Homily for the Feast of Divine Mercy (Second Sunday of Easter)

Divine Mercy Is Relentless

Rev. Marcel Emeka Divine Okwara, CSsR

Homily for the Feast of Divine Mercy (Second Sunday of Easter)

Church of St. Bridget of Minneapolis, MN

Sunday, April 12, 2026

On this Divine Mercy Sunday, I would like to take you back to the Passion Story we read on Palm Sunday. Each year, we read one of the Passion accounts from the Synoptic Gospels, and this year, we focused on Matthew’s Passion narrative. A key feature of Matthew's account is his depiction of Judas. Among the four Gospel writers, Matthew highlights Judas more, especially his deep regret over betraying the Lord. Matthew does not demonize him; instead, he shows his genuine remorse for his actions: “Then Judas, his betrayer, seeing that Jesus had been condemned, deeply regretted what he had done. He returned the thirty pieces of silver to the chief priests and elders, saying, ‘I have sinned in betraying innocent blood.” 

Throughout Christian history, Judas has often been portrayed as the most evil person ever to exist. Although the name “Judas” now symbolizes treachery, its original meaning carried a positive connotation. “Judas” is derived from the Hebrew name Judah, meaning “praised,” “thanksgiving to God,” or “let God be praised.” When we describe Judas as the worst human ever, we often overlook the deep remorse he felt. After realizing what he had done, he didn't make excuses like many of us do. He was not indifferent to his actions, nor did he justify himself. Unlike some, he didn’t shift the blame onto Jesus or the Apostles. Instead, he honestly admitted his wrongdoing. Moreover, Judas tried to make amends by returning the money he received for his betrayal. Matthew states, “He returned the thirty pieces of silver to the chief priests and elders.” When the Jewish leaders rejected his offer, he didn’t keep the money; instead, he threw it into the temple and, overwhelmed by despair, went off to hang himself. 

Now, why am I talking about Judas on Divine Mercy Sunday? Judas’ betrayal of Jesus and his act of suicide have led many people to believe that Judas is in hell. The common interpretation over the centuries is that Judas has been, is, and always will be among the damned. I used to think so myself. But guess who else thought so? Great saints like John Chrysostom, Augustine, Thomas Aquinas, and Alphonsus Liguori— the list could go on and on. A large number of figures in our great tradition believed that Judas is clearly in hell. However, there are others who hold a different view. I have mentioned several times in my sermons that when the Church canonizes a saint, she is definitively declaring that such-and-such is in heaven. But there is no opposite canonization or affirmation that such and such are in hell. I made that point without realizing that during his papacy, the great St. Pope John Paul II also said this. Because of God’s boundless mercy, because God continually pursues us, because our ways are not His ways, and our thoughts are not His thoughts, we cannot definitively say that Judas is in hell or that anyone who commits suicide is in hell. Speaking about Judas’ fate, Pope Benedict XVI said, “Even though he (Judas) went to hang himself, it is not up to us to judge his gesture, substituting ourselves for the infinitely merciful and just God.” What exactly is the holy pontiff saying? Suspend judgment about Judas, declaring that he is definitely in hell, is usurping God's role as the just and merciful judge. 

Some of us might argue that his suicide shows he despaired and gave up on God, that it is a mortal sin he never had a chance to be forgiven for, and therefore he is eternally damned. Not so fast! In the Catechism of the Catholic Church, the Church says, “We should not despair of the eternal salvation of persons who have taken their own lives. By ways known to Him alone, God can provide the opportunity for salutary repentance. The Church prays for persons who have taken their own lives” (2283). Some of the key reasons why the Church grants Christian funeral Masses for those who die by suicide are, one, Divine Mercy—emphasizing God's infinite and incomprehensible mercy. Two, the Church recognizes reduced moral culpability due to mental illness. In CCC 2282, the Church teaches, “grave psychological disturbances, anguish, or grave fear of hardship, suffering, or torture” can lessen the moral responsibility of someone committing suicide. In response, the Church does not condemn but offers compassionate pastoral care and prayers for the deceased and their families. 

Now, before you confront me after this Mass to complain and disagree, my goal is not to defend Judas specifically, but to emphasize God's unmatched mercy. Don’t shut your mind and heart. Just consider this: is it not possible that in the deep regret and sorrow Judas felt over his terrible betrayal of the Lord of life, Jesus found enough to forgive him? The Church has not dogmatically declared that Judas is in hell. You cannot simply say that because someone took their own life, they are in hell. Why? Because God’s grace is available until the very end. God can provide the opportunity for salutary repentance. In the final moments of life, even for those who take their own lives, a person can have a moment of repentance before the soul departs. Since only God knows the true state of the dying, we cannot definitively say who is in hell. 

On this Second Sunday of Easter, I encourage you to reflect on the radical nature of God’s Mercy. Yes, a person can say no to God, commit serious sins, or speak badly of God and religion. But let’s not forget God’s relentless pursuit of the sinner. God is after us; He is the Good Shepherd searching for us. Jesus, the Good Shepherd, was betrayed by all His disciples. Peter, who was warned about his own betrayal, repeatedly said during Jesus’ trial, “I do not know the Man.” Yet, after His Resurrection, Jesus comes to them not to seek revenge, but to say, “Shalom!” Like the father of the prodigal son, Jesus was not focused on Peter’s denials or His disciples’ abandonment. Do not reduce God to the level of a human being. We are quick to give up on others, but God does not. Given even the smallest chance, God can bring us back to the path of grace. In his conversation with Saint Faustina, Jesus told her, “The greater the sinner, the greater the right he has to my mercy” (Diary of St. Faustina, paragraph 723). But long before St. Faustina wrote this in her Diary, the great St. Paul wrote, “Where sin abounds, grace abounds much more” (Romans 5:20). On the Cross, Jesus cried out, “My God, my God, why have you forsaken me?” What does this reveal? Although Jesus maintains contact with God even on the cross, He was allowed by the Father to experience the darkness of someone who has lost contact with God, someone who has endured psychological and spiritual abandonment. 

I will close with this story about Saint John Vianney and a widow whose husband committed suicide by jumping off a building. The woman was very religious, but the husband was somewhat agnostic. At some point in their marriage, the wife asked her husband if she could hang a picture of the Sacred Heart of Jesus above their bed. He reluctantly agreed out of concern for her feelings. After experiencing setbacks in his business and feeling deep frustration and disappointment over his inability to achieve his dreams and ambitions, the man fell into depression. Eventually, this depression led him to take his own life. He threw himself off a building and died. As expected, his wife, now a widow, was devastated and wondered if there was anything she could have done to prevent her husband's suicide. During this difficult time, she sought counsel from Father John Vianney, the famous priest of Ars, a renowned spiritual guide and reader of souls. When she arrived in the small town near Lyon, she was amazed to see a long line of people waiting to speak with the man of God. Overcome with grief, she knelt at the communion rail and cried. Then, to her utter shock, she heard a voice calling her name. It was Father John Vianney. When she approached him, she asked, “How did you know my name?” The priest replied, “It doesn’t matter.” He continued, “You are in despair over the death of your husband. I want you to understand that, as he was falling to his death, God showed him that image of the Sacred Heart you had hung over your bed.” The woman asked again, “How could you possibly know such a thing?” Father Vianney repeated, “It doesn’t matter. What matters is that, upon seeing it, he repented.” He is saved. He is in Purgatory, and you must pray for him.” 

Sisters and brothers, never underestimate the mercy of God. God did not spare the life of Jesus in vain. In his letter to the Romans, Saint Paul says, “He (God the Father) who did not spare his own Son but handed him over for us all, how will he not also give us everything else along with him?” (Romans 8:32) Furthermore, he says, “For I am convinced that neither death nor life, nor angels, nor principalities, no present things, nor future things, not powers, nor height, nor depth, nor any other creature will be able to separate us from the love of God in Christ Jesus our Lord” (Romans 8:38-39). How did St. Paul know these? Because we crucified God, and God returns with ever-powerful Shalom!

God bless you!

Homily for Easter Sunday

                                  “For Our Sake”

Rev. Marcel Divine Emeka Okwara, CSsR

Homily for Easter Sunday

Church of St. Bridget of Minneapolis, MN

Sunday, April 5, 2026

In the Nicene Creed, we recite, “For our sake he was crucified under Pontius Pilate, he suffered, died, and was buried. On the third day, he rose again in fulfillment of the Scriptures.” These words represent the very heart of what we believe. The CCC 571 states that “The Paschal mystery of Christ’s cross and Resurrection stands at the center of the Good News that the apostles, and the Church following them, are to proclaim to the world. God’s saving plan was accomplished ‘once for all’ by the redemptive death of his Son, Jesus Christ.”

In the course of his public ministry, Jesus did many great things: powerful and amazing preaching, astonishing miracles. He touched many lives with tenderness, respect, mercy, and dignity. But the preaching of the Apostles is that Jesus died on the cross and is now risen to die no more. The first books to be written were the letters of St. Paul. And they are littered with the proclamation of Jesus’ death and resurrection, and how those two acts changed everything. The writing of the Gospels came later on to fill out the whole story of Jesus’ life. The Acts of the Apostles also have numerous accounts of the Apostles preaching about the death and resurrection of Jesus. 

But today, I want us to focus on these three words from the Nicene Creed, “For our sake…” It is for our sake that he was crucified and died. It was not a public display of power. It is part of God's kenosis. It is part of God’s self-emptying love. God’s love knows no end and no bounds. It is all for us. Here are the three points: Jesus truly died. He was buried for three days. He didn’t just escape death; he was really dead and was buried. And he did this for us. Second point, Jesus lives today. He is not just a memory or an inspirational figure from the past. He is alive. He is alive today to help us in this life. He wants to relate to us and to be part of our lives. Some of the things that you hear some people say about Jesus are that he is not real. He is simply a figment of imagination from ancient thought. Some say he is a nice guy, a good story, maybe even a historical figure. Another deeply tragic thing some in our culture say about Jesus is that he is their imaginary friend. Some say Jesus is a creature of our own making. Jesus is who I want him to be. He speaks when I want him to speak and stays quiet when I want him to be quiet. These notions of Jesus are wrong. Jesus is not an imaginary friend, nor is he a figure from the past. He is alive, and he wants to be part of your life and mine. This is great news, and it is all for us, for our sake. 

The third point is that we shall live forever. The great St. Paul says, “Are you unaware that we who were baptized into Christ Jesus were baptized into his death? We were indeed buried with him through baptism into his death, so that just as Christ was raised from the dead by the glory of the Father, we too might live in newness of life.” Again, it is for our sake. Again, he writes, “Now if Christ is preached as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then Christ has not been raised; if Christ has not been raised, then our preaching is in vain, and your faith is in vain. If for this life only we have hoped in Christ, we are the most pitiable of men.” There we have it, we shall live forever. It is the big news. It is the greatest of all hopes. I tell you, this reality has to inform and determine how I live my life and the decisions I make. There is much more than what we see, hear, and experience in this world. Another great point is that our loved ones shall live forever. When we speak of communion of saints, we think of great people who are mentioned in the canon of the saints. But we believe that our loved ones have the possibility of a new life. This is why I always urge you to pray for your loved ones, offer Masses for them, and sit before the Blessed Sacrament. 

Sisters and brothers, life is worth living just because he lives. Jesus lives. For our sake, Jesus is risen. Alleluia. 

God bless you!

Homily for Good Friday, Year A

The Meaning of Christ’s Suffering

Rev. Marcel Divine Emeka Okwara, CSsR

Homily for Good Friday, Year A

Church of St. Bridget of Minneapolis, MN

Sunday, March 29, 2026

The importance of Jesus’ death on the cross has resonated through the ages. When Mel Gibson released his widely watched film “The Passion of the Christ,” the meaning of Christ’s suffering and death on the cross reappeared in the minds of many. I remember watching that movie on a sunny Christmas day in Nigeria and feeling emotional about the Lord's pain. I recall asking myself, “Why did Jesus have to go through this ordeal?” Does God not have a simpler way to redeem the human race? 

Now, Jesus enters the world as a warrior. In the words of C.S. Lewis, he came the way he did — a little baby born in a remote corner of the Roman Empire — because he was being secretly moved behind enemy lines. Jesus came as God’s own Son, but he entered a dysfunctional, sinful world. As he stepped into public life—preaching, teaching, performing miracles, and radiating divine presence—he sparked opposition. Throughout the Gospels, this reality is clear. Right from the start, he faces opposition. As a baby, Herod tries to kill him. His parents, Mary and Joseph, had to flee with him into exile. From the moment he appears in public, some cheer him, while others oppose him. This opposition reaches its peak in the Passion. 

When you read the powerful accounts of His Passion in the Gospels, you’ll see how all kinds of human sin, dysfunction, and corruption come together to meet Him. For example, we hear about Judas Iscariot's explicit betrayal, where he turned his back on his friend and mentor. But that’s not all. You will also notice a more subtle form of resistance and denial. For instance, when Simon Peter was confronted three times as a disciple of Jesus, he denied ever knowing Him. Additionally, when the other disciples fell asleep during His moment of truth—despite Him asking them to stay awake and pray with Him—they failed Him. You will also witness the shocking disorder and injustice of the Sanhedrin. Even after Nicodemus, one of their members, pointed out their law, which says a man cannot be condemned without a hearing of his case, they still insisted on executing Jesus. You will also see Pontius Pilate, who knows the truth but lacks the courage to act on it. Moreover, you will observe the brutal treatment by the temple guards and Roman soldiers as they torture Him and lead Him to crucifixion. Finally, you will see something most terrible: those mocking Him as He hangs on the cross, writhing in pain and dying. I tell you, all those who mocked Him are dead—emotionally and spiritually. To a great extent, their humanity has left them. 

On that cross, all human darkness and sin are exposed. Jesus reveals it through his own goodness and perfection. Eventually, he is overwhelmed by it. Then Jesus dies. He truly dies, not just apparently, not just as a play act. He dies. He was crushed by the world's evil. But then, in the Resurrection, God’s love overcomes that evil. After his Resurrection, Jesus appears to his frightened Apostles, who had abandoned him at the moment of truth, and he says, “Shalom.” He offers “Peace” to those who had forsaken him and fallen asleep when he wanted them to stay awake and pray with him. When he says, “Shalom!” it signifies that God’s love and forgiveness can swallow up all the sin of the world. What we see in the cross of Jesus is the sin of the world. In Jesus’ wounds, we see the world's dysfunction. St. Peter says that the “Author of life came and you killed him!” That means that all is not well with us. But all that sin has been swallowed up, conquered by the ever-greater forgiveness of God. That’s why in Romans, St. Paul can say: “I am certain that neither death nor life, nor angels nor principalities, nor height nor depth nor any other power can separate us from the love of God.” How does Paul know that? Because we killed God, we threw all the dysfunction of the world at God, and God still loves us. God can swallow that up in his forgiveness. That is Christianity. And that is why the cross of Jesus was necessary. That is why the cross of Jesus saves us. That is why we hold it up on Good Friday and say, “Behold the wood of the Cross on which hung the salvation of the world.” We know we are saved precisely through that terrible Cross. 

Homily on Holy Thursday: Mass of the Lord’s Supper

                         

       Why The Ministerial Priesthood Matters

Rev. Marcel Divine Emeka Okwara, CSsR

Homily on Holy Thursday: Mass of the Lord’s Supper

Church of St. Bridget of Minneapolis, MN

Thursday, April 2, 2026

I have mentioned a few times before that when someone is nearing the end of their life, friends and family should pay close attention to what they say or do. At that crucial moment, there is a heightened awareness of reality; some truths need to be shared, issues clarified, knowledge passed on, and important examples set. The conversation at this time allows the terminally ill person to express their true wishes and desires. Although Jesus was not terminally ill, his death was not caused by natural reasons; it was instead due to an exploration of violence and cruelty. Nevertheless, he had something to say and do before his Passion. The Gospels tell us that he gathered his closest friends, his apostles, for what is known as the Last Supper. During this event, Jesus does four things: First, he institutes the Sacrament of the Eucharist. Second, he washes his disciples' feet, which serves as a model of service and an example to serve one another, especially the neediest among us. Third, Jesus establishes the New Commandment: “love one another as I have loved you.” This involves selfless love, even in the face of trial and betrayal. Fourth, he institutes the ministerial priesthood. 

I have delivered several sermons on the Eucharist. Some of the titles include: ‘The Eucharist is Jesus of Nazareth, the Son of God’; ‘The Eucharist is not Something but Someone,’ etc. I have also preached many times on the significance of the Lord washing his disciples' feet and on Jesus’ call for his disciples to love one another. Today, I want to do something different. I want to preach on the priesthood. As we already know, one of the things that the Lord accomplished on the night before he died was the institution of the ministerial priesthood. 

Why did Jesus establish the priesthood? Why is the priesthood ministry so important? Who is a priest?

1. Jesus establishes the ministerial priesthood to perpetuate the celebration of the Eucharist. The priest is a fragile instrument that makes Christ truly present Body, Soul, and Divinity. Who is a priest?
2. A priest is a celebrator. He celebrates the life of Jesus. He is a man who, although aware of his weaknesses and unworthiness, strives to follow in the footsteps of Christ joyfully. Mark the word “joyfully.” Although he knows his faults and struggles are real, he remains happy. I have often said that I am the happiest man on earth. This happiness is not caused by anything material or economic; it is rooted in Christ, whose message and teachings he carries through his words and example. He presents to others God’s call to a life of holiness. 
3. A priest is a preacher. Whenever I meet African Americans who are not Catholics, they usually call me a preacher. I used to correct them by saying, “I am a Catholic priest,” but after thinking it over, I realized that the description is accurate. Every Catholic priest is a preacher of God’s word. He primarily preaches to himself before he preaches to his congregation. He is to proclaim the truth of the Gospel and not let his own spiritual and moral struggles influence what he preaches. Preaching from a place of strength, not weakness, he presents the authentic teachings of the Church, not his personal opinions or anything tainted by secular culture. In one of my homiletic classes, Fr. William Cleary, CSsR, said, “Remember, it is not your word, but God’s word. And remember Christ is the Message, not you.” Through his preaching, the priest offers God’s people hope and challenges them not to accept spiritual mediocrity. 
4. A priest is a reconciler. He guides sinners back to Christ and His Church. Mindful of his own sins and need for God’s mercy, a priest provides God's mercy to those seeking it. He cares for the brokenhearted and reminds them of God's boundless love, mercy, and compassion. A priest is a compassionate listener who recognizes his own need for God. He offers others God’s forgiveness. As the ordained representative of the Church, he is authorized to forgive sins in the name of God and the Christian community. In my pastoral experience, I have met many who have felt the healing power of God’s love through confession. Unable to open up to anyone else, they are able, through the mystery of the priesthood, to reach out to Christ. 
5. A priest is a healer. Humanity is broken but not completely depraved. Living or dying is difficult. The pain involved in both is often very visible and utterly paralyzing. Often, the priest’s words and care are all that stand between suffering and the person. In the Sacrament of Anointing of the Sick, the priest prays with the community for the individual’s healing and peace. The priest is a familiar presence in hospitals, nursing homes, prisons—anywhere there is loneliness and pain. And when your earthly life is ending, I tell you, one person you truly want to see is a priest. If you can speak, he hears your confession and grants you absolution. If you can’t talk or are in a coma, he still prays for you, anoints you, and grants Apostolic Absolution. 
6. Finally, a priest is a fighter. He advocates for justice alongside God’s people. There is so much evil in the world caused by human actions—abortion, the dehumanization of poverty, the institutionalization of violence, the opium of consumerism, and the cancer of prejudice. All these threaten our world and our very existence. As Christians, we are called to fight oppression and evil with the Gospel of love. The priest, as a messenger of this Gospel, stands in solidarity with the people of God and often serves as a prophetic voice, urging society and the Church to get involved. He challenges the forces of apathy and indifference.

As we celebrate Holy Thursday, please remember to pray for all our priests. Also, pray for an increase in vocations to the priesthood. 

God bless you!

Homily on Holy Thursday: Mass of the Lord’s Supper

We Are Ready For Mission After Being Christified

Rev. Marcel Divine Emeka Okwara, CSsR

Homily on Holy Thursday: Mass of the Lord’s Supper

Church of St. Bridget of Minneapolis, MN

Thursday, April 2, 2026

What did Jesus do on his final night on Earth? The Gospels tell us that he gathered his closest friends, his Apostles, for what is known as the Last Supper on Thursday. During this very important event, Jesus does four things: First, he institutes the Sacrament of the Eucharist. Second, he washes his disciples' feet. By doing so, Jesus, as Master and Lord, shows us a model of service and teaches us to serve one another, especially the neediest among us. Third, Jesus establishes the New Commandment: “love one another as I have loved you.” This involves selfless love, even in the face of trial and betrayal. Fourth, he institutes the ministerial priesthood, which perpetuates the celebration of the Eucharist.

What is the Eucharist? The Church’s unique and remarkable stance over the centuries is that Jesus is truly, really, and substantially present in the Eucharist. It is the source and summit of the Christian life. The Eucharist is Christ among us—not a symbol or a metaphor, but genuinely and personally present among us. The basis for this unwavering belief is the Bible, but the most important biblical source for this teaching is John chapter 6. It provides the clearest description of the Eucharist in the New Testament. In John 6, Jesus describes himself as the living Bread that comes down from heaven. He also states that unless you eat the flesh and drink the Blood of the Son of Man, you have no life in you. John 6 explains why the Church has insisted for centuries that Jesus is truly, really, and substantially present in the Eucharist. 

Now, what enables us to hold this belief strongly? It is because of who Jesus is. If Jesus were just a human being among many, or merely a great figure, he could speak symbolically like anyone else. But Jesus is not just one figure among many; rather, he is God from God, light from light, true God from true God. Therefore, what he says is what God says. In the Book of Genesis, God speaks and says, “Let there be light, and there was light” (Genesis 1:3). When God said, “Let the earth bring forth vegetation: every kind of plant that bears seed and every kind of fruit tree on earth that bears fruit with it seed in it. And so it happened” (Genesis 1:11). Prophet Isaiah declares that the word of God goes forth and does not return empty without accomplishing its purpose (Isaiah 55:11). In John’s Gospel, we read about the raising of Lazarus from the dead. How did Jesus accomplish this? Through words! “Lazarus, come out,” (John 11:43), and Lazarus came out. To the 12-year-old girl who had died, Jesus says, “Little girl, I say to you, arise” (Mark 5:41), and she gets up. Note this, everybody! It is the same Jesus who commanded Lazarus to come out, who told the little girl to arise, also said, over the Passover bread, “This is my Body,”(Matthew 26:26; Mark 14:22; Luke 22:19) and over the cup of wine, “This is my Blood” (Matthew 26:28; Mark 14:24) Jesus is human, but He is not just an ordinary human using symbolic speech, but God from God, Light from Light. Therefore, what he says is. 

What makes the Sacrament of the Eucharist so important? The Eucharist truly makes us eternal. As we receive the Body and Blood of Jesus, we are conformed to Him. We are prepared for eternal life. The Eucharist is how we become Christ-like. That is the connection between Jesus Christ and us. He is not a distant figure we fondly remember from the past. He is not a hero we imitate. No! We are Christified. We are united with Him. This is why St. Pope John Paul II said that the Church comes from the Eucharist. In the Eucharist, we are connected to and with Christ. So, our prayer life, acts of charity, practice of corporal and spiritual works of mercy, the righteous life we strive to live, privately and publicly, come from the Eucharist. Everything we do and say should originate from the Eucharist. 

The Church is not just a social club for like-minded people. It is much more than that. We are not simply members of an organization; we are cells, molecules, and organs of the living body of Christ. Because we belong to Christ’s body, we are connected by the deepest bonds—stronger than family, tribal, or national ties. That’s why we serve one another. The suffering of any one of us is the suffering of all of us. If we were members of a club, we might just see another member’s misfortune as his problem. But if we are cells in a body, then your suffering becomes my suffering. Your need becomes my need. That’s why, following Jesus’ example, the next thing I will do is to wash the feet of twelve people. The washing of feet symbolizes our care for one another. We genuinely care for others because we have been Christified by the Eucharist. We love one another as Christ loves us because we have been Christified by the Eucharist. We wash others’ feet because we have been Christified by the Eucharist. We serve in various roles here in our parish and beyond because we have been Christified by the Eucharist. We obey the Lord’s commandments because we have been Christified. As I mentioned earlier, the night before he died, Jesus washed his disciples’ feet, established a new commandment of love, and founded the priesthood. What ties all of these together? The Eucharist! We can only do all of these if we have been Christified by the Eucharist. 

God bless you!

Homily for Palm Sunday, Year A

The King Enters Your City: Make Room For Jesus

Rev. Marcel Divine Emeka Okwara 

Homily for Palm Sunday, Year A

Church of St. Bridget of Minneapolis, MN

Sunday, March 29, 2026

As we begin Holy Week, I want us to remember that only you and I can make this week truly holy. If we treat it like any other week or fail to set aside time for reflection, prayer, and participating in the Holy Week liturgies, it will be holy in name only. 

On this day, the Church recommends a brief homily. However, there are two important points I want to emphasize. First, in the Gospel we read before the procession (Matthew 21:1-11), Jesus sent two of his disciples into a village to bring him a mother donkey and her colt. He also told them that if anyone asks why they are taking them, they should say, “The Master has need of them.” You know, it would have been a different story if the animals’ owners had refused to let Jesus use them. The Gospel did not tell us their names, but does that matter? What matters is that they were kind enough to let Jesus use their prized animals. And by doing so, they contributed something significant—something that allowed Jesus to ride into Jerusalem and fulfill God’s plan. This act led to our victory in Christ, friendship with God, grace through the Spirit, and salvation through faith and good deeds. No matter how unknown or unrecognized you feel, you can still play a vital role in God’s unfolding plan. Remember this: Jesus needs something from you and from me, just as he needed the animals. He needs something from each of us to help further God’s Kingdom. Each of us has something in our lives that, if given back to God, could help move Jesus and his Gospel forward, just like the colt did. Follow the example of its owners—don’t hold back, don’t count yourself out. Step into the story and offer yourself.

Now, when it comes to need, don’t get it twisted. God does not need anything. God is the Lord of the whole universe. God is the very act of being itself. God is the creator of all things. So, God does not need anything and doesn’t even need our very existence. God doesn’t need our good works. God can accomplish what he wants on his own; however, God delights in allowing us to cooperate with his providence. The most enduring truth is that God can accomplish anything on his own. None of us was there when God laid the foundation of the earth. None of us gave him counsel or helped God in any way. So, God can do whatever he wants without our aid. But he delights in letting us participate in his plan and purpose. Actually, it’s a unique privilege for us. St. Thomas Aquinas speaks of the dignity of causality, meaning we can act as instruments or secondary causes for God’s purposes. In the strict sense, God doesn’t need us, but he needs us in the sense that he wants to draw us into his work. Once we grasp this fact, once we understand this principle, everything in our lives will change dramatically.

The second point is this: Jesus, who triumphantly entered the holy city a few days before his passion, also desires to enter triumphantly into the city of our lives. As he rode into the city, people joyfully spread their clothes on the road, welcoming him with chants: “Blessed is the King who comes in the name of the Lord.” There was no resistance to him. No hesitation at all. Now, as Jesus tries to enter into our lives, into every part of our private and public lives, are we willing to let him move freely without any obstacle or hesitation? Are we ready to welcome him with joy and chants? Sisters and brothers, the Jerusalem that Jesus deeply desires to enter today is your heart, my heart, all of our hearts. He wants to come into our lives and be one with us.

May God bless you, and I pray you have a wonderful Holy Week!

Homily for the Fifth Sunday of Lent, Year A

On The Three Persons Whom The Lord Raised

Rev. Marcel Divine Emeka Okwara, CSsR

Homily for the Fifth Sunday of Lent, Year A

Church of St. Bridget of Minneapolis, MN

Sunday, March 22, 2026

In the Gospels, Jesus raised three people from the dead. The first was a young girl, the 12-year-old daughter of a synagogue official named Jairus (Mark 5:22-24, 35-43). When Jairus saw Jesus standing near the sea, he approached him, fell at his feet, and begged earnestly, saying, “My daughter is at the point of death. Please, come lay your hands on her so she may get well and live” (Mark 5:23). After hearing Jairus’ plea, Jesus went with him. But while they were still on the way, some people from Jairus’ house came to him and said, “Your daughter has died; why trouble the teacher any longer?” She died in the house while Jesus was still on his way. Still, Jesus raised her from the dead with the words, “Talitha Koum,” which means, “Little girl, I say to you, arise!” (Mk. 5:41). The second person Jesus raised was the only son of the widow of Nain (Luke 7:11-17). Jesus and his disciples were heading to the city of Nain. As they approached the city gate, they saw a funeral procession for a man who had just died. When Jesus saw the poor widow weeping, he moved forward, touched the coffin, and raised the dead man by saying, “Young man, I tell you, arise!” The third person was Lazarus, a name meaning “God has helped.” The raising of Jairus’ daughter, the widow’s son, and Lazarus, according to St. Augustine, represents three types of sinners; it shows Christ's power to raise souls from different stages of spiritual death, whether the sin is hidden in the heart, acted upon, or habitual. 

These biblical stories are true accounts. Jesus genuinely raised these individuals physically from the dead. However, St. Augustine’s meditation on each of the three miracles can help us better understand what Jesus did. St. Augustine recognizes that the Gospels operate on different levels. He also understands that the Gospel writers communicate deep spiritual truths through these miraculous acts. What does the death and raising of Jairus's daughter symbolize? Remember, she died in the house. St. Augustine says she represents the spiritual death within our minds and hearts. This is a sinner who has consented to sin in their heart but has not yet acted upon it (sin hidden inside the house). They have not yet expressed it outwardly, which is a good thing; however, it is still poisoning us internally. This causes us to quietly think, “Gosh, I can’t stand him!” “What mean and nasty idiot.” “I can’t wait for her to be gone.” Resentments! Old grudges! Bitterness! These dysfunctions may not be voiced or acted out, which is good, but they still fester inside, poisoning our thoughts, will, and imagination. Sometimes we might lie or deceive ourselves by claiming to be good people simply because our spiritual dysfunctions have not yet shown in our actions, but Jesus is not satisfied with that. He wants to enter those spaces where unspoken evil thoughts have caused death and bring them back to life. He desires to heal us from that spiritual death. 

The second case involves the son of the widow of Nain. The young man is already dead and is being carried outside the house to the cemetery for burial. Augustine explains that he symbolizes a sinner who has not only thought about sin but has also acted on it, though not habitually. Resentment, anger, grudges, and bitterness begin to appear in our words, gestures, and actions. At this point, we start engaging in behavior that harms others. We make dangerous, divisive comments. This indicates a deep spiritual death. However, Jesus also wants to heal us from this kind of spiritual death. He wants to restore us to life. The third person Jesus raises from the dead is our brother Lazarus. Lazarus has been carried out of the house, placed in a tomb, and by the time Jesus arrives, he has been in the tomb for four days. When Jesus asks that the stone covering the tomb be removed, Lazarus's sister Martha exclaims, “Lord, by now there will be a stench.” How does St. Augustine interpret this? In his view, Lazarus in the grave represents the most severe case: a sinner who has become accustomed to sin. The sinner is not only dead but buried and decomposing (habitual sin). That evil, spiritual death, once hidden in the mind and heart, eventually becomes a persistent part of our lives. That anger, hatred, resentment, negative thoughts, etc., have become so ingrained in daily life that they begin to affect us and those around us. When this happens, we start to “stink”—meaning we begin to negatively influence others. Our own spiritual death is no longer just our problem but one that affects many others.

Sisters and brothers, every Lent, the Church asks us to take a moral inventory of our lives. Lent is a good time to examine each type of spiritual death—the internal, the external, and the most corrupt part of our lives that impacts others. If Jesus is willing to go to the tomb of Lazarus and bring him back to life, he will also go to the deepest, most corrupt, darkest, and most troubled states and invite us back to life. Some of the saddest comments I hear from people are: “Father, believe me, I am not worthy to serve in the capacity you are asking me to serve;” “Father, what I have done is so bad that I don’t think God will forgive me;” “Father, I don’t go to confession because there is no need, no point in going. It is just too much.” People who say such things are suggesting that their spiritual death has become so complete, so corrupt, that they are beyond God's reach. But the Gospel story of Lazarus says, WRONG! No one, not even those who believe they are trapped in evil, is beyond the forgiving power of Jesus Christ. He goes even to those darkest places to find us and bring us out. But we must allow him to enter inside us. 

Two details about Lazarus's raising that are often overlooked involve Jesus's actions when he reached the tomb. The Gospel states that Jesus was deeply troubled as he approached it. Jesus, the very embodiment of Yahweh, groans as he nears. What does that signify? St. Augustine interprets it as God’s profound pain at our dysfunction. If God's glory is a human being fully alive, then when we fail to flourish, God in Christ is disturbed. He groans with a strong desire to help us out of that state. The second detail appears in what we now call the shortest verse in the Bible: “Jesus Wept!” This is God weeping for us because of our sin. It breaks God’s heart when we are not fully alive. God isn’t weeping out of anger. He's not groaning because he’s upset with us. He is groaning and weeping because we are not alive, and he longs for us to be. 

What are we supposed to do? The answer is in the Gospel of John: “Take away the stone” (John 11:39). Many people feel stuck and living in darkness. They believe they can't rescue themselves from their situation. They feel like they are in a tomb, with a stone blocking their way and no one to help. As a result, they become fearful and hopeless. The good news is that Jesus’ power surpasses any power of sin. After the stone was rolled away, Jesus spoke with authority, “Lazarus, come out!” The dead man rises and comes out. Imagine the Lord naming you, calling your name even if you’re in the darkest corner of spiritual life, and saying to you, “Come out!” Jesus wants us fully alive, for that is His glory. He desires us to thrive and be alive. Again, we must let Him help us. “Take away the stone.” Remove the addiction, the habitual sin, the spiritual dysfunction. Remove the stone—everything that causes you to stumble and fall repeatedly. If the stone isn’t removed, you cannot rise from this spiritual death.