Homily for the 21st Sunday in Ordinary Time, Year A

 

Who Is Jesus?

Rev. Marcel Divine Emeka Okwara, CSsR

Homily for the 21st Sunday in Ordinary Time, Year A

Church of St. Bridget of Minneapolis, MN

Sunday, August 23, 2026

For over two thousand years, the question, “Who is Jesus?” has remained a dominant topic of discussion, a central issue that won’t go away. When the Pharisees asked Jesus, “Tell us, by what authority are you doing these things? Or who is the one that gave you this authority?” (Luke 20:2), they were essentially trying to answer the question, “Who is Jesus?” When they demanded a sign from Jesus (Matt. 12:38), they were seeking the answer to the question, “Who is Jesus?” When Pilate asked Jesus during his trial, “Are you the king of the Jews?” (Mark 15:2), he was also seeking the answer to the question, “Who is Jesus?” When the same Pilate asked Jesus, “What is truth?” (John 18:38), he was seeking the truth behind the question, “Who is Jesus?” When the Council of Elders of the people, the chief priests and scribes, said to Jesus before their Sanhedrin, “If you are the Messiah, tell us” (Luke 22:67), they were looking for the answer to the question, “Who is Jesus?” When they asked him, “Are you then the Son of God?” (Luke 22:70), they wanted to know the answer to the question, “Who is Jesus?” When the disciples of Jesus, with pleasant amazement, asked the question, “Who is this man that even the wind and sea obey him?” (Mark 4:41), they too were looking for the answer to the question, “Who is Jesus?” Historians, theologians, archaeologists, biblical scholars, writers, etc., have at various times in the past and in the present attempted to answer the question, “Who is Jesus?” 

But answers to this simple yet complex question are scattered throughout the Gospel accounts. Our knowledge of the story of Jesus and our encounter with him will determine the kind of answer we give to the question, “Who is Jesus?” In today’s Gospel (Matthew 16:13-20), Jesus asked his disciples, “Who do people say that the Son of Man is?” (Matt. 16:13b). Put differently, tell me what folks in your community and neighborhood are saying about me. Tell me their answers to the question, “Who is Jesus?” The disciples had no trouble remembering what others were saying about him: some thought he was John the Baptist; others thought he was Elijah; and others thought he was Jeremiah or one of the prophets. Now, it’s important to note that Jesus was never likened to a criminal, a terrorist, a rebel, a law-breaker, an arsonist, or a murderer. He was thought to be one of the men of God; one of the authentic prophets of God. Impressive! But Jesus was not only interested in what others were saying about him; he was also, and I would say more, interested in what his disciples said about him. So, turning to them, he asked, “But who do you say that I am?” (Matt. 16:15). Asked differently, who is Jesus to you? Simon Peter spoke for the group, “You are the Christ, the Son of the living God” (Matt. 16:16). Jesus was thrilled with his answer and, right there, placed him in a position of authority, “Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father. And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it. I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Matt. 16:17-19). 

Sisters and brothers, who is Jesus to us? How we answer this question will determine how each of us relates to him. Our understanding of the Lord will shape how we serve and worship him. Many of us have been taught who Jesus is, starting in our catechism class. Our parents, teachers, faith formators, Godparents, church folks, and others have told us who Jesus is. At every Mass, our priests preach to us, and in their preaching we learn who Jesus is. Like the disciples of Jesus, we can also tell what others have said about him. There’s nothing wrong with that. After all, that’s how we started learning who Jesus is. But today, I want to ask each of us personally, “Who is Jesus?” Is he someone worth our time on Sunday and during the week? Is he someone we can trust? Is he someone worthy of our love? Do you think he loves us, forgives us, and protects us? Is Jesus someone with the authority to tell us how to live, what we should do, and what we should not do? Is Jesus someone we look forward to spending eternity with? 

You know, it is easy to say that Jesus is the Son of God, the Son of Mary, the Savior, or the Second Person in the Blessed Trinity. It is easy to say that he is a miracle worker, a wonder worker, a deliverer, a liberator, a protector, and a healer. It is easy to say that Jesus is the Light of the world and that he is Lord and God. It is easy to call Jesus a teacher, a preacher, the greatest physician, the greatest doctor, the greatest giver, and the Good Shepherd. It is easy to call him “The Way, the Truth, and the Life.” It is easy to call him the Lamb of God, the Prince of Peace, the Lion of the tribe of Judah, and the Solid Rock on which we stand. In answering the question, “Who is Jesus?” we can describe him in simple, ordinary terms or in high-sounding theological terms. Everything we have said so far about who Jesus is is true and accurate. But are we willing and ready to surrender completely and unreservedly to him? 

God bless you!

Homily for the Twenty-first Sunday in Ordinary Time, Year A

 We Know Something About God, But Not Everything

Rev. Marcel Divine Emeka Okwara

Homily for the Twenty-first Sunday in Ordinary Time, Year A

Church of St. Bridget of Minneapolis, MN

Sunday, August 23, 2026

In my other sermons, I have said that St. Paul is the first Christian theologian and that all Christian theology is a footnote to Paul’s. By that, I mean he was the first to think meticulously and systematically about the Christian faith. He wrote his letters before the Gospels were written. His letter to the Romans, written around AD 57–58, was his longest and most systematic work on the Christian faith. It contains almost every major Christian teaching. In this letter, Paul reached the pinnacle of making sense of Christianity. Our second reading for today is from St. Paul’s letter to the Romans, chapter 11, verses 33–36. As you can see, it is not a lengthy passage; however, it is forceful and punchy: “Oh, the depth of the riches and wisdom and knowledge of God! How inscrutable are his judgments and how unsearchable his ways!” St. Paul used two words that have similar meanings—“inscrutable,” which means “impossible to understand or interpret,” and “unsearchable,” which means “unable to be clearly understood”—to describe God’s judgments and ways. If you noticed, the first word in that passage from St. Paul is “Oh.” It is the perfect syllable to express the wondering awe of the heart. When we cannot find words that are sufficient, that word suffices. I tell you, if God does not deserve our “Oh!” then nothing does, except the shallowness of our “I.” 

When unbelievers, such as agnostics and atheists, attack the faith, their usual question is, “How could an all-knowing (omniscient), all-good (omnibenevolent), and all-powerful (omnipotent) God allow the suffering of children, natural disasters, or the way animals suffer?” How could an omnibenevolent God allow leukemia to afflict a five-year-old? As a young priest, two years ordained and working in Memphis, Tennessee, I was called to St. Jude Children’s Hospital to anoint a 13-year-old girl with breast cancer. The girl had yet to develop breasts but was already afflicted with breast cancer. While I was there, I also saw babies and toddlers with cancer. I left the hospital a very sad man, and for several days I pondered: how could God allow these innocent children to suffer? How do we address this puzzle? In today’s second reading, St. Paul admits: God’s ways are impossible to understand or interpret. God's ways are profoundly confounding to us. The great St. Augustine puts it this way: “Si comprehendis, non est deus”— “if you comprehend, He is not God.” Put differently, “If you think you have understood Him, it is not God you have understood.” Does this mean we cannot know God? Not at all! Of course, we know some things about God. However, there is more we don’t know about God because of who God is. 

Agnostics, atheists, and even some of us might say, “Well, that is an escapist answer.” “Is saying that God is a mystery not an easy way out of the problem?” That is not so! As I said before, there is so much about God we don’t know because of who God is. I have said many times that God is not something in the world. God is not a thing or an item among the things and items in the world. If you look around the church, you can see your fellow parishioners. You can see the pews, the cross, the tabernacle, the altar, the lighted candles, the pulpit, the sanctuary, and the icons of Mother of Perpetual Help and St. Carlo Acutis. You can see the choir chairs, microphones, streaming cameras, Bose speakers on the wall, doors, windows, etc. If you go outside, you can see many things, like buildings, trees, plants, grasses, cars, electric poles, the ground you walk on, etc. We can also watch television, listen to radio stations, and read papers about events around us and around the world. If you need to know more about the physical world, you can consult physicists and other scientists, and they can tell you about things happening around the cosmos. All of these are objects, events, and experiences within the world. In philosophy, we say that those are categorical things. They can be categorized. We can define them: this thing, that thing. This is a plant; that is an electric pole. As massive as the Earth is, it is still definable. Jupiter, too, is massive, but can also be defined. We set a limit on it. We can say, "This is the sun,” and "That is the moon.” Looking around, I can say, “This is Mary-Ann,” and “That is Mary-Joe.” They are two different and separate individuals. They are definable and categorizable. But then, there is God. The Creator of all things, the reason why there is something rather than nothing, is not a component part in the universe. God is not a thing among others within the universe. The great mistake atheists and agnostics make is thinking of God as some big object that is somewhere in the world. So, they embark on the mission of finding him. And since they cannot find him as an item in the universe, they deny his existence. But that is not what God is. 

In our great Christian tradition, God is described as “totally other,” “totaliter aliter.” What does that mean? It means that God is not like Jupiter, Mars, the Moon, the Sun, etc. God cannot be compared to anything in the world. If God were an item in the world, we could define God. But God cannot be defined. The word “definition” comes from the Latin “definire,” meaning “to set a boundary, limit, or finish.” The true and living God cannot be defined or limited. No human being can set a boundary for God. God cannot be compared or contrasted with anything in the world. In principle, God is invisible. We cannot see God with our naked eye or with advanced technology like electron microscopes and scanning probe instruments. Our minds cannot grasp God's reality in its entirety. When you move into the reality of God, remember you are moving into the space where the streets have no names. If the streets have names, you will know where you are going. Right? If you don’t know your destination but have the address, your GPS can get you there. But when you are dealing with God, who is not a thing in the world, you are going into a place where the streets have no names. When I preached at the funeral of Nyyear, a two-year-old boy, I posed the question, “Why did God allow Nyyear to die in the way he died?” My answer: I have no idea! And that answer is not weak or evasive. It is the only coherent answer, given the nature of God. 

Although God is invisible, God is also a person. God is not simply there like a big rock, mountain, or force. God is a person. Look at us, human persons. Ain’t we mysterious? Yes indeed! When you meet someone and talk to that person, you can know some things about them. If the person is a significant figure, you can buy a book about them and read it. You can also Google them and read about them. But no matter how much you know about a person, something will always feel elusive and mysterious. A person always has a hidden, secret identity that is known only when they reveal it to you. Look at married couples. Sometimes when I am hearing confession, I hear a voice say, “Father, my husband or my wife is now more mysterious to me than he or she was before.” And when I ask, “How long have you been married?” I sometimes hear, “10, 20, 30, or 50 years.” Whenever I hear that, it dawns on me that the more I get into a human person, the stranger and more mysterious that person becomes. If a person is mysterious, imagine God, who is an infinite and undefinable person. So, when St. Paul says that God’s ways and judgments are impossible to understand, he is stating the obvious. Imagine a four- or five-year-old child’s relationship with his parents. They do understand that their parents love them, but they also wonder why their parents do strange and inscrutable things, like forcing them to go to bed when they just want to stay awake and play, or insisting that they go to school when they want to stay home, or saying no to more candies and sweets when they just want more. More to it, they also wonder why their parents, who profess to love them all the time, would take them to a guy who wears a white coat and sticks needles in them that hurt deeply. If children can put their feelings into words when they are receiving injections from a doctor or nurse, they are likely to say something like, “Dad and mom, you say you love me, right? But why are you presiding over my pain? Why do you bring me to a place of intense pain? Your ways are impossible to grasp for me. I just don’t know what you are doing.” 

Why that reaction? A child does not have the capacity to understand his parents’ ways and judgments. He does not understand why they want him to go to bed early. He does not understand why they say no to lots of candies and sweets. She does not yet comprehend why she must go to school. She has yet to grasp why mommy and daddy are standing by as a sharp object, a needle, is thrust into her skin, causing her sharp pain. Parents get it, but children, in principle, don’t. Now, take this description and lift it to the infinite degree: the difference between our consciousness and God’s consciousness. At some point in our lives, we may have asked: “How could God allow such a thing to happen?” Two kids are playing in front of their house when a driver loses control of the car and veers off the road straight toward where the kids were playing, killing them both. When that happens, we ask, “Why didn’t God prevent this from happening?” A crazy man or woman goes to a school and fires bullets at children and staff, killing several people and injuring many. We ask the question: “Where was God when this happened?” “How could God allow this?” It is not only agnostics and atheists who ask these questions; religious people also ask them. In fact, the more religious you are, the more you ask such questions. As finite persons, we cannot understand the ways and judgments of God, who is infinite. Since we cannot comprehend God in toto, what is our option now? Adopt the attitude of a child toward his or her parents: First, he knows his parents love him deeply. Secondly, he does not understand everything they do. Thirdly, yet he trusts them. St. Paul puts it this way, “Walk by faith, and not by sight” (2 Corinthians 5:7). 

God bless you! 

Homily for the Twentieth Sunday in Ordinary Time, Year A

When God Delays, Faith Must Persist

Rev. Marcel Divine Emeka Okwara

Homily for the Twentieth Sunday in Ordinary Time, Year A

Church of St. Bridget of Minneapolis, MN

Sunday, August 16, 2026

The Gospel for today is the account of the persistent Canaanite woman. Matthew says that Jesus is in pagan territory. He is traveling with his disciples when an unnamed Canaanite woman calls out, “Have pity on me, Lord, Son of David! My daughter is tormented by a demon.” This woman represents the yearning of all of us, the longing of the world for justice, mercy, healing, favor, breakthrough, peace, ease, freedom, safety, and the love of God. Like all of us, the Canaanite woman may have sought help elsewhere but didn’t find it. She may have been promised by other sources and other powers that her daughter would be well, but rather than getting better, her daughter’s condition worsened. Seeing Jesus pass by, she correctly senses that this is where her daughter’s only hope of healing and deliverance lies. So she begins to cry out for help. What is Jesus’ first response to her prayer? Silence! The Lord’s responses to this needy woman range from silence to an indirect rebuke to an outright insult. When Jesus remains silent in response to the woman’s request, his disciples urge him to send her away. Responding, Jesus says, “I was sent only to the lost sheep of the house of Israel.” In those words, the Lord reaffirms the election of Israel. Once again, Israel is chosen and elected by God not because of their justice or the integrity of their heart (Deuteronomy 9:4-6). Israel was chosen for service. God wants to use them to reach out to the whole world. 

Although Jesus echoes Israel's election and his primary mission to them, this woman is not discouraged. In fact, she doubles down. She moves closer to Jesus, worships him, and pleads further, “Lord, help me.” Even after being told that it is not right to give dogs the food meant for children, she remains undeterred. She rolls with Jesus’ punches and responds with faith that pleases the Lord. Jesus then says to her, “O woman, great is your faith! Let it be done for you as you wish.” Her troubled daughter is instantly healed and set free from demonic possession. 

But why did Jesus delay giving the Canaanite woman what she asked for? Why does God delay answering prayers? Many preachers say that Jesus is testing the woman to know her faith. As plausible as that may sound, it is not true. The Gospels present Jesus as having access to people’s minds. He knows their secret thoughts. So he does not have to test the woman to know her faith. As the very incarnation of the God of Israel, he knows the minds, hearts, and dispositions of people. He already knew the faith of the Canaanite woman. Jesus tested the woman so that she might know how great her faith is. This was St. Augustine’s explanation for why God sometimes delays our repeated prayer. And this is why perseverance in prayer is so strongly recommended in the Christian tradition. 

In my pastoral ministry, I have heard people say, “I never knew I had that courage until I was pushed to the wall.” “I never thought I was that strong until I was tested.” “I never knew how strong I was until I had to forgive someone who wasn’t remorseful and never apologized.” The great reggae singer Bob Marley said, “You never know how strong you are until being strong is your only choice.” That’s the Canaanite woman. Jesus tested her, pushed her to the wall, so she might discover how great her faith is. Some of us would have given up, asking whether silence was the response we received. If we don’t give up at the silence stage, some of us will give up at the indirect rebuke stage, when Jesus declares that he was sent only to the lost sheep of the house of Israel. I can imagine many of us concluding at this point, “Well, I tried” or “This man is mean and unfair!” or “This man is discriminating against me; he is not a good person. He is not a prophet.” And those who were not put off at the second stage of indirect rebuke may most likely frown and walk away at the final stage of insult. I can see the quick-tempered ones among us, the aggressive ones, gearing up to throw their own insults and walking away. But not the Canaanite woman. She was stretched. Her faith was tested. In the end, she demonstrates her great faith. With her daughter under the captivity of Satan, she understands that the only choice she has is to stay strong in her faith. Eventually, her persistence pays off. Does she deserve God’s grace? Not at all. But that’s all of us. None of us deserves the grace of God. Jennifer Hudson, in one of her songs, captures this theme beautifully: “I am not perfect, but he loves me anyway.”

God bless you!

Homily for the Twentieth Sunday in Ordinary Time, Year A

                    Chosen And Blessed To Be A Blessing

Rev. Marcel Divine Emeka Okwara

Homily for the Twentieth Sunday in Ordinary Time, Year A

Church of St. Bridget of Minneapolis, MN

Sunday, August 16, 2026

Today’s Gospel is the story of Jesus and a Canaanite woman (Matthew 15:21-28). Mark calls her a Syrophoenician woman. When I preached on this passage a few weeks ago, I said it bothers many people. The story says Jesus is in the region of Tyre and Sidon, outside the borders of Israel. He comes across an unnamed woman who pleads with him, “Have pity on me, Lord, Son of David! My daughter is tormented by a demon.” How does Jesus respond to her? At first, he says nothing to her. Imagine approaching someone for help, and the person does not say, “Sorry, I cannot help you now.” Rather, the person ignores you. To make matters worse, Jesus’ disciples say to the Lord, “Send her away, for she keeps calling out after us.” Jesus replies that he was sent to the lost sheep of the house of Israel. Refusing to give up, the woman approaches Jesus, bows before him, and pleads even further, “Lord, help me.” Then Jesus utters what I consider the harshest and most off-putting statement in the entire Gospel: “It is not right to take the food of the children and throw it to the dogs.” This is a woman in great distress. She is asking for healing not for herself, but for her daughter. She is being put off, but rather than be discouraged and give up, she persists. In fact, she rolls with the punches and says, “Please, Lord, for even the dogs eat the scraps that fall from the table of their masters.” At this point, Jesus says, “O woman, great is your faith! Let it be done for you as you wish.” Matthew says her daughter was healed at that hour. 

Why does this story bother people? Here is Jesus, the sinless Son of God, appearing grumpy and hurling the most off-putting line at this woman in great need, essentially calling her a dog. What do we make of this? How do we read and understand it? Some preachers say: Jesus was having a tough day in his ministry. He was grumpy and tired at the end of the day, and probably hungry. Then this woman comes along, and he snaps at her. It shows his humanity and limitations. But this poor woman refused to go away. In fact, she speaks truth to power and shows how clever she is in getting what she wants. This interpretation is utter nonsense. The problem with that reading is that it turns Jesus into a sinner. But we already know that Jesus is God. He was tempted in every way, yet without sin (Hebrews 4:15). The Son of God cannot be a sinner. The moment he becomes a sinner, he is not the Savior. Even if you agree that he was grumpy and tired at the end of the day, he cannot be calling people names. Sometimes I get tired and grumpy, but I don’t start calling people names. To do that would be a sin. This means that interpretation is deeply flawed and erroneous. 

How should we read this passage then? We are meant to read it more subtly. It leads us to an issue central to the Bible: the relationship between Israel and the other nations. Is Israel the chosen people of God? Absolutely! But does that mean other nations are in darkness? Not at all! Israel has been chosen for the sake of the nations. That principle is on full display in this Gospel. From the very beginning of the Bible, when God created the heavens and the earth, there was no Israel. God created all there is— visible and invisible. God’s salvific purpose is not just for Israel alone, but for the whole world. Again, look at the story of Noah. He was not an Israelite. In fact, there was no Israel in the time of Noah. God’s love is for creation and for all humanity. But what means did God choose to deal with the whole creation and all humanity? The means God chose was the formation of a particular people, Israel. God called Abraham to leave his fatherland and his familiar environment for a place God would show him. From Abraham came Isaac and Jacob. Then came Moses, Joshua, Saul, and David. Then came the temple, the Ten Commandments, the covenant, the prophecy, and all the institutions of Israel. What was the purpose of all that? It was to form a holy people according to God’s heart and mind, who would then draw all the nations of the world to themselves. From Israel, people would be sent out to the whole world to bring about God’s good order and to bring all the world into union with the Creator God. Israel is chosen. They are the special people. But they are not chosen for themselves. They are chosen for the sake of the world. Once you understand that, you will understand the vocation of Israel. 

With this in mind, let’s return to today’s Gospel. What is the reason for the off-putting move by Jesus and his disciples? It is a statement that again highlights Israel's specialness as the chosen people of God: “I was sent only to the lost sheep of the house of Israel.” But then look at how the story ends. This woman represents all the nations of the world that sense Israel's blessings and want to partake of them. She represents the world's longing for justice, mercy, and the love of God. She correctly senses where these blessings are found. She embodies the hunger of lost humanity. She is a symbol of the nations and of the Church. She is an example of patience and perseverance, virtues strongly encouraged in the Christian tradition. When you pray and pray, and your prayers have not been answered, pray more, and more, and more. And be patient. God is doing something, even though it is exceedingly hard to see. But we must trust like the Canaanite woman. We must trust that God is working. Is Jesus testing the woman so that she might know just how great her faith is? That was St. Augustine’s explanation for why God sometimes says no to repeated prayer.

In conclusion, look at your own life and the blessings you have received. I hope you know that everything you have been given is meant to be shared with others. 

God bless you!

Homily for the Nineteenth Sunday in Ordinary Time, Year A

The Beautiful and Ugly Side Of Religion

Rev. Marcel Divine Emeka Okwara

Homily for the Nineteenth Sunday in Ordinary Time, Year A

St. Alphonsus Catholic Church, Brooklyn Center, MN

Sunday, August 9, 2026

Prophet Elijah is widely regarded as the greatest prophet in the Old Testament. At the height of his prophetic mission, he emerged as a tough and relentless critic of the king of Israel, Ahab, and his wife, Queen Jezebel, for leading Israel into the worship of false gods. More to it, he confronted the 450 priests of the false god Baal on Mount Carmel. The first lesson here is that the priests and representatives of false gods are always more numerous than those of God. They always outnumber the worshippers of the true God. This was true in Elijah’s time and remains true today. Elijah turned to Baal’s priests and challenged them to build an altar to their god and call upon his name. Elijah also promised to do the same. Then he added, “The God who answers with fire is God” (1 Kings 18:24). After building an altar to Baal, the priests cried out and danced around it from morning till noon, with no answer from Baal. Elijah began to mock them, saying, “Call louder, for he is a god; he may be busy doing his business, or he may be on a journey. Perhaps he is asleep and must be awakened” (1 Kings 18:27). So the prophets of Baal “shouted louder and even slashed themselves with swords and spears, as was their custom, until their blood flowed.” Midday passed and evening approached, yet “there was no sound, no one answering, no one listening” (1 Kings 18:29).

It is now Elijah’s turn. He erected an altar and prayed to Yahweh, the true God, and God answered by sending fire to consume his sacrifice. I tell you, Elijah’s action reveals one of the most important truths in the whole Bible, namely, that if the true and living God is not the summum bonum, the sole, primary, and infinite longing of our lives, we would be wasting our time like the priests of Baal and, in the process, harming ourselves. Only God can truly satisfy the deepest longing of the human heart. Period! If the goods of this world are your primary pursuit in life, if you turn toward something that is not the true God, you will never be satisfied. In fact, you will waste your time and, in the process, injure yourself. So, on Mount Carmel, Elijah made one of the greatest religious interventions and achievements in the entire tradition. After this great achievement, what does Elijah do? He slaughtered the 450 priests of Baal (1 Kings 18:40b). When Queen Jezebel, the wife of King Ahab, heard of it, she was furious. In response, she sent an army to pursue Elijah. Fearing for his life, Elijah fled. He is now sitting under a broom tree, physically, emotionally, and spiritually exhausted, wishing for death. An angel came to him twice and offered him food and drink. After being fortified, he made his way to Mount Horeb (also known as Mount Sinai). This is where today’s story begins. 

On Mount Horeb, hiding in a cave, the Lord asks, “Why are you here, Elijah?” Elijah answers, “I have been most zealous for the Lord, the God of hosts, but the Israelites have forsaken your covenant. They have destroyed your altars and murdered your prophets by the sword. I alone remain, and they seek to take my life” (1 Kings 19:10). Then the Lord tells Elijah to prepare himself, for He, the God of hosts, will be passing by. After that, a strong, violent wind blows, but the Lord is not in the wind. An earthquake follows, but the Lord is not in the earthquake. After that, fire comes, but the Lord is not in the fire. Finally, when Elijah hears a tiny, whispering voice, he covers his face and goes out to meet the Lord. 

Over the years, some preachers have said something like, “Don’t look for God in extraordinary and spectacular things; look for God in simple things and in the tiny voice of your conscience.” I think there is some truth to this position, but what those preachers miss is how the Lord addressed Elijah. God chose this way to address Elijah to set a contrast. Does God sometimes reveal himself through earthquakes, fire, and crushing winds? Yes indeed! Sometimes God reveals himself in spectacular and extraordinary ways. It is an error to conclude that God reveals himself only through a tiny whispering voice. Remember, on the day of Pentecost, when the Holy Spirit descended upon the early Church, He came with a violent wind (Acts 2:2). When Jesus died on the cross, Matthew records that the earth shook and rocks split (Matthew 27:51). Why, for Elijah, did God set up this contrast? God did not come to him with an earthquake, fire, or strong winds; rather, in a tiny whispering voice. Why? On Mount Carmel, Elijah did a great thing. Through him, God manifested his awesome power. But then he did a horrible and terrible thing by putting to death 450 of his rivals. God is mighty and powerful. But God’s power is not revealed in violence and aggression. It is precisely revealed in love and compassion. On Mount Carmel, we see the best of religion. We encounter God, who is all-powerful. We also learn that worshiping false gods is a waste of effort that will eventually hurt us. On Mount Carmel, we also see religion at its worst. Can religion be violent, brutal, and hateful toward another? Yes! Read the history of religion. Look at what is happening today in places like North Korea, Somalia, Yemen, Sudan, Eritrea, Libya, Pakistan, Iran, and Nigeria. On Mount Horeb, Elijah needed to learn the lesson of religious tolerance. He needed to learn that the power of God is manifested in a tiny whispering voice of love, mercy, and compassion. 

What does the tiny, whispering voice say to Elijah? It tells him to anoint a new king of Israel and Elisha as a prophet to replace him (1 Kings 19:16). Put simply, Elijah is being fired and replaced. Why is he being replaced? Because of the extraordinary violence he displayed on Mount Carmel after the powerful manifestation of God’s power. Can we sometimes feel these two sides in ourselves? We speak the truth of God and manifest God’s presence and power to a culture that is increasingly secular. However, we sometimes experience hateful anger toward an enemy. We feel like using violence to eliminate what we consider wrong and evil in society. It might not be as extreme as shedding blood; it might be spreading lies about another and destroying their reputation. In the story of Elijah, we see, on full display, the best and the worst of religion. And these two can be found in us, too. What should we do when this happens? When you feel the urge to destroy your enemy, even if it is a righteous anger that you feel, even if you feel justified by what you are about to do, remember the story of Elijah, and be ready to listen to a tiny, whispering voice of God urging you to do good, and to avoid evil. Do not forget that God’s power is ultimately revealed in compassion and love, not violence, not cruelty, not aggression, not putting another to death.

Homily for the Eighteenth Sunday in Ordinary Time, Year A

Enduring Lessons From the Miracle of the Loaves And Fish 

Rev. Marcel Divine Emeka Okwara 

Homily for the Eighteenth Sunday in Ordinary Time, Year A

Church of St. Bridget of Minneapolis, MN

Sunday, August 2, 2026

Jesus’ public ministry was marked by many miracles. Of all his miracles, only two—the Resurrection and the feeding of the five thousand—are recorded in all four Gospels. We can see why the Resurrection is recorded in all the Gospels, for it is a historic event, an earthquake, and the game-changing act that turned human history around. But why the miracle of the Loaves and Fish? The authors of the four Gospels considered the feeding of the five thousand a significant miracle. Feeding such a crowd with five loaves and two fish is indeed miraculous, but the Greek term used in today’s Gospel specifies males, and Matthew further emphasizes the point by adding, “not counting women and children.” Many biblical scholars believe the actual number of people fed that day could have been 15,000 to 20,000. Let us look at the priceless lessons from this miracle.

Matthew’s account says that when Jesus heard that John the Baptist, his cousin, had been put to death, he withdrew from public view and went alone to a deserted place. But the crowd wouldn’t give him a moment to mourn his great cousin. They followed him to the deserted place. When he saw them, “His heart was moved with pity for them, and he cured their sick.” By evening, the Lord’s disciples approached him and urged him to dismiss the people so they could go to nearby villages and buy food for themselves, for it was getting late and they were in a deserted place. What does Jesus say to them? “There is no need for them to go away; give them some food yourselves.” Feed them? This huge crowd? That’s impossible! The disciples informed Jesus that all they had were five loaves of bread and two fish. At this point, the story turned. Jesus called for the bread and fish to be brought to him. After giving thanks for the meal, he broke the bread and gave it to his disciples to give to the crowd. Impressively, the entire multitude was fed, and “they all ate and were satisfied.” Jesus did not just meet the need; he met it exceedingly. He lavished the people with so much food that there were “fragments left over— twelve wicker baskets full.” First lesson: Don’t look at your problems through your own resources. Instead, look at God. We are serving a very big God, who is always standing by our side. In his letter to the Corinthians, St. Paul says, “Walk by faith, not by sight” (2 Corinthians 5:7). Jesus says, “With God, all things are possible” (Matthew 19:26). When God is involved, miracles happen. I know it. Whenever there is a problem, our natural mind, which relies on physical senses and human reasoning, will tell us, “This problem is huge. It cannot be solved. It is impossible.” And it may be a great deal. But even at that point, allow your spiritual mind, which has been transformed by God and perceives reality through faith and divine truth, to take over, guide you, and rule you. Our problems are never too large for God to handle. 

Jesus fed the people through his disciples. He could have simply snapped his fingers and fed everyone present. He could have even made the people’s hunger disappear. He could have turned stones in the deserted place into bread and fish. Remember, the devil’s first temptation of Jesus was to turn stones into bread. Jesus has the power to do that, but he did not. Instead, he engaged and involved his disciples in this great miracle of feeding the multitude. Second lesson: Christianity is about putting yourself in a position for God to use you. From time to time, I hear parishioners say something like, “What are you all doing about this person and that person?” “What are you all going to do about this and that situation?’ Well, I am glad we care about each other. I am pleased you are aware and attentive to what is happening in the parish. But it would be much more beneficial and sacrificial if you would step into the role of actually doing something about the situation you are talking about. The moment you notice an issue, God may be inviting you personally to do something about it. Yeah, it may be physically impossible for you to do certain things, but there is still something you can do. A parishioner once overheard Gerri and me talking about a file cabinet purchased for my office. Right there, she said she had a wooden file cabinet that would fit my office. Eventually, she coordinated with her son-in-law, who brought the file cabinet over to the office. She noticed an issue, discussed it, made plans to address it, and eventually solved it. 

Has it ever occurred to you that the Lord didn’t need the loaves and the fish? Remember, this is the same God who created ex nihilo, who spoke the universe into existence. If he did that, he could have spoken corned beef sandwiches and rye bread for the people to enjoy. But he wants us to participate. Like the body of Christ, we have people who are teachers, evangelists, electricians, plumbers, cooks, security guards, cleaners, etc. We are all invited to participate in his Body. It is like prayer. God knows our prayer requests. He knows the needs we don’t even know about. Yet God calls us to pray. He wants us to participate in the Christian life. It is like the Great Commission. God tells us to go out and preach the good news to all people, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit. That is also a call to participate. However, do not forget this spiritual truth: God needs nothing. God does not need our help. Yet he invites us to participate, and in that process God uses small things, small as mustard seeds, to show his great power, great love, and great mercy. Accept God’s invitation to participate. 

God bless you!

Homily for the Seventeenth Sunday in Ordinary Time, Year A

                                              

   The Wisdom Of King Solomon: A Discerning Heart

Rev. Marcel Divine Emeka Okwara

Homily for the Seventeenth Sunday in Ordinary Time, Year A

Church of St. Bridget of Minneapolis, MN

Sunday, July 26, 2026

Today’s first reading is one of the most beautiful stories in the entire Old Testament. I would recommend this passage to every young person. The event occurred in the early days of King Solomon's reign. Solomon is the son of King David and Bathsheba. After his father, David, he became king following a dynastic struggle. At the beginning of his reign, he was beset by self-doubt, as any untested young person would be. Imagine starting a new job or position at your workplace and feeling unsure of yourself. When I became a pastor for the first time, I felt anxious about my fitness for the role. Now compare that to becoming the king of a nation. You may be delighted by the position, but you also know that all the nation’s responsibilities fall upon you. If you are honest with yourself, you will ask, “Am I really competent to do this job?” As a young king, Solomon had serious doubts about his fitness for office. But in a dream, something happened. The Lord appeared to him and said, “Ask something of me, and I will give it to you.” I tell you, this is an extraordinary moment in the life of the young and inexperienced King Solomon. In response, Solomon prayed, “Lord, my God, you have made me, your servant, king to succeed David my father; but I am a mere youth, not knowing at all how to act… Give your servant, therefore, a listening heart to judge your people and to distinguish between good and evil” (1 Kings 3:7, 9). Beautiful prayer! Isn’t it?

What is Solomon asking for? He is asking to see his world from God's perspective and to govern with the mind and heart of God. Solomon could have asked God for anything: riches, long life, military success over his enemies, the nicest palace in the world, or to be the most dreaded person in the world—anything. He could have asked for wealth, power, honor, and pleasure. God placed no restrictions on his choice. Instead, he asked for “a listening heart,” “a wise and discerning heart,” and wisdom. That was a wise choice; it showed he already had wisdom: the wisdom to know that he didn’t have it and that he needed it. Honesty and humility are the first part of wisdom.

Why is wisdom so important? Why is Solomon’s request the only wise choice? If you have all those things I mentioned—you have wealth, power, honor, pleasure, long life, good health of mind and body, and everyone around you adores you to the point of sycophancy, your army is the greatest in the world, and you have the nicest and coolest palace in the world, etc.—unless you have wisdom, unless you can see the world from God’s standpoint, you will not know what to do with those things. And those goods of the world, which can superficially please you, will eventually turn on you and destroy you. If you gather young people and ask them what they want in life, the vast majority of them will say wealth, power, pleasure, esteem, homes, cars, etc. And there is nothing wrong with these worldly goods. But unless they have wisdom, sophia in Greek, those things will in fact turn on them. Look at some of the great athletes or musicians who suddenly were given all the goods of the world. Some of them are either broke, dead, or crackheads. They were given all the goods of the world, but they didn’t see the world from the standpoint of God. They didn’t have this wisdom to properly distinguish good from evil. Eventually, all those things they accumulated turned on them. If you have worldly goods, the best things that life can offer without wisdom, without a discerning heart, not only won’t they do you any good; they will turn on you. 

How did God respond to Solomon’s request? The first book of Kings states, “The Lord was pleased by Solomon’s request.” God then says to him, “Because you asked for this—you did not ask for a long life for yourself, nor for riches, nor for the life of your enemies—but you asked for discernment to know what is right—I will do as you requested. I give you a heart so wise and discerning that there has never been anyone like you now, nor after you will there be anyone to equal you” (1 Kings 3:11-12). Take this to the bank: God will not refuse this kind of prayer. But if you pray, “Lord, give me the greatest and most expensive Rolls-Royce, Lamborghini, or Ferrari through Christ our Lord,” which is a stupid prayer, God may not grant it. But if you pray, “Lord, give me wisdom, enable me to see the world from your perspective, and to distinguish good from evil, and I ask this through Christ our Lord. Amen.” God will not refuse it. Jesus himself said, “The Lord will not refuse the Holy Spirit to those who ask.” If you ask for all the worldly goods and God sees they are not good for you, he might decline your request. But the Holy Spirit is always good for us. Ask for Him, and you will not be refused. 

Let us make this more practical. Let’s say you are celebrating your birthday. Your family and friends ask you to make a wish before blowing out the candles on your birthday cake. God appears to you and says, “Make a request, and I will give it to you.” What would you say? No matter your circumstances, ask for Jesus Christ. Tell the Lord, “I want nothing but you.” Tell him, “You are still the One I want for life.” Tell him, “I want wisdom so I will know what to do with anything else you might give me or not give me.” If you have wisdom and a discerning heart, you will know how to handle wealth if it is given to you. If you have wisdom, you will know how to handle power if it comes to you. If you have wisdom, you will know how to respond when people honor you. You will know how to use that for God’s purpose. But if you don’t have Jesus Christ, all those things will turn on you and destroy you. 

This is the basic spiritual truth, embodied in today’s Gospel (Matthew 13:44-46). From our Lord Jesus, we hear, “The kingdom of heaven is like a treasure buried in a field, which a person finds and hides again, and out of joy goes and sells all that he has and buys that field.” In ancient times, long before banking and insurance became the norm, people would bury their wealth in their land or around their homes to protect it if an invading army was coming, and then they would flee. Sometimes they didn’t make it back. Either they were killed or simply couldn’t return home. Many Ukrainians who fled their country at the beginning of the Russian invasion would never make it back. When this happened, the buried treasure would remain buried in the field. After a while, someone farming in that field would discover the hidden treasure. Jesus says the kingdom of God is like that. If you find that hidden treasure, sell everything else you have and buy it. But what is the hidden treasure? It is Jesus Christ dwelling in you. It is a wise and discerning heart. I tell you, if you know this profoundly, you are willing to give up everything else for it. In the next parable, Jesus says, “The Kingdom of heaven is like a merchant searching for fine pearls. When he finds a pearl of great price, he goes and sells all that he has and buys it.” Who is this merchant looking for a fine pearl? All of us! As we go through life, we look for things that will make us happy, and those are wealth, power, honor, and pleasure. What is the pearl of great price? It is the Kingdom of God! That is the treasure buried in the field. That is the wise and discerning heart. That’s Jesus Christ dwelling in you. But the tragedy is that we spend our lives chasing pieces of treasure but not the fine pearl and not the great treasure. We spend our earthly lives mostly chasing fleeting and transient things: I want power, all the power. I want money, a lot of money. I want pleasure, all forms of pleasure. I want honor, every honor. I want to be in the spotlight, and I want everyone to adore and kiss my ring. We are looking for treasure in the wrong places of the world. But there is one buried treasure. Although it seems buried, it is staring us in the face. And we miss it. Don’t miss it. Life is short. And that hidden treasure and fine pearl is Jesus Christ.