Ekibi kireetera omuntu okulimba, okukola ebintu nga akukuta bukukusi, okukyawa amazima, era ekibi kitwala omuntu mu kuzikirira! Ekibi kimalawo essanyu, kireeta obuyinike mu maka, ne ku kyalo, kireeta okukyawagana mu b’oluganda, nekimalawo n’emirembe mu ggwanga lyonna! 
Bayibuli egamba nti “empeera ye kibi kwe kufa”! Abaruumi 6:23
Tewali kintu Yobu kyeyasinga kutya  ng’olunaku olunaku lw’omusango bwalisisinkana ne Katonda. 
Agamba bwati,
“ Kale ndikola ntya Katonda bwaligolokoka? Era Omuyinza w’ebintu byonna bwalinjijira, ndimuddamu ntya? (Soma Yobu 31:14)
Kale kikulu nyo okutambula mu maanyi ag’Omwoyo Omutukuvu mu bulamu bwaffe, nga tuli bajulirwa ba Mukama waffe munsi muno (Acts 1:8), era nga tufuba ulijjo okwewala n’okuleka buli kibi kyonna ekitasaana mu bulamu bwaffe. 
Mu linnya lya Kitaffe, n’Omwana, n’Omwoyo Omutkuvu – Amiina.


St. Peters Boston Church of Uganda 
20th May 2012

Amagezi gava wa?
By Canon Kezlon K. Semanda

“Awo Mukama n’alabikira Sulemaani e Gibyeyoni mu kirooto ekiro, Katonda nayogera naye nti saba kyemba nkuwa. Sulemaani nayogera nti……Ai Mukama Katonda wange, onfudde kabaka mu kifo kya Daudi kitange…..kale mpa amagezi, n’omutima omutegeevu, nsalenga emisango gy’abantu bo, njawulenga ebirungi n’ebibi,….Awo ebigambo ebyo nebisanyusa Mukama: Katonda nagamba Sulemaani nti kubanga osabye kino, so tewesabidde kuwangaala newakubadde obugagga n’okuwangula abalabe bo, naye wesabidde obutegeevu n’okusalaanga emisango egye nsonga; laba nkoze nga ekigambo kyo bwekiri, laba, nkuwadde omutima omugezigezi era omutegeevu, tewaabengawo akwenkana okusooka ggwe, so n’oluvanyuma lwo tewaligolokoka akwenkana. Era nkuwadde n’ebyo by’otosabye, obugagga, n’ekitiibwa!” 1 Bassekabaka  3:5-12

0. Enyanjula
Singa gwe wali Sulemani, kintu ki kyewalisabye Mukama? 
Oba katugambe - singa abadde President Obama nga y’akugambye nti musabe ekintu kyona kyoyagala ajja kukikuwa, walimusabye ki?

Nze nalisoose kumusaba bino 1. Obutuuze, 2. Okutambulangako naye mu nyonyi ye eyitibwa US 1, and 3. Family yange yonna ne ba relatives bange mu Uganda abakkirize okujja wano n’okudangayo eka buli webaagalide! 

Gwe walisabye ki munnange?

Kyokka Sulemaani ye yasaba magezi!!!! Era ekigambo ekyo kyasanyusa nyo Mukama, era n’agamuwa!

1. Amagezi kintu kya muwendo nyo.
Tuli munsi amagezi mwetugetaagira ennyo, era mwekiri ekintu eky’omuwedo enyo. Amagezi gatuyamba mu buli kyetukola. Abazadde gabayamba okukuza obulungi abaana b’abwe. Amagezi gatuyamba ne mu kukola amaka. Omutume Petero agamba nti Abasajja abafumbo mubeerenga ne Bakazi bammwe n’amagezi (1 Peetero 3:7). 

Nekirala, singa otambudde munsi nyingi abantu ekintu kyebasinga okwettanira ennyo kwekubeera n’abafuzi abalina amagezi. 

Omufuzi omusirusiru bwafuga ensi atabanguka, naye omufuzi ow’amagezi aleeta emirembe n’okutebenkera munsi ye. 

Abantu abedda beegoombanga ebintu bisatu - okuyiga (learning) – amagezi (wisdom) – n’okwolesebwa (inspiration). Eky’okulabirako, ye kabaka omukazi owe Sheba (Queen of Sheba) ayogerwako nga eyali omwatikirivu ennyo, yatindigga olugendo oluwanvu enyo nga anoonya kabaka Sulemani, amuwe ku magezi ge (Matayo 12:42).

Baibuli etukubiriza Abakulisataayo okutambulanga bulijjo ng’abantu abalina amagezi. Mu baluwa ya Paulo eri Abaefeso agamba nti, “Kale mutunule nyo bwemutambulanga, ssi nga abantu abatalina magezi, naye nga abalina amagezi,….nga mweguliranga ebbaga, kubanga enaku zino mbi” Abaefeso. 5: 15, ne Abakolosaayi 4:5. 

Ekibuuzo: Abakulistaayo tutambudde tutya munsi muno? Ttutambudde nga abantu abalina amagezi?

Bayibuli etuyigiriza nti, 

“Omuntu ow’amagezi awuliriza okuwabulwa, naye omusirusiru bwebamuwabula afuuka nga ensolo. Ngero 12:1, ne 15. 
Bwaba omwana wo awaka olutandika okumugambako n’atuggubala!

“Omuntu ow’amagezi alengera akabi nga kakyali wala neyeekweka, naye omusirusiru agenda bugenzi n’azikirira.” Ngero 22:3
Ekibuuzo: Kale Saddam ne Gaddafi baafira ki!?

Omuntu ow’amagezi ateekerateekera obulamu bwe (Ngero 6:6-8), era omuntu ow’amagezi ateekerateekera abaan ba baana be. Ngero 13:22

Gwe nyabo oba ssebo otegese otya obulamu bwo nga oli wano mu America? Abantu abamu bwe bajja wano mu America baba nga abazze okuyisa ebivvulu! 

Bayibuli egamba nti,
“Omuntu ow’amagezi ekirabo kye kimuseguliza nekimutuusa mu maaso ga bakabaka oba abakungu! Ngero 18:16  
For example, tulabire ku mukyala omuyimbi gwebayita Nandujja, teyasoma naye asiiba mu lubiri nga ayimbira Kabaka.

“Omuntu ow’amagezi atya n’ava mu bubi, naye  omusirusiru aba nettitimbuli, era yeeyinula!” Ngero 14:16 


2. Kabaka Sulemaani n’amagezi ge amangi.
Kabaka Sulemaani ye muntu akyasinze okuba n’amagezi bayibuli gweyogerako. Ayogerwako nga kabaka eyalina ettutumu okusinga kabaka omulala yenna eyali abaddewo kunsi!

Bayibuli emwogerako bweti,
“Katonda n’awa Sulemaani amagezi n’okutegeera kungi nyo, n’omwoyo omukulu, ng’omusenyu oguli ku ttale lye Nyanja. Amagezi ga Sulemaani ne gakira amagezi gonna ag’abaana be buvanjuba, n’amagezi gonna age Misiri. Yayiiya engero 3000, nenyimba ze z’ali 1005. Yayogera ku miti okuva ku muvule, ….yayogera kun solo ne nnyonyi, n’ebyewalula, n’ebyenyanja. Awo abantu ne bajja okuva mu mawanga gonna okuwulira amagezi ga Sulemaani, nga bava eri bakabaka bonna ab’ensi, abaali bawulidde ku magezi ge!” 1 Bassekabaka 4:29-34

3. Amagezi gava wa; era kye ki?
Omutume Yakobo agamba nti amagezi gava eri Mukama. Awandiika bwati,
“Naye obanga omuntu yenna kummwe aweebuuka mu magezi, asabenga Katonda atamma era awa bonna so takayuka; era galimuweebwa!” Yakobo 1:5
In the Bible Dictionary, wise people are, “They are people with a discerning mind or heart, easily distinguishing between what is not good and true from what’s good and  true!”
Abantu abalina amagezi be balaba bulijjo ekintu ekituufu, mu butuufu bw’akyo. Be bantu abalaba amangu ebintu ebituufu n’okubyawula ku bitali bituufu! 

Bayibuli egamba nti 

“Mukutya Mukama amagezi mwegasookera (Zab. 11:10, Ngero 1:7), n’okuleka obubi kwe kutegeera!” Yobu 28:28.
Illustration: Waliwo omuwala gwe baakwata e Kampala ne bamwambula nga abbye camera mu dduuka, naye bagenda okumwetegereza nga yali muyizi asoma degree mu University e Ndejje!! Kale omuyivu bwatyo lwaki yali abba? Okusoma ennyo si kwekutegeera, wabula okuleka obubi.

Ate mu Ngero 2:6-7 egamba nti,
 “Mukama y’awa amagezi, era mu kamwa ke mwe mufuluma okumanya n’okutegeera.”

Yobu yawandiika nti,
“Eri ye (Mukama), y’eri amagezi n’amaanyi, era y’alina okuteesa ebigambo n’okutegeera” Yobu 12: 13, also Danyeri 2:20-22

4. Katonda yalaga amagezi ge amangi mu Kristo.

Yesu byona byeyakola ne byeyayigiriza biraga omuntu eyalina amagezi ag’ekitalo! Soma Lukka 2:46-47

Nabbi Isaaya bweyali alanga okujja kwa Yesu Kristo yawandiika bwati, 

“ N’omwoyo gwa Mukama gulibeera ku ye, omwoyo ogw’amagezi n’okutegeera, omwoyo ogw’okuteesa n’amaanyi, n’omwoyo ogw’okumanya n’okutya Mukama.” Isaaya 11:2

Ate Lukka ng’awandiika ku bulamu bwa Yesu, yagamba nti,
“Awo Omwana n’akula, n’ayongerwako amaanyi, najjuzibwa amagezi; n’ekisa kya Katonda nekibanga ku ye!” Lukka 2:40; ne 52. 

Nga tumaliriza, ekintu kyetusinga okwetaaga fenna ba nyabo ne ba ssebo Abakulistaayo, kwe kuba n’amagezi. 

Omukulistaayo ow’amagezi abeera mwegendereza, afaayo ku bulamu bwe bulijjo,  ate afaayo ne ku bwa banne ng’abayamba okubaleeta eri Kristo


Nabbi Danyeri kyava agamba nti,
“Abantu abalina amagezi balyakayakana nga emmunyenye ez’omu bbaga, n’abo abakyusa abangi eri obutuukirivu balyakayakana nga emmunyenyenye emirembe n’emirembe.” Danyeri 12:3

Amiina.

 
 
 
 


SERMON BY
PAUL HARTGE
MARCH 20 2011
 
Muli mutya nno ba nyabo ne ba ssebo?  Mwebale emirimu! Mukama yebale okubakuuma.  Unfortunately, this is the only Lugandan I am going to be able to use today.  I know this is a very cherished time for all of you, a time where you can speak and listen in your native language.  I want to thank you for allowing me to intrude on this time and speak to you in English.  We do know though, that God’s truth transcends any one language.  I hope that I will be able to articulate just a little bit of that truth today.
Have you ever you ever had to ask for help with something that you thought you should be able to do yourself.  Maybe you have had car trouble and didn’t know how to fix it.  Or maybe you didn’t know how to cook something that you should have known how to.  I actually had such  an incident this week.  I thought that I was going to be leaving for vacation on Thursday.  However, when I talked to my parents last weekend, they told me that it is not until next week that we are leaving.  After that conversation I had to confess my mistake to my bosses and housemates.  When something like this happens, we are embarrassed.  We don’t want to admit to our friends that we are wrong or don’t know something we should.  When this happens in front of strangers, it’s even more embarrassing. 
I think that this is one of the reasons why Nicodemus came to Jesus in the dark.  Nicodemus was a Pharisee and the Pharisees prided themselves on being great teachers that strictly adhered to God’s law.  No one knew more about God than they did and no one could act more righteously than they could.  Or at least that’s what they thought of themselves.  When Nicodemus encountered Jesus his ideas about who he was were completely turned around.  We don’t know what works of Jesus Nicodemus saw.  Maybe he saw him perform the miracle of turning water into wine and thought, wow, why can this man perform miracles, when I, a righteous Pharisee, can’t.  Or maybe he saw Jesus drive the money changers from the temple and thought, “How did I not realize what terrible things were going on in God’s temple?”  Regardless of what he saw or heard from Jesus, he quickly realized that what Jesus was doing was beyond his own capabilities and wisdom.  Also, it is no secret that Jesus and the Pharisees didn’t get along.  Nicodemus was embarrassed, or even acted cowardly, by approaching Jesus in the night so his colleagues would not see him.
                When he comes to Jesus at night, he essentially said, “Wow, what you are doing is pretty amazing.  To be able to do this, you must have been sent by God”.  Maybe he was kind of snide when he said that, thinking, I’m so great that the only way someone could be better than me would be if that person was sent from God.  Or maybe he was so in awe of what Jesus was doing that he knew Jesus could only have come from God.  Either way, I’m pretty sure he believed it, because admitting this was so humiliating that he couldn’t do it in front of anyone else. 
                Jesus responds to Nicodemus telling him, “Your right, but you don’t quite get it.”  Jesus didn’t come to show off or to be great.  He came to offer salvation by inaugurating God’s Kingdom.  In the following dialogue, Jesus describes how one becomes a citizen in God’s kingdom.  The answer seems to be, utter reliance on God.  This is one of the teachings of Jesus that can be most embarrassing.  We cannot enter the Kingdom of God by any action of our own.  Instead, it is only the actions of God that bring us into God’s Kingdom.  Jesus give’s two images for what this dependence on God looks like.  First, he says one must be born of the spirit.  Nicodemus is right though, the idea of a second birth seems pretty strange.  What Jesus means by this is being born into God’s kingdom, through the work of the Holy Spirit. While I myself have never changed countries, I imagine that this might be similar to the experience that you all have had of emigrating from Uganda to the United States.  Except instead of being a physical change of location, it is an inner change of heart.  For some people, this comes as a definitive moment but for others, it’s something that happens gradually.  Jesus describes the work of the Spirit as wind moving through our lives.  To me, this brings to mind the image of a hawk.  Unlike other birds, hawks do not flap their wings to fly.  Instead, they extend their wings and let the wind move them where it may.  In the same way, we extend our spiritual wings, through prayer, reading scripture, worship, fellowship and other ways, to allow God to move us.  One example of this occurred during America’s Civil Rights movement of the 1960’s.  The movement’s leader, Martin Luther King Jr. encouraged the movements participants to read the Bible and pray every day, so that God could lead them.
                The second image is being born of water.  This makes about as much sense as it does to be born of the spirit.  Does it mean to be baptized?  Well, sort of.  It means the same thing as what Baptism represents, which is God forgiving our previous transgressions and seeing us in a new light.  The cleansing by water is God enabling us to live our lives anew (Bruggeman).  When we enter God’s kingdom, God views us in a new light.  In the same way, when we enter God’s kingdom, we are to view others in a new way, forgiving their past transgressions.  This cleansing is necessary for us to participate in God’s kingdom.  Imagine you are about to meet your new in-laws for the first time.  The whole day before dinner you have been doing things that have made you dirty, working in the garden, playing soccer or mowing the lawn.  You are going to take a shower before the dinner, or else they probably won’t let you into the family.  OK, well that’s a bit harsh, but you at least won’t make a good first impression.  Being born of water is how we take a shower before entering into God’s family.
                After hearing about being born of the spirit and born of water, Nicodemus can only scratch his head in confusion.  Perhaps, Nicodemus still thought that he could enter God’s kingdom by his own actions.  In fact, he probably thought that citizenship in this kingdom was hereditary.  This is when Jesus really begins to scold him.  As a Pharisee, Nicodemus was relying on human knowledge and ideas to learn about God.  Jesus teaches though, that knowledge of God and God’s ways do not come from humans but from above.  This in fact, is the role that Jesus fulfills.  Jesus brings knowledge of God from heaven down to Earth.  As John writes earlier in the gospel, “the Word became flesh and dwelt among us.”
                If the Spirit is the one who brings us to God’s kingdom, then Jesus is the one of opens the door for us to the Kingdom.  This is an odd door though because it can only be opened from one side.  That is, only God can open the door to his kingdom, we can’t open the door and let ourselves into God’s kingdom.   The opening of this door is quite an event though.  Jesus opens this door not by turning a knob, but through the events of Holy Week that we are now anticipating in Lent.  When he says in the passage that the Son of Man must be raised up, he is both referring to the crucifixion that happens on Good Friday and the resurrection that happens on Easter.  In fact, as the tearing of the shroud in the Holiest of Holies unleashed God into the world, it could also be said that it let us into God’s kingdom.  It is through the acts of Jesus that we know God and it is through the acts of Jesus that we are welcomed into God’s kingdom.  Why does Jesus endure all of this for us?  Because God loves the world.  Despite all of our sinfulness and short comings, God loves us.  In spite of all of the tragedies that we see in the world, hunger, poverty, the tragedy in Japan, we know that God loves us.  Because of this love, Jesus endures all of the sufferings of Good Friday to bring us into his kingdom.  Amina
 
 
 
 
 
 
August21, 2010
St. Peter’s Church
Rev.Christine Nakyeyune Busuulwa
 
Obubaka bwo ku mbaga ya Jeremiah ne Eva
okugonderagananga, n’okuwuliragananga”---Submit to one another out of reverence for Christ
Nebaza Katonda olwa byonna era n’olwe mbaga ya Jeremiah ne Eva. Eno ye mbaga esoose okuba wano mu St. Peter’s. Mukama yebazibwe.
Ebigambo byange, biva mu kitundu kye twasomye mu Bbaluwa ya Pawulo eri Abeefeso, essuula Ttaano,okutandikira ku lunyiriri Olw’abiri mu olumu. Ekitundu ekyo kyonna okukoma ku nnyiriri 32, kigagga nnyo mu bigambo by’obufumbo. Era wano obudde tebutumala okukisumulula kyonna obulungi okukimalayo.
 Mu butuufu nja kusobola kukoonolayo ensonga emu yokka, kyokka nga nkulu nnyo.
Owooluganda Pawulo atuyigiriza ebigambo bingi mu ssuula eno ne mu bbaluwa yonna, ebigambo ebikwata ku nneeyisa y’abo abasenze Kristo nga bwe yandibadde mu bulamu, ne mu bufumbo.
 Mu lunyiriri olw’abiri mu olumu, akubiriza abafumbo n’Abakristaayo okutwalira awamu, okugonderagananga, n’okuwuliragananga,  ekyo nga kisibuka mu kugondera Kristo okuli munda mu mitima gyabwe.
Ateomanyi buli ekikubirizibwa abafumbo mu Bayibuli, era kikubirizibwa n’eri ekkanisa yonna, mu nkolagana zaffe ng’Abakristaayo, omu ku omu, era ng’ekibiina okutwalira awamu.
 Ekigambo kigambye nti: “Mugonderaganenga era muwuliraganenga  , ekyo nga kisibuka mu kutya Kristo kwe mulina mu mitima gyammwe munda.”
 Bannangeabagole mbagamba, era nammwe mwenna abampuliriza:
 Okuwuliraganakuno Bayibuli kwekubiriza abafumbo ne ffenna,  kuba kusibuka mu kutya Kristo okutudde mu mutima munda. Okutya Kristo bwe kuba tekuliiyo mu mutima,
 Obufumbo bufuuka buzibuuuuuu, era okutuula emirembe.  Kwerabire!
Okuwuliraganan’okugonderagana biba walaaaaaa n’abafumbo abo,
ngabibawaawaaza n’amatu okubiwulira. Kiki? Okumuwulira? Shaaaa!!
 Olwo, okujoogagana, okuyomba okutata. Obutasinganamu kitiibwa,okulumyagana ng’oli tafanayo na kyakukoze. Oluusi n’okukubagana empi n’ensambaggere, nga bisembedde mu maka ago. Simanyi oba mu kanisa wano waliwo abatali bafumbo abampuliriza kaakano naye nga mu mutima munda basuubira okuwasa oba okufumbirwa gye bujja.
 Mukama antumye okubawa obubaka , era bwe buno: Ekiseera ky’obutaba mufumbo mw’otandikira okwetegekera obufumbo. Bw’obeera omuwuulu omubi, era ogenda kubeera mufumbo mubi. Okuwasa oba okufumbirwa tekugenda kukyusa mayisa go mabi, Mukama gatakutteeko nga tonnafuna munno. Bwoba omuwuulu kiwagi eri Kristo, ogenda kwonoonera munno obulamu era obumukaayirize.
 Kale, ng’okyali mu mbeera y’obuwuulu, weeyigirize okwewa eri Katonda, weeyigirize okutya Kristo. Bw’oba otya Kristo, tomala gatambula mu bulamu bwo nga bw’oyagala. Weegendereza ky’ayagala Ye, era olongoosa empisa zo, n’otambula ngeri ndala kubanga owulira Kristo. Kati okutya Kristo okwo kwe weeyigiriza nga toli mufumbo,
 Kw’ojja nakwo mu bufumbo ,ne kukuyamba okugondera munno era n’okumuwulira, nga teweetaaga kwekanula, na kwereega bikya okukikola. Ebigambo bino, byammwe mwenna abakyala n’abaami.
 Mmwe abali wano abafumbo, muwulire okuyigiriza kwa Pawulo omutume wa Kristo gye muli: “Muwuliraganenga mu kutya Kristo.”
Ekigambo kino eky’okuwuliragana kiyinza okukaluubirira abantu abamu, emirundi mingi olw’obuwangwa bw’amawanga gaffe abantu bwe tukuliramu, oba olw’embeera y’omuntu ssekinnoomu.  Naye mu lugendo luno olw’Obukristaayo, tetufugibwa culture zaffe, wabula tufugibwa Kristo. Tetuwulira culture zaffe wabula tuwulira Kristo. Culture nnungi nnyo, era etuyigiriza bingi ebirungi ne Kristo by’asiima. Wabula oluusinooluusi, wajjawo ensonga nga culture ekontana ne Kristo. Bwe kituuka awo, Omukristaayo asalawo kujeemera culture ye, n’agondera Omulokozi.
 Ekyoatakibikkulirwanga, tategeeranga Bukristaayo kye ki!
 Mu kkanisa,Omwoyo wa Katonda ayagala Abakristaayo tugonderagane, era tuwuliragane, tutambulire mu buwombeefu ne mubukkakkamu, tulyoke tutuule mirembe. Era n’amaka bw’atyo bw’agaagala gabeere.
 Jeremiahne Eva, mbasigira Mukama waffe
 abakulembere mu lugendo lw’obufumbo lwe mutandise leero, mutambulire mu kuwuliragana okusibuka mu kutya Kristo okuli munda mu mmwe. Bwe munaakola bwe mutyo, mujja kunyumirwa obufumbo bwammwe mukamale, mube ba njawulo, wakati mu nsi eno eyajeemera Katonda.
 Mbagaaliza obufumbo obulungi obw’essannyu.  Mukama abeere nammwe.
 
 
 
 
8/01/2010
Sermon by William Nyende
 
THE SEED 2.pdf (PDF — 463 KB)
 
 
St. Peter’s Anglican Churchof Uganda
03/21/2010
Rev. Christine Nakyeyune
Akawoowo kaYesu
 
1. Yesu teyabeeranga mu Yeekaalu oba mu Sinaagogamwokka.
Yagendanga abantu gye bali, n'abakwana, nanyumya nabo, n'ategeera ebizibu byabwe.
Eyo mu bulamu bwabwe obwa bulijjo gye yabalagira nti kisoboka okutambula ne Mukama mu bulamu bw'ensi eno embi.
Christianity is not a pie in the sky that cannot be lived in the practical details of life. Christianity speaks to every situation we may face in life if we really committed to be given over to it.
Mu kitundu ky'Enjiri kye tusomye, Yesu yali ku mbaga era mikwano gye basatu baaliyo nnyo Lazaalo ne bannyina ababiri.  Ebiwandiiko bigamba nti martha yamala n'afumbirwa omutume Andereya ate Mariamu n'afumbirwa omuserikale omurooma eyafuuka Omugoberezi wa Kristo. Ye Lazaalo yagenda ne Andereya mu kutalaaga okubunyisa amawulire amalungi aga Yesu.
2.Omukyala ono Maliyamu yawaayo nga teyeebalidde.
Amafuta ge yayiwa ku Yesu gaali ga muwendo nnyo nga gabalirirwamu omusaala gw'omuntu owaabulijjo gwa mwaka mulamba.
Awali okwagala tewali kubalirira mu kugaba.
Maliyamu yayagala nnyo Mukama waffe.
3. Naye abatunuulizi, abalabika nga bo baali tebalina nnyo kwagala kuli awo eri Mukama waffe, beemulugunya, ne bayomba, ne basalira Maliyamu omusango. Kumpi ne Mukama waffe yennyini baagumusalira kubanga teyaziyiza Maliyamu kukola kikolwa ekyo.
Owooluganda, bw'oba oyagala kwagala Mukama waffe okuyisa awo abakwetoolodde we baagala okome, leka kukwatibwa nsonyi oba kutya mu ngeri yonna. Weyiwe eri Mukama omwagazi w'obulamu bwo okusinga omulala yenna ayinza okukwagala.
3. Abo abeemulugunya tebeemulugunya mbu kubanga ddala baali balumirwa abanaku. Haa wabula abaanaku n'abavu balabye! Buli alina ebigendererwa bye bye yeenoonyeza, yeekweka mu kulwanirira banaku. Sso nga ekigendererwa ekiri mu mutima munda kirala nnyooooooooo: kwekussa bokka abantu abo!
Kirungi nnyo tulwanirire abanaku n'abaavu. naye tumale kukkiriza kuwangulwa Mukama waffe, atukyuuse, atwagazise ebibye, awo nno tulyoke tufune n'omutima oguteredde, ogulina ebigendererwa ebituufu okulwanirira abanaku.
4. Yesu yalwanirira Maliyamu n'ayimirira naye. Abaali bawakanya ekikolwa kye baali basajja. Basajja ngwanguli. Boogezi bayitirivu.balwanyi era nga bangu okusasamaza ekibuga kyonna. Mukazi wattu maliyamu yali asobeddwa. yali alabika ng'obwakyaka mu maaso g'abo abaali bawakanya ekikolwa kye.
Awo Yesu nasirisa ekibiina kyonna. Na'yogera ng'alwanirira Maliyamu era ng'atendereza ekikolwa kye.  Bw'oyimirira kulwa Yesu, ne bwe wabaawo abakuwakanya abalinga eggulu tebagenda kuwangula kubanga omulokozi ajja kukulwanirira. Wayinza okubaawo ekiseera ekiyitawo n'olabika ng'awedde. Naye nkukakasa nti towedde wabula Mukama Waffe ajja kusituka lumu bw'ati asirise enfuufu yonna eneeba esituddwa mu bbanga abalabe bo era abalabe be akkakkanye embeera.
Omulimu gwo n'omulimu gwange, ffenna abaagala Mukama waffe, kugenda buli yonna gye tugenda ne tusaasaanya akawoowo ka Mukama waffe mu mpisa zaffe eri buli yenna gwe tutuukirira ne gwe tukolagana naye.
kale abooluganda, mu linnya lya Mukama waffe yesu kristo, mbasindika mwenna wiiki eno yonna mugende musaasaanye akawoowo ka Mukama waffe yonna gye tunagenda. Buli omu weyanjule ku mulimu buli nkya, omulimu gw'okusaasaanya akawoowo ka Mukama waffe, ate buli lwa ggulo, oyanjule gy'ali wa gy'okoledde omulimu ogwo emisana lyonna. Abo abakola ekiro mubeere ku mulimu ogow ekiro eyo gye mukolera, buli omu mu yonna gy'ayita.
Omukisa gwa Mukama waffe gubagoberere buli wonna.
 
 
 
SERMON Feb 28, 2010 byWILLIAM NYENDE
 
PRAYER: Ai Mukama waffe owekisa, toliwano kubanga obwa kabaka, no’buyinza, nekitibwa bibyo; emirembe ne’mirembe, Amina.
 
SEASON THEME:
TEWALI KISEERA
 
SERMON THEME: Obuyinza, Namulondo, Omuyinza, Visa
 
Definitions
 
  1. Obuyinza (Authority): The power used to implement decisions (ge’maanyi agakozesebwa okuteeka munkola ebisalidwawo).
  2. Namulondo (Throne): The seat of the authority.
  3. Omuyinza (Authority Representative). There are two forms Authority Representatives:
    1. Spiritual: Holy Spirit.
    2. Physical: Reverends, Parents, Presidents, etc.
  4. Visa (permission from a foreign authority to visit a foreign territory):  Olukusa
 
Examples:
Global/International examples
Presidents: Barrack Obama and Yoweri Museveni. They both have authorities and thrones, but they both need visas to visit each other territories.
 
Local/National examples
President Museveni and King Mutebi: President Museveni and King Mutebi have authorities, Thrones, and Territories. They do not need visas to go (not to visit) to their own territories.
If any one of them starts asking for a visa to go to their territories, then:
“Awo emberenge eba egazze” Why do we use the verb go? We use the verb go because under normal circumstances, we always go home, but we rarely visit home. One can say that I am going home, but it is improper to say that am visiting home.
 
 
Spiritual/Natural examples
Text: Reading
Luke 13: 31-35
Jesus and Herod they both have authority. Jesus’ spiritual Namulondo is in Heaven and Herod’s physical Namulondo was in Jerusalem. However, Jesus was not required to have a visa in order to visit Herod’s earthly territory. Why? Simply because the Earth and all it’s fullness belong to the lord. Nonetheless, it should also be noted that Jesus was required to have visa granted by none other Herod himself, but to enter Herod’s spiritual Namulondo (his heart).  
 
 
Keywords and keyphrases from the text:
 
  •  “Pharisees”: Followers of strict law.
  • “Leave this place and go somewhere else.” meaning leave Herod’s territory. Why? Herod wants to kill you. The Authority is not comfortable with your presence.
  • Fox (Enkerettanyi)
  • “I will reach my goal”
 
Although they both had authority, Jesus had more authority because he could afford to call Herod a fox(ENKERETTANYI).
 
ENKERETTANYIdefinition:
 
ENKERETTANYI bw,ogitega amenvu erya bibombo. Ali Ssennyonjo gwe bakutte n’ebizibiti by,ebintu ebyabbibwa ewa Agnes Nabulya, olumutuusizza ku poliisi e Lukaya n,amwerippako nti mukazi we n’omwana gw,ayonsa wuwe kyokka ensonga z,amaka azikyusizza n’azifuula ez,obubbi amweggyeko.
Source:
 
In this case “ENKERETTANYI” may be interpreted as a liar and as the father of lies SATAN the Devil.
 
What do we know about the name Herod? Where ever it appears in the Bible it is linked with killing and imprisonment.
What do we know about the name Jesus? His mission was to become a spiritual king and not a physical king
Notice:
That when Jesus was told to leave, it was not the first time Jesus’ life was being threatened. The first time he was threatened He fled to Egypt as a baby, but this time He was determined to stay in Jerusalem and reach his 3day goal.
 
Herod’s goal was to kill Jesus. Herod was used by the Devil to kill all prophets (verse 33 and 34).
 
What was Jesus’ goal?  The three day goal which included driving out demons, healing people (verse 32), dying in Jerusalem (verse33) and to gather (in this case it may be interpreted as both gathering and protecting) Jerusalem’s children similar to what a hen does to its chicks (verse 34).
Reference (to support both Herod’s and Jesus’ goals) John 10:10 “The thief comes only to steal and kill and destroy; I have come that they may have life; and have it to the full”. In this case Herod whom Jesus calls “Enkerettanyi” (meaning a liar) is Satan the father of all lies.
When Jesus chooses to call Herod “Enkerettanyi”, it is not by mistake, he is addressing the authority operating in Herod the “Enkerettanyi”also referred to as the thief in John 10:10. It should be noted that at the time Jesus was addressing Herod as “Enkerettanyi” (fox), the residing authority (Omuyinza) which was seated at the Namulondo (heart) of Herod; was the father of lies the Devil and now called the “Enkerettanyi”.
Another key word:Jerusalem
In this case it may be interpreted as a city/capital city where the Namulondo, the central command of Herod’s authority was situated. Although it meant a physical Namulondo for Herod, Jerusalem is also used to refer to spiritual Namulondo of Jesus.
Analogies from thetext Luke 13: 31-35
Jesus uses two interesting analogies
“Hen gather’s her chicks” (verse 34) and a “Desolate House” (Ekifulukwa) (verse 35: an abandoned house with no resident authority), similar to war area houses, and aids infected places like Masaka during the eighties. A house that does not have a resident authority can be used by any body passing by. Sometimes that is likened to our lives.
Verse 35 says “Look, your house is left to you desolate. I tell you, you will not see me again until you say ‘Blessed is he who comes in the name of the Lord”.
So, if the owner fails to stop any body from using it, then the owner has to appeal to a higher authority for help. Jesus offers the help that we need (verse 35) but He (Jesus) also acknowledges that He must get a visa from the owner of the house so He can enter.
 
The VISA conceptexplained
A Visa is a permission (Olukusa.) from a foreign authority to visit the territory of the visa issuing authority. Text: Verse 35: “I tell you, you will not see me again until you say ‘Blessed is he who comes in the name of the Lord.”
Visa Interpretation: Although Jesus was not required to have a visa to visit Herod’s territory, to enter our hearts he needs a visa from each one of us. Yes! I said Jesus needs a visa to enter your heart.
 
Questions from our lesson
Who is seated on the Throne (Namulondo) of your heart?
“ENKERETTANYI”, or Jesus?
Who has the authority (obuyinza) in your heart?
“ENKERETTANYI”, or Jesus?
What can you do to change the authority in your heart?
Answer: Grant Jesus a visa and invite him into your heart, to seat on the Namulondo of your life.
If you want to invite Jesus into your heart, please come to the Alter and the Reverend will pray for you.
God bless you all.
 
 
 
 
Valentines day Sermon
Rev. Christine Nakyeyune
.
 
Luka 9:28-36   Okufuusibwa kwaMukama Waffe
 
EDDOBOOZI LYA KATONDA
 
Waliwo omusajja gwe nasomako mu kitabo ekimu eyali amanyi ennyo okukozesa ebigambo ebyogerwa. Yakozesa ebigambo nayigiriza embalaasi eyali tetulibwangako muntu yenna, n’agikwasisa byeyagisomesa, era n’asobola okugyebagala mu kiseera mpa wekyaga. Okusomesa nno embalasi etetuulibwangako, si muzannyo era si kyangu. Okugisomesa kiyitibwa “kugimenya—to break it.” Naye omwami ono yasobola okukikola amangu kubanga yali yeeyigiriza okukozesa ebigambo ebyogerwa mu ngeri esikiriza.
 
Ebigambo ebyogerwa gye tuli birina engeri gye bitukwatako. Ensonga eno nagibuulirako lumu mu Kasiki ko woluganda Kasenge. Ebigambo ebitugambibwa biyinza okutusuula oba okutusitula; okutusiba oba okutusumulula; okutuzzaamu amaanyi oba okugatumalamu; Ebigambo biyinza okukweraliikiriza oba okukusanyusa. Amaanyi agali mu bigambo ga kitalo era geewuunyisa.
 
Kati mbasaba tutunuulire olugero lw’Okufuusibwa kwa Mukama waffe ku lusozi, nga twetegereza ekyabaawo wakati wa Yesu n’abatume be abasatu.
 
Olugero luno lututegeeza ku ddoboozi eryawulirwa ku lusozi olwo. Yesu yatwala Peetero, Yakobo, ne Yokaana okubalabisa kye baali batalabangako. Abasatu abo baali bagenda okusisinkana abantu babiri be baali bawuliddeko naye nga tebabalabangako, Musa ne Eriya.
 
 
Twebuuze nti lwaki Mukama waffe yatwala abatume bano ku lusozi okulaba bye baalaba?
Sirowooza nti yayagala kubalaga ki kyali. Ekyo already baali bakimanyi. Peetero yali yaakamala okumulangirira nti ggwe Kristo Omwana wa Katonda Omulamu.
Tekyali kwagala kubalaga buyinza bwe. Yali yabubalaga dda ng’aliisa ogubiina gw’abantu n’emigaati mpa we gyaga.
Era sirowooza nti yayagala kubawunza nga balabye ekitiibwa kye. Ekitiibwa kye baali baakiraba dda mu byewuunyo n’eby’amagero ebingi bye yakola ne babiraba n’amaaso gaabwe.
 
Bwe baali ku lusozi luno, waliwo ekikulu ekyabaawo kye njagala tusseeko essira olwaleero. Ekire kyababuutikira, ne bawulira eddoboozi nga ligamba nti, “Ono ye mwana wange gwe njagala ennyo, era ansanyusa. Mumuwulire.
 
Lwaki eddoboozi lyayogera bigambo sso si birala? Eddoboozi lyandisobodde okwogera ebigambo ebirala bingi. Buli kyonna ekyandyogeddwa mu kutya abatume kwe baalimu nga balabye amakula, kyandibakutte ennyo ku mitima gyabwe. Kyokka Katonda yasalawo okukozesa ebigambo ebyo bye tuwulidde “Ono ye mwana wange gwe njagala ennyo, era ansanyusa. Mumuwulire.”
 
Katonda mu kwogera ebigambo ebyo, teyayagala kwogera na batume abo bokka, wabula yayagala okututunuza ffenna mu kintu ekikulu ennyo. Eddoboozi lyayogera, era eddoboozi lye limu lyalaga ekkubo. Ekigendererwa kyali kutulaga nti tusobola okuwulira Katonda ng’ayogera, n’atulaga ekkubo ly’ayagala tukwate.
 
 Omuntu Oyo eyafuusibwa ng’abatume balaba, teyali muntu wa bulijjo ordinary, wabula yali mwana wa Katonda.
 
Teyali just mubiri na musaayi, wabula munda mu Ye mwalimu Mwoyo wa Katonda Omulamu.
 
Teyalina bubeezi na kumanya kuyitiridde, wabula yali amanyi enkomerero ng’entandikwa yakabaawo.
 
Teyali bubeezi muyigiriza wakitalo, wabula era yali mulokozi wa nsi.
 
Kale okuyigiriza okukulu okusinga okuyigiriza kwonna okulala obukulu kwekwo Katonda kwe yaleeta eri abatume abo abasatu era n’eri ffenna leero ne bulijjo: tumuwulirize Oyo Yesu.
 
Tusaanye tumuwulirize. Tuteekwa okumuwuliriza. Mu kakyo kano, tulina okweyigiriza okuwuliriza ekigambo ekiva eri Katonda, ne tuwulira eddoboozi lye.
 
Okubeera mu bulamu Obukristaayo obumusanyusa Katonda tetulina bwe tukituukako nga tetweyigirizza kuwulira na kugoberera ddoboozi eryo gye lyagala kututwala.
 
Ensi mwe tuli ekwatiddwako nnyo mu ngeri nnyingi amaloboozi g’abantu abatali bamu.
 
Hitler yakuma omuliro mu bantu be yafuga mu mulembe gwe, ne balwana olutalo lwe baali batasobola kuwangula kubanga yabawunza n’okwogera kwe okw’ekitalo.
 
Wano mu Amerika, tujjukira omugenzi President Ronald Reagan. Ebitabo bimwogerako nti yali mwogezi muyitirivu eyali asobola okwogera n’awugula embeera ebadde terina ssuubi ne wajjawo essuubi nga tewali amanyi gye livudde.
 
 Ebyo byonna byabaawo lwa ddoboozi.
 
Olumu Yesu yali n’abayigirizwa be ng’ayogera eri ogubiina gw’abantu ng’abannyonnyola okumugoberera kye kitegeeza. Yabagamba nti okubeera okumpi naye kitegeeza buli omu okugabana ku bulamu bwe yennyini. Ekyo tekyali kyangu, kale bangi baatandika okumwabulira. Oluvannyuma yeetoolooza amaaso n’agassa ku batume be, n’ababuuza nti “Nammwe munaagenda ne munvaako?”
 
Peetero eyali abasinga obukalukaluyayanukula mangu nti: “Tunaagenda eri ani! Ggwe olina ebigambo ebiwa obulamu obutaggwaawo”!
 
Ooo, ekyo nga kiyitirivu! Okwo nga kubikkulirwa kwa kitalo! Peetero otegeerera ddala bulungi ky’oyogedde n’amakulu gaakyo amajjuvu?
 
Omuntu ono Yesu alina ebigambo ebisobola okukuggya mu ensi envundu singa obiwuliriza. Omuntu ono ayimiridde wano naawe, asobola okwogera ebigambo ne bikukyuusa obulamu bwo bwonna, n’otoddayo kubeera Peetero oli gwe wali okuva lwe wazaalibwa n’okula okutuuka wano w’oli kati. Ebigambo bye bisobola okuleeta essanyu n’okujaganya mu bulamu bwo era n’obutebenkevu bw’otolabangako. Muwulirize. Sibamu, kendeeza ku sipiidi kw’obadde otambuliza obulamu bwo, weekalirize era otwale obudde owulirize era ogondere ebigambo bye.
 
 
Tuli wakati mu mulembe oguli busy ennyo. Ekituufu kiri nti tuli busy nnyo n’okusobola tetusobola kunyumirwa bulamu. Naye wakati mu maloboozi amangi ennyo agoogera gye tuli, waliwo eddoboozi limu ery’omuwendo ennyo.
 
Amaloboozi g’ensi galangirira gye tuli ebigambo nkumuliitu. Amaloboozi mangi googera naffe ntakera nga gagezaako okutuwugula okuva mu kkubo lya Mukama waffe.
 
Amaloboozi amalala gamalamuamanyi. 
Amalala gatuyuza kutusuula wansi.
 
Amaloboozi agatusitula matonoooomu nsi eno mwe tuli.
 
Amaloboozi ago amabi gali buli wantu, tugawulira buli wantu, buli kakedde. Nga tulabyeeee!!
 
Tugawulira ku mirimu gye tukola.
Tugawulira oluusi ne mu maka gaffemwe tubeera bwe tuteegendereza.
 
Naye waliwo eddoboozi eriyinza okwogera n’omutima gwo. Obulamu bwo bwe buba nga busekulwa n’ebizibu erudda n’erudda, bwe buba busobeddwa olw’ebyo ensi by’ekusikiriza okutambuliramu naye nga munda mu ggwe okimanyi nti si bya Mukama. Owooluganda, weeyigirize okuwuliriza owulire eddoboozi lya Mukama nga lyogera naawe. 
 
 
Ka mbabuulireyo n’olunaku olulalamu bulamu bwa Mukama waffe.
 
Abalabe be baali bamuyigga. Baali tebaagala bye yali ayigiriza bantu. N’ebibiina ebyali bimugoberera okumuwuliriza byali bibanyiiza ggwe wamma. Kale abakulu baayimbula abawanvu n’abampi bagende bamukwate abitebye. Abaserikale bajja n’olupapula olubawa obuyinza okumukwata “Warrant of Arrest.” Baba bayimiridde awo balowooza bwe baba batandika okumukwata, amatu gaabwe ne gawulira ng’ayogera nti ‘Temusalanga misango nga musinziira ku bya kungulu byokka, naye musalenga mazima.’ Eee Ekigambo ekyo baakiwulira ne kibanyoolamu!
 
Baali bakutte empingu mu ngalozaabwe bwe yagamba nti, “Wasigaddeyo akaseera katono nga ndi nammwe. Oluvannyuma ngenda kuddayo eri oli eyantuma. Mugenda kunnoonya naye temulindaba, ate eyo gye ngenda mmwe temusobola kujjayo.”
 
Abaserikale baali weebali nga beeteesa bya kumukwata bwe yagamba nti “Buli yenna alumwa ennyonta ajje gye ndi anywe. Buli yenna anneewa, ebyawandiikibwa bigamba nti ‘Mu ye mulivaamu amazzi amalungi agakulukuta.’”
 
Awo ogubiina gw’abantu bwe gwatandika okuvuuvuuma bye baali bamulowoozaako, abaserikale ne baddako emabega katono. Bayibuli egamba nti “…abamu ku bo [abaserikale] baayagala okumukwata, naye ne wataba n’omu ku bo yamussaako n
Era nti: “Awo abaserikale ne baddayo eri bakabona abakulu n’Abafalisaayo . Ne bababuuza nti lwaki temumuleese? Abaserikale ne baddamu nti tewali muntu n’omu yali ayogedde bigambo biwoomu bisitula bulamu bwa muntu nga musajja oli.”
 
Njagala kubategeeza nti waliwo ekyenjawulo ekiri mu ddoboozi lya Mukama waffe Yesu ekisobola okukuziyiza okukola ekikyamu ky’obadde otegeka okukola. Ebiseera bingi Mukama ankuteko nesikola nga bwe ndowooza naddala nga bye ndowooza bizikiriza.
 
Bwe wabaawo omuntu n’omu wano ampuliriza asobola okwegamba yekka atandike okuwuliriza eddoboozi lino eriva mu ggulu okusinga okuwuliriza ago ag’ensi amangi agaleekaanira waggulu, omuntu oyo yandifunye obuwanguzi mu buli mbeera gy’alimu. Kye njogerako nkimanyi. Waliwo bangi abantu ffe nga mu mitima munda mulimu olutalo oluyinda oluyitibwa ssematalo nga tebamanyi na kya kukola.
 
Owooluganda, weeyigirize okuwuliriza eddoboozi eryo erikkakkanya amazzi agayira munda mu ggwe.
 
Ffenna tumanyi nti ensi mu kakyo kano ekyuuse nnyo. Waliwo amaloboozi mangi agagezaako okutusikiriza okweyisa nga bwe tulaba, nga tewakyali kituufu na kikyamu, oba kitukuvu na kitali kitukuvu.
 
Amaloboobozi g’ensi gatugamba nti tekirina ngeri osobola okukwata emmundu n’okuba abantu abakunyiizizza, era tewajja kuba musango kubanga olina obusungu obubimba munda mu ggwe. 
 
Amaloboozi g’ensi googera abooluganda, era gava mu buli kanyomero: mu movies, mu mawulire, ku radio, ku TV, mu ba buddy baffe, ne mu culture gye tubaamu oba wano mu Amerika, oba ewaffe e Uganda,oba awalala wonna.
 
Amaloboozi gano gatugamba nti beera n’obulamu bulala mu lwatu, ate n’obulamu bulala mu nkukutu. Nti obulamu bubwo, kale butwale nga bw’oyagala.
 
Amaloboozi gagamba nti kola buli kyonna ky’oyagala okukola, yogera buli ky’oyagala okwogera, lowooza buli ky’oyagala okulowooza, tunuulira buli ky’oyagala okutunuulira, tewajja kuba mutawaana gwonna, obulamu bubwo.
 
Naye ekibi, amaloboozi ago tegatudduukirira olutalo bwe lusitukawo mu mitima gyaffe nga luva ku ebyo amaloboozi ago gennyini bye gatuwaze okukola.
 
Ggwe nange owooluganda bwe tutavumbula kwekwata Mukama na kweyigiriza kuwuliriza nnyo tuleme kusubwa ddoboozi lye, tujja kufiirwa omulembe guno gwonna, tufune abaliddawo abasudde byonna Katonda waffe ebimusanyusa.
 
Waliwo eddoboozi eryagala okutulagirira ekkubo mwe tuba tutambulira wadde tuli wakati mu mulembe omujeemu eri Katonda.
 
 
Era ebirungi ebitali bya kiyita mu luggya tebisangibwa walala wabula mu kutambula nga tudda eyo Katonda waffe gy’ayagala tudde.Tetuyinza kumanya wa Katonda gy’ayagala tudde wabula nga tuwulidde eddoboozi lye.
 
Wadde ng’ensi ereekaana nnnyo okulangirira ebyayo, eddoboozi lya Katonda waffe likyayogera, era abo abaagala, baliwulira, abatakkiriza kuwugulwa baliwulira ne libalagirira ekkubo ery’okutambuliramu.
 
Mu nsi ya leero omuntu awummulire wa? Kizibu n’okubaako gwe weesiga. N’abakulembeze baffe batulimba bulimbi. Bekkusa bokka. Mikwano gyaffe batusalira misango, batugeya. Bigambo by’ani bye tuba tukkiriza tubyesigamyeeko obulamu bwaffe? Ani gwe tuba twewa ne twemalamu nga tetulina kye tutya? Tewali! Naye waliwo eddoboozi eryogera ate nga gwe livaamu atwagalaaaaaa era atwagaliza birungi byereere ebya namaddala!
 
Abamu ku mmwe n’obulamu bwennyini mubukooye. Mukooye okukabasana n’obulumi obutawona obuli mu mitima gyammwe. Mukooye embeera gye mulimu okulabirira kino na kiri. Mukooye okugezaako n’olemwa nogezaako era n’olemwa! Mukooye. Naye waliwo eddoboozi erigamba nti “Jangu gye ndi.”
 
Bannange, waliwo eddoboozi erikoowoola. Eddoboozi eryo ligezaako okuwulirwa buli omu ku ffe. Ligezaako okusirisa amaloboozi g’ensi, lisobole okutuyamba. Eddoboozi eryo lituwonya. Tujja kulifiirwa singa tetuwuliriza nnyo.  Tujja kufiirwa eby’omuwendo Katonda waffe by’atwagaliza bwe tutasirisaamu ku luyoogaano lwe tumanyidde ne tuwuliriza.
 
 
Eddoboozi lye lyogera gye tuli. Lituyita tutambulire mu butuukirivu munda ne ku ngulu, mu kyama ne mu lwatu. Katonda waffe ayagala tutambule naye mu bulamu bwaffe. Naye tetuyinza kuyiga kutambula naye wabula nga tuwulirizza eddoboozi lye.
 
Kati ka nkubuuze owooluganda:
 
  • Ddi lwe wasembayo okuwulira Katonda ng’ayogera naawe? Tomuwulirangako ? Oli bubi nnyo munnange era olina okutandika okuwuliriza. Sirisa amaloboozi gonna agabadde gajja gy’oli. Omuwulirize. 
  • Oba, edda wali owulira Katonda ng’ayogera naawe naye kati takyayogera? Naawe oli bubi ddala mukwano gwange. Komawo mu kifo kyo we waseeseetuka. Damu okuwuliriza eddoboozi lya Katonda wo. 
  • Katonda ayogera mu biro bino abooluganda nga bwe yayogeranga n’abantu be okuva edda n’edda. Eddoboozi lye lijja ku lulwo ggwe, kubanga akwagala nnyo. Liwulirize ozimbibwe, oweebwe essuubi, olokolebwe, ositulibwe.
  • Eddoboozi lye, lye lyokka lye twetaaga mu nnaku zino entabangufu omuli vvaawo mpitewo mu nsi.
  • Siriikirira owulire Katonda wo ng’ayogera gy’oli era okwate ky’akugamba.
  • Mu linnya lya Kitaffe, n’Omwana, n’Omwoyo Omutuukirivu
 
 
SUNDAY JAN 10 2010
Sermon by William Nyende
 
Demographic and climatic interplay
Given the speed of demographic change in many least-developed countries, it is perhaps no surprise that population growth is identified as problematic in strategies concerned with natural resource depletion. For example, the populations of Rwanda and Uganda are, respectively, projected to roughly double and triple by the year 2050. Modern contraceptive prevalence remains low in both countries; in Uganda it is 18% and in Rwanda 10%.
This high rate of deforestation and forest degradation suggests that if nothing is done, Uganda may lose her natural forests by the end of this century.
 
Sermon
What problems have bothered you most during last year? Are they still bothering you?
 
Get answers from the audience.
 
Four steps to get your salvation/solution
 
Define salvation:  Ekyokudamu oba ekyo kusalawo.
The four steps
# 1: Listen with your physical ears
Listen to all ideas without discrimination.
Reading: Luke: 3:1-3
John Baptist was the TV ads of today
Explain briefly.
#2: Meditate
Think through the perceived ideas.
Reading: Luke: 3: 15
Do not let the ideas disappear without thinking about them.
#3: Stop locking up the messengers and their message in prisons
Sometimes salvation/solution comes in form of rebuke
Reading: Luke: 3: 19-20
Example one: Loosing a job because of late coming, may be thrown into the prison of discrimination
Example two:Being warned by an African (Detroit case), may be thrown into the prison of despise.
#4: Listen with your spiritual ears
God uses the Holy Spirit to distinguish a special case from a variety of options. Therefore it requires spiritual ears to pick a spiritual message.
Reading: Luke: 3: 21-22
 
Food for the thought
Dr. Martin Seligman’s formula for happiness states “happiness = Genetic-set point + circumstance + voluntary change”.
 
Explain briefly:
Example: Winter clothings- Embugo vs Kabuti
Conclusion
In this fast changing world we need to have open minds. Minds that can listen with the physical ears, meditate on the ideas, minds that are prisons free, and sensitive spiritual ears.
 end end.....
 
 
 
 
Newyears day Jan 1 2010
Sermon by Rev Christine Nakyeyune
 
Text: Mathew 25:31-46.
Mu ssuula eno ey'abiri mu ettaano mu Njiri ya Matayo, Mukama waffe ayigiririza abagoberezi be ffe, engeri gye tusaanye okwetegekeramu okukomawo kwe, n’engeri gye tusaanye okutambulizaamu obulamu bwaffe, okutuusa lw’alidda. Mulimu ebitundu bisatu.
 
Ekitundu ekisooka ennyiriri 1-13, kyogera ku bawala kkumi, abagezi bataano, n’abasiru bataano. Abawala bano, baagenda okulinda abagole., omwami n'omukyala , abaali bakagattibwa. Naye abagole bwe baalwa okutuuka okuva mu bifaananyi, abawala bonna ekkumi baasumagira,ne beebaka, ettaala zaabwe ne zisigala nga zaaka, era ne ziggwaamu amafuta, ne zizikira. Abagole bwe baatuuka,  abawala baawawamuka mu tulo, ne bazuukuka,  ne beetegeka bagende beetabe mu kujaganya. Twalabye nti ettaala zaabwe zaali zizikidde ng’amafuta gaweddemu., kyokka ,abagezi baali beeletedde akiba y’amafuta. Kale baagateekamu, ne bakoleeza, ne bagenda basisinkana abagole.
 
Bali abasiru tebaaleeta akiba y’amafuta. Wabula abagole bwe baatuuka, ne badduka bagende mu maduuka bagule amafuta. Kyokka baagenda okukomawo ng’abagole bamaze okuyingira mu “Sons of Italy” nga n’enzigi ziggaddwawo.
Wano Mukama waffe atuyigiriza nti buli omu ku ffe avunaanyizibwa yekka embeera y’omwoyo gwe. Buli omu alina kwefaako yekka okukuza okukkiriza kwe, okunyiriza olugendo lwe olutukuvu, n’empisa ze.
Mu kitundu ekiddako (vs14-30) Mukama waffe ayogera ku baweereza basatu Mukama waabwe be yawa obuvunaanyizibwa.  Buli omu yaweebwa ssente azikozese ku lwa Mukama we eyali agenda safari okutuusa lw’alikomawo. Abasooka ababiri baakola nnyo ne bazaaza mu ssente ezabaweebwa. Buli omu yazaazamu emirundi ebiri. Naye owookusatu yeesulirayo gwa naggamba, nganoonya kwegendereza butanenyezebwa mukama we naye nga tayagala kutawaana na kukola nnyo. Ssente zeyaweebwa yaziziika mu ttaka era mukama we bwe yakomawo, ssenkaggale naggya ssente mu ttaka nazireetera mukama we.
Mu kitundu kino Mukama waffe atuyigiriza nti tukozese bulungi ebitwazikiddwa Katonda mu bulamu bwaffe bituyambe okukukula mu kwezimbamu obulamu bwa Katonda, obulamu Obukristaayo, obulamu obusanyusa katonda. Bulikyetulina mu nsi tekuli kyaffe. Bya Katonda so sibyaffe
Mu kitundu ekisembayo mu ssuula eno kye tusomye mu njiri ya leero (vs 31-46),omulamwa gwogera ku ngeri gye tuyisaamu bantu bannaffe, ffe aba Mukama.
 Tekyogera ku biki bye tukkiriza, oba bituufu oba bikyamu. Ekyokulabirako, tekyogera ku walokoka oba tolokokanga? Tekyogera ku kwenenya bibi, oba ku kugaba mu kanisa, oba okujjanga okwetaba mu kusinza, oba obulokozi bwaffe okwesigama ku kisa kya Katonda kyokka, oba ebifaanana ng’ebyo.
Mu nnyiriri zino, Mukama waffe agulumiza ensonga y’okufuuka abantu abeekisa, abalumirwa abalala, n’okusinga abanaku, n’abali mu buzibu, abatuuse ku kisenge, n’abali bwe batyo, bwe tuba tunaabeera abantu ddala abatya Katonda, okuggyako nga tunaabeera ku byaffe nga tujja mu kanisa kukola club twesanyuse ffekka.. Bino wano Mukama waffe by’atusuubira okutambuliramu. Buno bwe Bukristaayo.
Mukama waffe ayagala entobo y’obulamu gye twakuliramu esiguukululwe, tufune empya etambulira ku kwagala, n’ekisa, n’obusaasizi. Of course sitegeeza kwagala kuno okubeera wakati w’omusajja n’omukazi, oba okwagala okukoma ku mikwano gyaffe oba ku abo be tumanyi oba betukwatirwa ensonyi. Okwagala kuno Mukama waffe kw’alafuubaana okututunuzaamu, tekufa ku ani gwe kwagala. Kwo kwagala bwagazi, kubanga kulina omusingi ogwagala Katonda. Omulokozi atusindika ffenna abaatula erinnya lye tugende tumwagalire abantu be bonna omuli abanaku be, ne bonna abali mu bwetaavu ( abayala, abatalina kya kwambala, abasibe, abalwadde, abalekeddwa ettayo, abagwiira ne ba strangers.) Bwe tuba tunaabeera Abakristaayo, Omutandisi w’Obukristaayo atuwa wano ebiragiro kwe tuteekwa okutambuliza obulamu bwaffe: mu luzungereza kye bayita Marching Orders: Okutambulira mu kwagala ne mu kisa n’obusaasizi.
Ate ka twetegereze: Mukama waffe agamba nti bwe tutatambulira mu kwagala ne mu kisa ne mu kusaasira, tetumumanyi twerimba bwerimbi. Ategeeza nti bwe tumumanya ddala, twesanga bwesanzi ng’okwagala n’ekisa n’obusaasizi bitumaamidde oba oli awo mpolampola, naye mu dda bimala ne bisimba amakanda mu ffe, okwekulumbaza, nokwefaako ffekka nga bitwabulira byokka. Bwe kitaba bwe kityo, olwo tuba tetumumanyi era bw’alidda agenda kutugoba okuva w’ali.  
 
Kati bannange, tuli wano mu St Peter's Boston. Tukoze tutya okugondera Marching Orders za Mukama waffe zino? Ate tutandika Mwaka Muggya. Kiseera kya kutunula mabega okulaba we twalemwa mu mwaka omukadde, tulongoose, twenenye, tuyingire omwaka omuggya n'amaanyi mapya, era n'obumalirivu.
Buli omu weetunuulire wekka. Oyinza otya okwezimbamu obulamu buno obw'ekisa, obusaasizi, obuwombeefu, obuteekulumbaza, obulumirwa abali awazibu, obukolaganira awamu, obuwagira banno, obutalumwa nga munno afunye ekirungi wabula okwebaza Katonda wamu naye, naawe n'olinda olunaku lwo? Twalabye okusooka nti buvunaanyizibwa bwo okubwezimbamu obulamu obwo. Ate tukimanye ffenna nti obulamu obwo tebujja bwokka. tobeera awo n'ozinga emikono n'obulinda bujje.
Kale abooluganda, Mukama waffe atuyita nga tutandika omwaka guno 2010 tudde ku mulimu, twezimbemu obulamu buno obumusanyusa ennyo Mukama waffe.
Kale wiiki eno, nkusindika, mu linnya lya Mukama wo era Mukama wange Yesu Kristo, genda onoonye abanaku be, obamuyambire nga bw'osobola, era okukola bwotyo kikufuukire enkola yo mu bulamu bwo bonna enakku zo zonna.
Mu linya lya Kitaffe, N’Omwana, N’Omwoyo Omutukuvu. Amiina.
 
SUNDAY NOVEMBER 29 2009 SERMON by Rev Ted Gaiser
Luke 21:25-36                                                                        St. Peter’s Church 1 Advent                                                                                                      29 November 2009
 
Good Morning! Muli Mutya Leero?
 
As you just heard, I support global mission efforts in the Dioc. of Mass. I’d like to begin this morning with a story from one of my mission trips.
 
During the civil unrest in El Salvador in the 1980s, there were many occasions when Fr. Luis, dean of the Episcopal cathedral, would be arrested by the military for harboring revolutionaries. He shared with me that during that period, he would allow families to stay on church property and the women of the parish would cook meals for them. On more then one occasion, the military would lock the gates to the church for days, turning the church yard into a prison. Women from the church would come to the main entrance and slip food through the gates to feed the people.
 
InNovember of 1989, the military became much more aggressive. On the 16 of that month, six Jesuits, their housekeeper and her daughter were murdered in gang slaying style by officers in the Salvadoran Army. Over the next few days there was a massive round-up around the country and most clergy were imprisoned. Fr. Luis was arrested and placed in a cell with so many men that they had to take turns sleeping, because there wasn’t enough room for everyone to lie down at the same time. Based on his history of feeding the poor and speaking out about injustice, he assumed that it was only a matter of time before he would be executed.
 
On Christmas Day, the military decided they would allow families to come into the prisonfor a brief visit … the vast majority of visitors were women and children. When the women realized there was a priest among the men, several took off their scarves and covered a bench. Many of the men took their gifts of bread and water that had been brought for them by their families … in many cases probably all that their families had … and placed them on the bench, and asked Fr. Luis if he would celebrate the Eucharist. There he was, confident this would truly be his last supper, given his expectation that he would soon be executed, with those who had so little, being asked to celebrate the hope that is Christ who came in to the world … and who has promised to come into it again.
 
Civil wars around the globe … war in Iraq … war in Afghanistan … terrorist attacks in the Philippines … the destruction of the World Trade Towers in NY … global warming … AIDS … Malaria … the swine flu pandemic…world hunger … the world economic collapse …
 
“Wait a minute! Did someone say Christmas is coming? What about Silent night, Holy night, All is calm, All is bright?" Instead what do we hear in today’s Gospel"...nations will be in anguish... the roaring and tossing of the sea...People will faint from terror, apprehensive of what is coming on the world...the heavenly bodies will be shaken." Where is Santa Clause when you need him? Why in the world would the church choose a Gospel lesson such as this to begin Advent and our preparation for the coming of the Christ child?
There’s a good reason. The sad truth is that we don’t live in a "Santa Claus" world. Just turn on the news or pick up the paper. Violence on a military base in Texas … young children kidnapped, raped and murdered … Somali pirates taking hostages ... terrorist bombings ... and on and on ...
Indeed, "peace on earth and mercy mild ... Yeah, right! … " What a world! Gee … Merry Christmas! … Children's visions of sugar plums are washed away with the tears of adult disappointment and despair as we bury our children carried home from war or dead from disease. Disease and death are our constant companions. The fear and foreboding of which Jesus spoke greet us at every turn. Somehow we need to be reminded that this misery is not the end of the story.
For me that reminder is right in the middle of today’s text. Jesus has said that terrible things are in store - we can understand his imagery to be apocalyptic, seeing signs of the end-of-the-world or we can understand it to mean the awful stuff that each of us confronts in the course of our lives. That’s the way I choose to interpret it this morning. I don’t worry about the end of the world; I worry about the here-and-now. Luke reminds us to live our lives trusting that he keeps his promises, that Jesus is with us in the chaos of our daily lives, in the ordinariness and in the tragedy that daily life affords. We read, "When these things begin to take place, stand up and lift up your heads, because your redemption is drawing near. The disappointment, the despair, the disease, even death, doesn’t have the final word. GOD DOES!
 
We live in anxious times, as did the people who lived when Christ walked this earth. There was always some would-be conqueror on their doorstep. Justice was often fleeting. But the good news in our Gospel today is that, despite the fact that these ARE anxious times, such anxious sometimes that it might look to some like the end of the world, Jesus says we can stand and lift our heads up. For there is something that has power over war and disease and disaster … and our redemption is near. Advent calls out to us with a message of hope.
 
Afriend of mine used to say that to him Advent was a drag, because we already know what happens. Well, in a certain context of remembrance, yes, we know that God came into the world. But to us in 2009, maybe the reality of Advent is as a kind of practice … learning to accept that we don’t know how or when God will enter our lives, or come into the world again. And since we don’t know, we need to be humble in accepting that we can’t controlGod’s appearance, but simply learn to live with the hope and expectation.
 
Humility in scripture is often tied up with human beings who are in affliction, poverty, and suffering, … situations in which we must acknowledge our own helplessness and utter dependence upon God. From my perspective, to truly have a sense of hope, we must begin from a place of humility before God. So to me, there is a connection between humility and an openness to hope in and through Christ.
 
As I think about today’s gospel reading, and the sense of longing and hope that we practice in Advent, I recall the many hours of Advent I have had in my own life, where I waited and hoped. I recall waiting in high school for the letter that would say whether or not I got in to the college of my choice, and waiting on scholarship applications for graduate school. I recall waiting to learn whether or not my friend had survived the removal of a brain tumor. I recall waiting to hear whether my offer had been accepted on my house, and waiting on the letter from my doctoral committee that would indicate whether or not they thought I was ready to defend my dissertation.
 
I’m sure you can recall many of your own experiences of Advent … waiting for the arrival of a new child … waiting to hear about a job opportunity … waiting to receive the results of a loved one’s biopsy. Or maybe you remember being overwhelmed with grief due to a major personal loss, or living through a harrowing experience such as acts of political violence. These are all personal ways in which we can relate to the hope of Advent … the hope that God will act … that Christ will be born into the world … born into each and every one of us.
 
AsI think about this ideaof hope, I find myself drawn to the many ways in all of our lives where we express and live out that hope … and all the ways in which we, as Christians, become that symbol of hope, whether or not we know it. It seems to me that central to our Christian belief is a message of hope. Furthermore, Advent and today’s Gospel reading are reminders of that hope. Every Sunday, we state emphatically “Christ will come again.” And in the meantime, we continue to express that message of hope in the work that we do in the world.
 
When I was in the ordination process I interned in an incarceration facility for boys between the ages of 13 and 20. All had been convicted of a crime of sex, drugs or violence and now found themselves wards of the state. I spent evenings with the boys a couple of nights per week over a period of many months. One evening, in the course of discussions, one of the boys asked me about my internship. He thought it was nice that church groups came, but was more or less curious as to why I, a postulant for holy orders, was spending evenings in a boys prison as part of my formation. He was confused as to why my Bishop would “allow me,” as he put it, to come to this place. I got the sense that he didn’t think this was the kind of place where I’d learn about important church things, and also maybe that he was looking for some kind of hope … that this might mean someone actually cared about the fact that he was in this place … someone that didn’t even know him. I knew this young man was going to hang on to every word I offered, so I struggled to choose my words carefully and hoped that the Holy Spirit would guide me. I finally said that I guessed I was a kind of messenger of the church … and that there were people in the world that cared about him … and those people included me. And I explained that for me that was central to my understanding of Christianity, and that was what ministry was all about … being with people in whatever place that might be.
 
I’d like to think I was a symbol of hope and transformation for this young man … a symbol of a different world than he had experienced in his short life … And in some way, he was a reminder of God’s presence in the world and a symbol of hope for me. 
 
As I think about hope and transformation of Advent, another experience comes to mind that was so powerful that it still remains quite vivid for me. A few years ago, I found myself at this same time of year struggling to pull all the ends together for the holidays … finish my shopping … complete a proposal for work … and write a sermon for that Sunday’s service. I was experiencing the rush of the holiday season, and feeling as though there were too many tasks before me with too little time to complete them all. I found myself on this particular evening, as I so often do, struggling to play by the rules. Attend all the meetings I’m supposed to attend … meet deadlines, whether or not they’re self-imposed … and be efficient with my time management. And as such, get so caught up in the stuff of my life that I fail to slow down long enough to encounter God. Because I had little time available to complete the tasks at hand, I was avoiding the telephone. I reasoned that the vast majority of calls would only be marketers and solicitations, so why bother. At one point, however, I felt strangely compelled to pick up the receiver. And as I raised the phone to my ear, I continued to have second thoughts. When I answered, I discovered it was a friend. My next natural impulse was wanting to say “I’m too busy to talk” or “sorry, but I really need to make this call short.” But as I began to listen to her talk, I realized there was something more to this call. “Ted, she said, I’m sorry for calling you because I know you’re very busy, but I didn’t know who else to call.” “I’m scared, she said, choking back her tears. And I’m embarrassed to be sounding like this with you over the phone. She began bearing her soul to me, sharing the very complex and difficult issues she had been struggling with for some time. … It soon became clear to me that her fear was that she would hurt herself. As I continued to listen to her story … holding on to the line … thoughts of finishing the sermon I was working on drifted away. All I could think about was staying on the line … keeping her on the line …
 
The next day, I found myself reflecting on the fact that this was not the God I had expected to encounter that night … or that Advent. I, too, was looking for a hope of my own … hope that I would find the inspiration needed to complete a cracker jack sermon … hope that I would be able to find the time in my schedule to get everything done ... hope that somehow God would act. And God did act … as God always does … calling me out of the busyness and self importance that had become my life. … hope … my friend was clearly in an emotional place where she was desperately in need of hope … hope … that someone would be there for her … hope … that she would find her way out of her despair … hope …   I had hoped for help, and in an unexpected way I found it, and it was transformative … reminding me of what’s important … reminding me of the real message of Advent … and at the same time, humbling me before my God.
 
Today,I share with you a message … Luke’s message … a message of hope …
 
Inthe name of God … Father, Son and Holy Spirit. Amen.
 
SUNDAY  JULY 19  SERMON by Rev Kezlon K. Semanda
 
ST. PETERS ANGLICAN CHURCH OF UGANDA, BOSTON.
 
19th July 2009 (7th Sunday after Pentecost)
 
Message: Katonda yatuyita kubeera Bayigirizwa (Matayo 28:19)......by Very Rev. Kezlon K. Semanda
 
Story: Woman who sat with me on a plane from England.............
 
Ekanisa erimu ebika by’abantu bisatu.
 
1. The Attenders – Bano be Bakulistaayo abajja obuzzi naye nga beesamba obuvunanyizibwa bwona obubeera mu kanisa.
 
Nabo balimu ebika bisatu – 1) Back Sitters, 2)  Early Departers, and 3) Seekers.
 
 2. The Members – Bano be Bakulistaayo abajja mu kanisa yabwe nga bawulira ddala yabwe.
 
- Beetaba mu buli ekikolebwa
- Baba banyikivu okusoma buli lwa sande
- Bawaayo obudde bwabwe, ebiseera, ne sente ku lwe kanisa
- Balaga obuvunaanyizibwa mu kanisa ku buli nsonga
 
 3. The Disciples – Mu Bayibuli b'ebayitibwa Abayigirizwa.
 
- Be Bakulistaayo abayamba abalala okweyongera okukula mu kukkiriza.
- Be batwala okukkiriza kwe kanisa ebweru mu bantu, ne bakuyigiriza, ne baleeta n'abantu abalala mu kanisa.
- Bawulira essanyu nga boogera ku Yesu buli wamu, n’okumuweera obujulirwa.
- Baleeta enkyukakyuka mu bulamu bw'abantu buli we babeera – ku mirimu gyebakolera, mu maka gye bava, ne mu mikwano gyabwe.
 
Ekanisa esinga kwetaaga kuba na ba ‘disciples’ so si ba ‘members’.
 
Mu kitabo kye The Purpose-Driven-Church, Ric Warren agamba bwati:
 
“Embaawo zaffe ez'ekanisa nyingi zijjuddemu abantu abatalina kyebakola na kukkiriza kwabwe okujjako okukuuma   obukuumi kyokka!”
“Many church pews are filled with members who do nothing with their faith except keeping it!”
 
Naye okukkiriza kw'ekikulistaayo Christian faith si kwa kukuuma bukuumi kyokka, wabula twakuweebwa tukugabane nabalala. Tulina okukufulumya ebweru we kanisa, nabalala balyoke bakufune.
 
Yesu yatulagira nti  "Mugende munsi zonna mubuulire enjiri........." Matayo 28:19-20, Makko 16:15-16, Acts 1: 8
 
 Our mission field is outside the church.
 
Omuyigirizwa y'ani? (Who is a Disciple?)
 
Omuntu ayigira ku muntu omulala, n'oluvanyuma naye natwala mu maaso enjigiriza eyo'
 "One who embraces and assists in spreading the teaching of another"
 
Katonda yasalawo okulokola abantu bonna nga ayita mu mwana we, era ayagala ensi zonna zimumanye. Yokaana 3:16
 
Naye Omwana we abantu tebayinza kumumanya wabula nga waliwo amubuulidde? Katonda yalonda ekanisa ye mw'aba ayita okumanyisa Omwana we nga akozesa abantu abamutegedde .
 
Abantu abo ye ggwe n'ange!
 
Ekanisa eyasooka omulimu gwokubuulira enjiri yagutwala nga gwali mukulu nyo. Tulaba nti ne mu biseera ebyokuyiganyizibwa Abakulistaayo (abaali mu Yerusalemi) baddukanga babuulira enjiri. Acts 8:4
 
Obanga Abakulistaayo abo baakikola wakati mu kuyiganyizibwa okungi, ffe abataliiko atuyigganya lwaki tetukikola n'obuvumu obungi awamu n'okumwebaza?
 
Tusaana tukimanye nti Enjiri ya Yesu Kristo erina amaanyi agakyusa obulamu bw’omuntu. Bwebuulirwa abantu bakyusibwa obulamu bwabwe, bajja eri Katonda, era batandika okumwagala n'okumusinza.
 
Mmaliriza nga ngamba nti,
 
Katonda yatuyita kuba Bayigirizwa. Tusaanye tuseesetuke okuva wetuli (okubeera ba members kyokka mu kanisa), wabule tufuuke Abakulistaayo abasobola n'okuleeta abalala.
 
 "Abo abakyusa abangi eri obutuukirivu balyakaayakana nga emunyenye ez'omu bbanga" Danyeri 12: 10
 
SUNDAY JULY 26 SERMON
 
ST. PETERS BOSTON CHURCH OF UGANDA, U.S.A
 
26th July 2009 (8th Sunday after Pentecost)
 
Message: “Mu buli kigambo nga weeraganga okuba eky’okulabirako eky’ebikolwa ebirungi………..ng’olaganga obugolokofu, omuntu alimu ekitiibwa, era ow’ebigambo eby’obulamu ebitanenyezeka……”. Tito 2: 1- 15
 
Theme: Okutambula kwaffe kukulu nnyo nga Abakulistaayo By Very Rev. Kezlon K. Semanda Introduction: Empisa z’omuntu abantu bazigoberera. N’olwekyo kikulu nnyo okutambula obulungi nga Abakulistaayo nga twegendereza kubanga empisa zaffe abantu abalala bazikoppa.  1.     Abantu tukoppa empisa (Human Beings are Imitative by nature) Kitulimu butonde okukoppa empisa z’abalala, naddala mikwano gyaffe betubeera nabo, oba abantu betwegomba nga tulaba batusinga(those we admire). Tugezaako okubafaanana, ebiseera ebisinga twagala tukole nga bbo, twogere nga bbo oba tutambule nga bbo. Emisono gye ngoye abantu zebambala, oba engeri gyebakolamu enviiri (naddala abakyala) ebiseera ebisinga bamala kubikoppa ku balala. Illustration 1 – Waliwo omusono gwe nviiri ogw’acaaka ennyo mu Uganda nga baguyita ‘Janet-Cut’. Abakyala ba Uganda baagukoppa ku mukyala muke mbuga(first lady) kuba naye gwemusono gweyakolanga! Illustration 2 – Nze nali nyonoonese mu High School nga ngezaako nkyuse entambula yange, ntambule nga Omusomesa wange eyansomesanga okubala eyatambulanga y’ewese nga asitudde ku kibegabega kye!   Mu baluwa ya leero gyetuwulidde  Paulo yali akubiriza Tito okugezaako okutambula obulungi nga omuntu wa Katonda.   Yamugamba nti “mu buli kigambo kyona nga weeraganga okuba eky’okurabirako ekye bikolwa ebirungi………………”    2.     Tuyigire ku bulamu bw’abantu betusomako mu bayibuli (Learning from Bible models) Bayibuliyaffe erimu eby’okulabirako bingi ebya bantu abaatambula obulungi, era betuyinza okuyigirako mu kutambula kwaffe. Bayibuli etuyigiriza nti ‘tubatwale nga ekyokulabirako kyaffe’.  Yusufu ne muka Pontifali. Yagaana okwagala muka mukamaawe, newakubadde yali amukwasizzaa obuvunaanyizibwa bw’okulabirira ennyumba ye yonna. ”Kale nyinza ntya okwonoona okwenkanidde wano n’okusobya ku Katonda.” Verse 9 (Gen. 39:2-23)  Luusi ne Naume. Tulaba eky’okulabirako kya Nyazaala eyayagala Mukamwanawe namwerabiza ne ggwanga lye. “Gyonoogendanga yonna nange naagendanga naawe, abantu bo nange be banabeeranga abantu bange, ne Katonda wo nange yanabeeranga Katonda wange” Luusi 1:16  Suntuke ne Euniike. Bano baawaayo enyumba yabwe eri ekanisa okubeera awokusabiranga n’okubuuliranga enjiri mu kibuga kye Kolinso. 1 Cor. 16:19   Paulo naye teyayosanga bulijjo kutegeeza Bakulistaayo mu kanisa nga bweyali ekyokulabirako jebali   3.     Naffe tusobola okuba eky’okulabirako (We can be living models) Naddalanga tukyali mu bulamu buno. Tetujja kumala kufa tulyoke tufuuke abatukuvu. Ekanisa za Paulo zeyawandiikiranga, Abakulistaayo abaazirimu yabayitanga saints oba abantu ‘abatukuvu’ (soma Abakolosayi 1:2, Abafiripi 4:22)  4.     Tufube okubeera abantu abalimu ekitiibwa (People of Integrity & Sound Character) Abakulistaayo Bayibuli etwogerako nga abantu ab’agulibwa n’omuwendo omungi, abantu abaanunulibwa si na zaabu oba feeza wabula n’omusaayi ogw’omuwendo omungi ogw’omwana gw’endiga. 1Peetero 1:18. Awalala tuyitibwa ba kabona ba katonda. (Soma Abaebulaniya)  Paulo atwogerako nga “abantu Yesu be yeerongosereza nga eggwanga ery’envuma, erinyiikirira bulijjo okukola ebikolwa ebirungi.” Tito 2:14.  N’olwekyo, tokole ebikolwa ebirungi. Paulo agamba nti -   “Abasajja abakulu nga si batamiivu, abalimu ekitiibwa, abeegendereza, abalina obulamu obw’okukkiriza, …………..” verse 2   “Abakazi abakulu nga mwewombeeka, si abawaayiriza(oba abasalaganya ebigambo), abatatamiira, abayigiriza ebirungi(ennaku zino n’abakazi abakuze mu myaka bataamye bw’olabira ku byebakola), mulyoke mwegenderezesenga abakazi abato (n’abawala) baagale ba bbaabwe, abaana baabwe, okuba n’obulongoofu, okukolanga emirimu, okuba n’ekisa,….” Verse 3-5  “Abavubuka nabo nga beegenderezanga,……” verse 6  “Omuvubuka anaalongoosanga atya ekkubo lye? Nga yeegedereza ng’ekigambo kyo bwe kiri” Zabbuli 119:9  Mu linnya lya Kitaffe, n’Omwana, n’Omwoyo Omutukuvu – Amiina.