Homily on the Solemnity of the Most Holy Trinity, Year A

Why Does God Reveal Himself? 

Rev. Marcel Divine Emeka Okwara, CSsR

Homily on the Solemnity of the Most Holy Trinity, Year A

Church of St. Bridget of Minneapolis, MN

Sunday, May 31, 2026

Some describe the Solemnity of the Most Holy Trinity as one of the most dreaded Sundays for priests and deacons. They call it the preacher’s nightmare. Some priests jokingly say it is the only day a priest is allowed to preach heresy. By the way, I do not subscribe to those statements. The Trinity is not that complicated.

Now, if you ask Catholics what the central mystery of the Christian faith is, many would say it is the Eucharist, after all, it is the Source and Summit of the Christian life. Others will say it is the Resurrection of Jesus from the dead. Some will say it is his atonement on the cross. Some will say it is the Incarnation. As vitally important as all of these are, the Church teaches that the Trinity is the central mystery of our faith. According to the Catechism of the Catholic Church, “The mystery of the Most Holy Trinity is the central mystery of Christian faith and life. It is the mystery of God in himself. It is therefore the source of all the other mysteries of faith, the light that enlightens them. It is the most fundamental and essential teaching in the “hierarchy of the truths of faith” (CCC 234). Yet for many of us, when the Trinity is mentioned, we don’t know what to do with it. Some people even treat it as bad mathematics. They argue: if there are three persons—Father, Son, and the Holy Spirit in the Trinity, it cannot be one God but three Gods. The doctrine of the Trinity is the belief that God is one in being and three in person. It is not a contradiction or bad mathematics, as some have suggested. If I were to say that the Trinity is one in being and three in being, that would be a contradiction. What is the difference between a being and a person? A being is what makes you what you are. A person is the quality that makes you who you are. What kind of being am I? I am a human being. But who am I? I am Father Marcel Okwara. What I am is a human being; that is my being. Who I am is Marcel; that is my person. The two are not the same thing. All of us share the same being and nature. We are all human beings. But none of you essentially shares the same kind of person I am. We are all different persons. The great St. Augustine explained the Trinity as one God in three distinct persons—the Father, the Son, and the Holy Spirit—who share the exact same divine nature. While they share the exact same divine nature (one in being), they function as three unique identities (three in person).

Why is the Trinity the most fundamental truth in Christianity, upon which all other truths of the faith rest? The Trinity is not about what God has done in human history, such as creation, the Incarnation, the institution of the Eucharist, atonement on the cross on Good Friday, the Resurrection, etc., but about who God is in himself. Consider how we entered the Church and how we live our devotional life as Catholics. What formula were you baptized in? The Trinitarian formula: “I baptize you in the name of the Father, and of the Son and of the Holy Spirit.” Where did we get this baptismal formula? On the Mount of Ascension, Jesus speaks to his disciples, saying, “All power in heaven and on earth has been given to me. Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you.” So, at the beginning of our lives as Christians, we were baptized in the name of the Trinity. Whenever you enter a church and dip your fingers into the holy water, what else do you do? You make the sign of the cross. And that sign is also the sign of the Trinity. So, from the sacramental and devotional dimensions, you are already drawn into the Trinity.

What can we learn from the Holy Trinity? The true and living God is unknown. The Athenians were right to erect an altar and dedicate it to the “Unknown God.” At a certain time and place, this unknown God revealed himself to Abraham. Centuries later, he revealed himself again to Moses. Not only did he reveal himself to Moses, but he also revealed his name. In our first reading (Exodus 34:4b-6, 8-9), God revealed his attributes: merciful, gracious, slow to anger, rich in kindness, and faithful. Now, what does God want? Why does he reveal himself to his puny creature, the human race? God wants a relationship. Among other reasons, the chief reason you reveal yourself to a stranger is to relate to that person more deeply. God wants to relate to us; he wants to be in a relationship with us. That’s why he constantly reveals himself. But God’s subsistence, fullness, or greatness does not rest on this relationship; it is rather ours. Our relationship with God makes us fully alive; we become greater, and our existence becomes more meaningful and purposeful. The true God reveals himself to the human race for the sake of the human race. So, the first lesson from the Trinity is relationship: first with God, and second with the people of God for the sake of God. For this reason, make an effort to know your brothers and sisters in the faith. Do not be in a hurry to leave after Mass. Greet the priest, hang out, and introduce yourself to someone you do not know. Do not always stand and talk to people who already know you. Identify someone you don’t know, approach the person, and initiate a conversation. I know that this is not always easy or comfortable, but it is possible. The God we serve has shown us how to reach out. If you are truly into him, you will do likewise. Become like the God we worship. 

Pentecost Sunday Reflection

Before Jesus ascended to heaven, his disciples asked him, “Lord, are you at this time going to restore the kingdom to Israel?” (Acts 1:6). That’s a direct question. But if you are familiar with the Gospels, you know that Jesus rarely answers them directly. According to biblical scholars, Jesus was asked over 180 questions in the Gospels, but he gave direct answers to only a handful. Yet to this question, he gave a direct answer, even though it clearly wasn’t what his disciples expected. What did he say? “It is not for you to know the times or seasons that the Father has established by his own authority. But you will receive power when the Holy Spirit comes upon you, and you will be my witnesses in Jerusalem, throughout Judea and Samaria, and to the ends of the earth” (Acts 1:7-8). 

Across the centuries, people have been captivated by the question of when the Kingdom of God will arrive. Why? For some, it is the time when human suffering will finally be addressed. For others, it will be the fulfillment of the promise of eternal peace, justice, and the restoration of a broken world. Some simply want to know so they can be ready. We also have people driven by cosmic curiosity; you can call this group “spiritual busy-bodies.” Like the disciples, we are all interested in knowing when God's ultimate promise will be realized. When will that be? Jesus says, ‘Don’t worry about that. Don’t be overly concerned about when this and that kingdom will be realized. Rather, be concerned about receiving power when the Holy Spirit comes. Be concerned about being empowered and equipped to continue the Lord’s work on earth. Be concerned about cooperating with the Spirit and doing God’s work in the world.’ Don’t worry about when this or that will happen. That’s up to God. People are fixated on the end times. Please, don’t be. Rather, focus on the task of building God’s Kingdom. Having been equipped by the Holy Spirit, you can do something, either here or elsewhere. Use your gifts of time, talent, and treasure to build God’s Kingdom here in St. Bridget. Look at the lives of the saints throughout the ages. The saints in our tradition come from different backgrounds, experiences, styles, and personalities. But what do they have in common? In the course of their lives, they all discerned and said, “This is what the Holy Spirit wants me to do right now.” They were not particularly concerned about the definitive end of the world. Francis of Assisi was inspired to rebuild the Church. Thomas Aquinas was inspired to think through the mystery of the faith, and he spent his life doing so. Mother Teresa of Calcutta believed she received a specific and direct calling from Jesus to feed and care for the poor, as did Mary Jo Copeland. This is also true for you. The Holy Spirit has something for you to do. Discern what that is and get on with it. 

I will close with this. In describing the coming of the Holy Spirit, St. Luke, the author of the Acts of the Apostles, writes: “They were all filled with the Holy Spirit and began to speak in different languages, as the Spirit enabled them to proclaim.” The languages spoken by the early Christians were heard and understood by thousands of Jewish pilgrims who had come to Jerusalem to celebrate the Festival of Weeks (Shavuot in Hebrew). As we celebrate Pentecost, what is that one language that can be spoken by all, heard by all, and understood by all? That language can be understood by those who talk and those who don’t. It can be understood by those who hear and those who don’t. It can be understood by those who see and those who don’t. It can be understood by all God’s people everywhere. On many occasions, you don’t even have to say a word. You just have to show it. It is the language of love. Some of us are more fluent in English; others are more fluent in Spanish, French, Igbo, or even signed language. But the language that everyone can speak, hear, and understand is the language of love. What is love? It is to will the good of others and to act on it. I tell you, when you speak this language, even the deaf can hear it. When you speak this language, the blind will see it, and the mute can understand it. 

God bless you!

Fr. Marcel E. Okwara, CSsR

Homily on the Solemnity of Pentecost, Year A

Connecting The Lord’s Ascension To Pentecost

Rev. Marcel Divine Emeka Okwara, CSsR

Homily on the Solemnity of Pentecost, Year A

Church of St. Bridget of Minneapolis, MN

Sunday, May 24, 2026

After his resurrection, Jesus existed in two dimensions. Sometimes he appeared to his disciples looking very much like an ordinary figure in our world. In one of the post-resurrection accounts, he says to his disciples, “Look at my hands and my feet, that it is I myself. Touch me and see, because a ghost does not have flesh and bones as you can see I have” (Luke 24:39). While they were joyful at seeing him, he asked, “Have you anything here to eat?” (Luke 24:41b), and he ate in their presence. Other times, he appeared as someone from another dimension. We see this when he appeared among his disciples, even though the doors were locked (John 20:19). When two of his disciples were walking to Emmaus, he joined them, but they did not recognize him until the breaking of the bread. What do all these descriptions mean? They tell us that, though the Risen Christ was still in this world, he is no longer completely of it. To put it blithely, he existed between the borders of this earthly dimension and the transcendent dimension we call heaven. The Ascension, therefore, was the day when Jesus stopped appearing, one day as an ordinary person in our world and another day in his super-glorified body from another dimension. It is the day that Jesus definitively moved into the higher dimension. 

Having left behind this ordinary dimension of space and time and ascended to the highest dimension we call heaven, what follows? He sends us the Holy Spirit. Through his Spirit, we experience the Risen Lord. Jesus, who roamed the hills of Galilee and could relate to a small group of people, can, after his ascension, relate to all people in the world. He can now be the Lord of all space and time. He is now directing the work of his Church. If he had not ascended and sent the Spirit, he could not be governing the Church as he does. In the Acts of the Apostles, we hear that before he ascended to heaven, his disciples asked him, “Lord, are you at this time going to restore the kingdom to Israel?” (Acts 1:6). From the beginning of his public ministry, Jesus spoke about the Kingdom of God, which he himself embodied. So the disciples’ question was a fair one. Now that Jesus had risen from the dead, they wondered whether this was the moment of the restoration of the Israelite kingdom. What is Jesus’ response to their question? The Lord does not always give a direct answer to a question, but in this instance, he did. He says, “It is not for you to know the times or seasons that the Father has established by his own authority. But you will receive power when the Holy Spirit comes upon you, and you will be my witnesses in Jerusalem, throughout Judea and Samaria, and to the ends of the earth” (Acts 1:7-8). 

As I already said, throughout his public ministry, Jesus spoke about the coming of the Kingdom. In the Lord’s Prayer, Jesus says, “Thy kingdom come, thy will be done on earth as it is done in heaven.” But what is the Kingdom? It is the definitive coming together of heaven and earth, when God’s way of ordering things is fully realized here, and this world is drawn up into the higher dimension. But when will that definitively come? It is not for the disciples to worry about, nor for us. Rather than worrying about that, Jesus tells them they will receive power when the Holy Spirit comes, meaning they will be equipped and empowered to continue his work on earth. Don’t worry about when this and that will happen. That’s up to God. Your worry should be about receiving the Holy Spirit and then cooperating with that Spirit to do the Lord's work in the world. I tell you, this message is true for them and true for us. People are fixated on the end time. Please, don’t be. Rather, focus on the fact that we have a task to build and expand God’s Kingdom. Having been equipped by the Holy Spirit, there is something you can do, either here or elsewhere. Use your gifts of time, talent, and treasure to build God’s Kingdom here in St. Bridget. Look at the lives of the saints throughout the ages. The saints in our tradition come from different backgrounds, experiences, styles, and personalities. But guess what they have in common? In the course of their lives, they all discerned and said, “This is what the Holy Spirit wants me to do right now.” They were not particularly concerned about the definitive end of the world. To Francis, Jesus said, “Rebuild my Church.” And Francis replied affirmatively. To Thomas Aquinas, the Lord inspired him to think through the mystery of the faith, and he spent his life doing so. Mother Teresa of Calcutta believed she received a specific and direct calling from Jesus to feed and care for the poor, as did Mary Jo Copeland. This is also true for you. The Holy Spirit has something for you to do. Discern what that is and get on with it. 

I will close with this. In describing the coming of the Holy Spirit, St. Luke, the author of the Acts of the Apostles, writes: “They were all filled with the Holy Spirit and began to speak in different languages, as the Spirit enabled them to proclaim.” The languages spoken by the early Christians were heard and understood by thousands of Jewish pilgrims who had come to Jerusalem to celebrate the Festival of Weeks (Shavuot in Hebrew). As we celebrate Pentecost, what is that one language that can be spoken by all, heard by all, and understood by all? That language can be understood by those who talk and those who don’t. It can be understood by those who hear and those who don’t. It can be understood by those who see and those who don’t. It can be understood by all God’s people everywhere. On many occasions, you don’t even have to say a word. You just have to show it. It is the language of love. Some of us are more fluent in English; others are more fluent in Spanish, French, Igbo, or even signed language. But the language that everyone can speak, hear, and understand is the language of love. What is love? It is to will the good of others and to do something about it. I tell you, when you speak this language, even the deaf can hear it. When you speak this language, the blind will see it, and the mute can understand it. 

God bless you!

Homily on the Solemnity of the Ascension of the Lord

Why The Ascension Of Christ Is So Important

Reverend Marcel Divine Emeka Okwara, CSsR

Homily on the Solemnity of the Ascension of the Lord, Year A

Church of St. Bridget of Minneapolis, MN

Sunday, May 17, 2026

When we speak of the Paschal Mystery of Christ, we refer to God’s plan of salvation, ultimately accomplished by Jesus Christ through four events in His life. These events are His Passion (His suffering and crucifixion), death, Resurrection, and Ascension. Yet sometimes, when we talk about the Paschal Mystery, we forget that the Ascension is part of it. In fact, the Ascension completes the Paschal Mystery of Christ. It began with Christ’s suffering and crucifixion, continued with His death and Resurrection, and is completed in His Ascension. In the Nicene Creed, the solemnity we celebrate today is reflected in this line: “For our sake he (Jesus) was crucified under Pontius Pilate, he suffered death and was buried, and rose again on the third day in accordance with the Scriptures. He ascended into heaven and is seated at the right hand of the Father.” 

Today, we celebrate the Ascension of the Lord. In our first reading, we hear, “he (Jesus) was lifted up, and a cloud took him from their sight.” But now that Jesus has returned to the Father, what is he doing there? Jesus came to us, and we killed him, but through the power of God, he was raised. After forty days of appearing to his disciples, Jesus returned to the Father. Is his ascension a desertion? What is he doing at the Father’s right hand? The great St. Paul says he is at the right hand of God, interceding for us (Romans 8:34b). St. John says, “We have an advocate with the Father, Jesus Christ the righteous Judge.” So the Ascension of Jesus should give us endless hope. Why? Because our attorney, who will intercede for us before the Judge, the Father, is Jesus Christ himself. Imagine you were brought before an earthly court for a crime you committed. You are before a judge and the jury. You are wondering who will represent you, who will be your attorney and advocate. And here walks in Jesus Christ, the Eternal Son of God. He sits beside you as your attorney. Once you see that, I tell you, you will rest easy. If the Author of life is the one who will make the case for you and plead for you to be declared righteous rather than condemned, you have nothing to fear. Jesus is our intercessor. There are passages in the New Testament that present him as the Supreme Intercessor for us with the Father. We Catholics also believe that the Blessed Mother Mary is our intercessor. At the wedding in Cana in Galilee, she interceded to her Son, Jesus Christ, on behalf of the newlywed couple, giving us that article of faith.

In his great sermon, St. John Chrysostom said, “Christ did not merely die for us; he now intercedes on our behalf as well.” Jesus ascends into heaven and sits at the right hand of the Father to intercede for us. This means that his passion on Good Friday and his Ascension reveal the immensity of his love. On the cross, he dies for love of us, but his love doesn’t end there. He continues to love us now, as he sits at the right hand of the Father and intercedes for us out of great love. In the words of Pope Leo the Great, “Although he (Jesus) is seated at the right hand of the Father, he performs the sacrament of the atonement in the same flesh which he assumed from the Virgin Mary.” What is he saying? He is saying that, in the Ascension, Jesus takes the sacrifice he offered on Calvary and brings that offering of himself, which took place on Good Friday in time and space, into eternity. He enters the eternal now, the presence of the Father, and offers himself to the Father on our behalf, once and for all and for all time. 

The Ascension of Jesus is so essential that it teaches two very important truths: first, the incarnation does not end with Jesus’ death and resurrection. When Jesus rises from the dead on Easter Sunday, the body he has is the same body he had, given to him by his Mother Mary, which is why he still bears the wounds, though now in a glorified state. During his Ascension, he takes that same flesh, now glorified, into eternity and sits at the right hand of the Father bodily. Before the incarnation, the Second Person of the Blessed Trinity is pure Spirit. He didn’t have a body. But in his incarnation, he assumes human nature. During his Ascension, he takes that human nature, now glorified flesh, into eternity. Therefore, the sacrifice he accomplished in the flesh on Good Friday is now perpetually offered to the Father for all eternity. This is why we refer to the Mass as a sacrifice. Although during Mass, Christ is not being re-sacrificed. There is only one sacrifice, and that is the sacrifice of Calvary. But that one sacrifice has been taken out of time into eternity. Therefore, every offering of the Eucharist is a participation in the one sacrifice of Christ, which he continues to offer to the Father for all time, in the heavenly sanctuary. So, in the Ascension of Jesus into heaven, the mystery of incarnation does not cease. The Eternal Word is still united with human nature, right now. Jesus still has his human body—his flesh and bones—though in a glorified and mysterious state, which is why he still bears the wounds. Secondly, it is not only that the incarnation doesn’t cease in Christ's Ascension; there is also a perpetual atonement. The atonement that is inaugurated and consummated on Calvary does not end in Ascension. In fact, in Ascension, Christ brings the atoning sacrifice into heaven. So, there is a perpetual atonement going on in heaven. In the first century AD, a sacrifice in the temple called “tamid,” meaning “the perpetual sacrifice,” was offered every morning and evening to God the Father as a renewal of the everlasting covenant. This perpetual sacrifice is still being done today. The great good news is that it is being done, not by any human being, but Christ Jesus himself. Does this mean even in heaven, Jesus is still suffering? Not at all! In heaven, the suffering ends. Jesus’ suffering ended when he died on Good Friday. He is not suffering, but he is still offering atonement in heaven. He is still offering himself to the Father in love for all eternity. 

God bless you!

Homily for the Sixth Sunday of Easter, Year A

 

Putting God First And Giving A Reason For Your Hope

Rev. Marcel Divine Emeka Okwara, CSsR

Homily for the Sixth Sunday of Easter, Year A

Church of St. Bridget of Minneapolis, MN

Sunday, May 10, 2026

The Resurrection of Jesus was and is an earthquake. In all of human history, no event is more powerful and significant than the bodily Resurrection of Jesus Christ. The Resurrection validates his ministry and his message. It proved that everything the prophets said about Jesus was true. It inaugurated a new and lasting promise on which the New Testament Church is built. The Resurrection of Jesus convinced the Early Church that God had established a new order. As a result, they were willing to proclaim it and even die for that truth. But as the first Christians began to proclaim the Lordship of Jesus, they faced intense persecution. The same suffering Jesus experienced was inflicted on them. After St. Stephen was stoned to death, the Jews rejoiced, which led to a cascade of persecution and suffering. Because of the hostile environment, Christians were forced to abandon their homes and familiar surroundings. They were scattered, but wherever they went, they faced oppression for their faith. When this persecution intensified in the first century, Peter wrote an epistle to encourage his fellow Christians and guide them in responding to the difficult time they faced. 

Addressing Christians who were treated as a despised minority in the Roman world, Peter says, “Beloved, sanctify Christ as Lord in your hearts. Always be ready to give an explanation to anyone who asks you for a reason for your hope, but do it with gentleness and reverence, keeping your conscience clear, so that, when you are maligned, those who defame your good conduct in Christ may themselves be put to shame. For it is better to suffer for doing good, if that be the will of God, than for doing evil” (1 Peter 3:15-17). I tell you, if this were always the starting point of Christian evangelization, we might see greater success. 

Peter was a “witness of the sufferings of Christ” (1 Peter 5:1), and he draws on that experience as a teaching tool. In his letter, he argues that, as Christ suffered unjustly, so his followers may have to endure persecution even for doing what is right and good. He also warns against the natural tendency to repay evil with evil. Amid his exhortation, Peter wrote, “sanctify Christ as Lord in your hearts.” What does that mean? To “sanctify” means to set apart, make holy, or consecrate. It implies separating something from common use so it can be used exclusively for a divine purpose. While praying for his disciples and those who would believe in Him through their preaching, Jesus says, “Consecrate them in the truth. Your word is truth” (John 17:17). We are sanctified and set apart by God’s Word, because it reveals a way of life that is diametrically opposed to the standards of those who live in the world. To “sanctify the Lord in your hearts” means to make Him the central focus of your mind and thoughts. It is to put God first in your life. It is to “live and move and have your being” in God alone. Look at St. Peter. When Jesus told his disciples that he would be betrayed, handed over, crucified, and die in Jerusalem, what was Peter’s initial response? Matthew says that Peter took Jesus aside and began to rebuke him, saying, “God forbid, Lord! No such thing shall ever happen to you” (Matthew 16:22). But looking straight into Peter’s eyes, Jesus, the Master of the universe, the one who knows the origin of good and all evil, replies, “Get behind me, Satan! You are an obstacle to me. You are thinking not as God does, but as human beings do” (Matthew 16:23). To “sanctify Christ as Lord in your hearts” is to have your mind and heart filled with the things of God. By the time Peter wrote his letter, he had grown and matured in faith. He had now understood and internalized the Word of God. I always say that it is one thing to know intellectually what God is saying and another to grasp its meaning deeply. 

In that admonition, Peter also said, “Always be ready to give an explanation to anyone who asks you for a reason for your hope.” The call to be ready is repeated throughout the Bible and is a common theme throughout the Advent season, too. Serious Christians are always. Why? Because they always pray (1 Thessalonians 5:17), always do God’s will (Matthew 7:21), and always study God’s Word (2 Timothy 2:15). By doing these things, they build and deepen their relationship with God. In the course of his public ministry, Jesus says, “Blessed is that servant whom his master on his arrival finds” being ready (Matthew 24:46). But in the context of Peter’s letter, he is speaking about the readiness of a Christian to give a defense, or an answer, for their hope—that is, for why they believe what they believe and why they live the life they are living, a life that is totally countercultural and counterintuitive. When the Apostles were summoned before the Sanhedrin to explain their refusal to stop teaching in the name of Christ Jesus, their unanimous response was, “We must obey God rather than men” (Acts 5:29). Even if you cannot give an explanation for your hope in words, you can do so in deeds. Even if you are not a teacher or eloquent in words, we are all commanded to be ready to give reasons in words for our faith, hope, love, and consequent joy. We must be ready to say, “I must obey God rather than the voices of this world.” As for why we live a countercultural life, we must be ready to tell anyone who asks that our ultimate hope is in the coming Kingdom of God (Romans 8:24-25). There is no greater hope than this. It is for this hope that Paul suffered greatly (2 Corinthians 11:23-28). It is for this hope that we live a counterintuitive life. It is for this hope that we forgive our offenders and love even those the world considers unlovable. It is for this hope that we don’t miss Mass. It is for this hope that we endure the ridicule and mockery of unbelievers. 

Finally, when explaining to anyone who asks for a reason for your hope, Peter enjoins us to do so with “gentleness and reverence, keeping your conscience clear.” We are not to ignore them or engage in endless, aggressive debates. Present the faith in a way that endears people to you. Giving an explanation and a reason for your hope doesn’t mean getting into arguments about Bible issues, the Church’s flaws, or doubtful matters. In his letter, Timothy warns Christians to “Avoid foolish and ignorant debates, for you know that they breed quarrels” (2 Timothy 2:23). Be ready to weed out anything that prevents you from sharing the good news of Jesus Christ. And as you go about doing this, remember the words of the late Cardinal Francis George, “People will remember the faith you had, not the words you preached.” Be that example of faith and be not afraid.

God bless you!

Homily for the Fifth Sunday of Easter, Year A

Last Supper Discourse: “I am the Way, and the Truth, and the Life”

Rev. Marcel Divine Emeka Okwara, CSsR

Homily for the Fifth Sunday of Easter, Year A

St. Alphonsus Catholic Church, Brooklyn Center, MN

Sunday, May 3, 2026

In the New Testament, the Gospel of John, chapters 13-17, is often called the Last Supper discourse, or the Farewell Discourse, delivered by Jesus to eleven of his disciples right after the Last Supper in Jerusalem, the night before his arrest, trial, condemnation, and crucifixion. Our Gospel passage for this Sunday is the beginning of that discourse. As the Passover meal was underway, Jesus knew he would be betrayed, handed over, tortured, humiliated, and shamefully crucified. He knew he was about to suffer excruciating pain in the most humiliating way possible. Rather than dwelling on self-pity, he began to comfort his Apostles. His first words were, “Do not let your hearts be troubled. You have faith in God; have faith also in me.” What troubles our hearts and minds most today? Research and surveys show that many Americans are worried about the economy, inflation, the high cost of living, rising healthcare costs, the state of our democracy, cultural divisions, immigration, government corruption and dysfunction, substance abuse, etc. Are these issues real? Yes! But look at Jesus. A few hours away from suffering the greatest injustice, he turns to his fearful disciples and says, “Do not let your hearts be troubled.” What is the Lord saying? Don’t allow the problems of today or tomorrow to rule your life. Stop identifying with them and letting them master your thoughts and choices. Our faith assures us that God is God and is always in control. Your faith should have authority over your feelings. 

The next thing Jesus said is, “In my Father’s house, there are many dwelling places. If there were not, would I have told you that I am going to prepare a place for you? And if I go and prepare a place for you, I will come back again and take you to myself, so that where I am, you also may be. Where I am going, you know the way.” Do you know that all those things we customarily fear, those that trouble us and keep us awake at night, have to do with this world? Am I saying we should be oblivious to our material needs? Not at all! Please do not ignore your real needs, your family's needs, and others’. But has your eternal destination ever been a source of concern for you? How many of us have stayed awake at night, thinking about eternity and the life of heaven? We are troubled by economic instability, but are we ever troubled by our spiritual instability? We are worried about the high cost of living, but are we worried about our low religious and spiritual life? You are worried about inflation, but are you worried about your spiritual deflation? Are you worried about losing your passion and motivation for the Lord? You used to be filled with the Holy Spirit. You used to be passionate about the things of God. But now you are simply getting by. As your spiritual aridity, apathy, and loss of connection to your faith continue to deepen, are you troubled by it? We are worried about our physical health and the rising healthcare costs. But are we also worried about the state of our spiritual health and the decreasing time we spend in prayer and attending to our spiritual life? We are worried about cultural division, but what about the division within our spiritual and religious lives? We say one thing and do another. Even in the house of God, we create division along ethnic lines. We are troubled by the immigration policies of this current administration. And I am worried by it too, because from what I have seen so far, it seems this administration has made racial profiling, something that used to be taboo in this country, an immigration policy. But sisters and brothers, do not forget the citizenship that counts more, and that is the citizenship of heaven. In his letter to the Philippians 3:20, the great St. Paul says, “Our citizenship is in heaven.” We are worried and troubled about many things in this world, but let our deepest and most profound worry be about our lives being hidden in Christ, making Jesus the Organizing Principle of our lives, allowing Jesus to rule and reign in our lives, and then spending eternal life with him in heaven. 

Interjecting into Jesus’ extraordinary sermon, Thomas said to him, “Master, we do not know where you are going; how can we know the way?” Jesus replies, “I am the way and the truth and the life. No one comes to the Father except through me. If you know me, then you will also know the Father. From now on, you do know him and have seen him.” I tell you, that is one of Jesus’ most consequential lines in the New Testament. In those words, Jesus distinguishes himself from all other religious founders, spiritual, moral, and philosophical teachers and masters. If someone says he is a way, it means there are other ways. If someone says, “I am a truth,” it means there are other truths, and he happens to be one of them. If he says, “I am a life,” it means there are other lives out there. He just happened to be one of them. What Jesus said is, “I am the Way, the Truth, and the Life.” He means the only Way and access to God, the only Truth that must be known and lived, and the only life that deserves our entire life. Other religious teachers teach the way, but Jesus says he is the way. Buddha said, “Come not to me, come to my dharma, my doctrine, my teaching.” Jesus says, “Come to me.” Buddha said, “You must be lights unto yourselves.” Jesus says, “I am the light of the world.” Jesus is not just a way; he is the way. He says, “No one comes to the Father except through me.” Buddha said there is a way he discovered and wants you to know about it. Muhammad said he received a revelation and wants you to know it. Confucius said there is a path, a way that he discovered and wants to show you. Then there is Jesus. He said, “I am the Way, the Truth, and the Life.” The only person who can say such a thing has to be God himself. If Jesus is not the Lord, he would be a liar and a madman, as C. S. Lewis said. But does this mean that non-Christians can’t make heaven? Not at all! The Catholic Church rejects such a position. At the Vatican II Council, the Church affirms that other religions have a “ray of that Truth which enlightens all men.” So if Socrates, Buddha, Gandhi, or Muhammad go to heaven, they do so because of Jesus. He alone is the Way. He alone is the Gate. Through him alone we have access to the Eternal Father. So, give your life to him totally. 

God bless you!

Homily for the Fourth Sunday of Easter, Year A

Saint Peter’s Sermon: An Exemplar of Evangelical Preaching

Rev. Marcel Divine Emeka Okwara, CSsR

Homily for the Fourth Sunday of Easter, Year A

Church of St. Bridget of Minneapolis, MN

Sunday, April 26, 2026

According to Pope Benedict XVI, the Church exists to do three things: first, to worship God; second, to evangelize; and third, to feed the poor. When it comes to evangelization, every Catholic Christian, not just the ordained, is called to get involved. We preach with our actions as well as with words. One of the problems we see today is familiarity with Christianity. Why is it a problem? It often leads to a dangerous lack of reverence, awe, or obedience. Is it a good thing to build a long-term relationship with God and the Church? Yes indeed! But once this is done, be watchful for spiritual complacency, casualness, taking God’s grace for granted, and failing to respect spiritual authority. If you have this problem, listen now to Peter, the Chief Apostle, as he preaches with fire and passion. 

In his Pentecost sermon (Acts 2:14, 36-41), we see an exemplar of evangelization. We witness a master class in kerygmatic proclamations. Luke, the author of the Acts of the Apostles, tells us that Peter stood with the Eleven in the temple precincts and raised his voice. The first lesson is that announcing Christ to the world is not something we should do in hushed tones among ourselves. Peter is obeying Jesus’ own instruction, “What I say to you in the dark, speak in the light; what you hear whispered, proclaim on the housetops” (Matthew 10:27). Evangelical preaching is public. It must be proclaimed in the midst of the culture. The secular culture wants to silence the voices of those who believe in Christ Jesus. While secularism is loud, forceful, and persistent, it seeks to marginalize the religious voice. But we must not let it. We must resist that demonic voice that wants to enthrone the philosophy of “everything goes.” No matter where you are, let your faith speak. No matter where you are, speak your faith. Wear your faith like a dress. Do not allow the shouting noise of secularism to win. The price that Jesus paid is too great to ignore. 

As Peter got up, what did he say? “Let the whole house of Israel know for certain that God has made both Lord and Christ, this Jesus whom you crucified.” That is, let the whole culture know… let the whole world know… let every human being on earth know… What a confrontational preaching. He is putting the blame where it belongs. We all participated in the crucifixion of Jesus. Don’t tell me, “I am a good person.” Don’t tell me, “There is nothing wrong with me.” When I was studying CPE in Whittier, California, one of my fellow interns, while giving feedback on my presentation, blurted, “I am sick and tired of hearing about being remorseful. There is nothing wrong with us.” When I had a chance to reply, I said, “If nothing is wrong with us, why was Jesus crucified?” She was speechless. This mentality is unacceptable to evangelical preaching. We crucified the Lord. The Author of life came, and we killed him, including Peter. The proclamation of Jesus crucified is, ipso facto, a judgment upon sin. Authentic evangelical preaching does not avoid the question of sin. In the words of Saint Oscar Romero, “A church that doesn't provoke any crises, a gospel that doesn't unsettle, a word of God that doesn't get under anyone's skin, a word of God that doesn't touch the real sin of the society in which it is being proclaimed —what kind of gospel is that?” A preacher who plays nice and does not want to mention the predominant sin of the time, no matter how good the preaching is, is not engaging in evangelical preaching. Peter was so clear about the cross and the crucifixion of the Lord that it is a judgment on our sin. 

In Peter's kerygmatic preaching, he reminds us that this Jesus, whom we put to death, is “Lord and Christ.” The word “Lord” in the Greek of the New Testament is “Kyrios.” The word Peter would have used is “Adonai,” “The Lord.” That’s the term ancient Jews used for God. They did not call God by his divine name, “Yahweh,” out of reverence. The revealed divine name was considered too holy to mention, so they substituted it with Adonai (Lord). What is the lesson here? Jesus is not one rabbi among the many rabbis in Israel. He is not just an inspiring man we are fond of. I tell you, human history has loads of inspiring figures. Socrates was an inspiring figure. Abraham Lincoln was an inspiring figure. Martin Luther King Jr. was an inspiring figure. Saints Pope John Paul II and Mother Teresa of Calcutta were inspiring, too. But none was called “Adonai.” But Jesus is Lord. In Jesus, the invisible face of God is made visible. From Jesus’ lips we hear, “Whoever has seen me has seen the Father” (John 14:9). Peter also called him Christ, Christos in Greek. In Peter’s Hebrew, he would have said “Mashiach.” The word “Messiah” is derived from it, which means “the anointed one.” Who is the anointed one in the Old Testament? King David! In 1 Samuel 16:1-13, we read of the secret anointing of King David in Bethlehem by the prophet Samuel, and of the Spirit of the Lord rushing upon him. In the Old Testament, King David was the “Mashiach.” After King David, the people were looking forward to a new David, who would accomplish far more than the great David of the Old Testament, who would gather the tribes of Israel and, through that gathering, gather all the tribes of the world. In the Resurrection of Jesus, this great gathering commences. Jesus is the magnetic point. He is to gather first Israel, but through Israel, all the world. So authentic evangelical preaching presents Jesus, not as one interesting figure among the many, but as the central figure in human history. A true evangelical proclamation presents Jesus as the honey that attracts all bees in the wild. He is the still point around which the whole of society revolves. He is both Lord and Christ. If you see him as anything less than that, you are really missing the point. Evangelical preaching does not avoid mentioning sin, but it then declares this Jesus as Lord and Christ, who conquers sin and death and is in the business of gathering the world. 

What was the reaction of Peter’s congregation? Our first reading says, “When they heard this, they were cut to the heart.” The preaching of the first Bishop of Rome reached deep into hearts. In my final year of theology, my classmates and I were already ordained deacons. Redemptorists in Nigeria have a custom of inviting transitional deacons to visit nearby Redemptorist-run parishes on weekends and to preach at all the Masses. This particular weekend, it was my close friend's turn and mine. On Monday, when the Moral Theology professor entered the classroom, his question was, “How many of you preached during this weekend?” After we answered, his next question was, “Did you theologize or moralize?” Someone from the class asked him, “Father, what do you mean?” “When you theologize, you are teaching, and your teaching is focused on God’s actions and character. But when you moralize, you are simply focusing on behavior (telling people how to be good), rules (giving a litany of do’s and don’ts), and judgment (hell and heaven). Is moralizing in itself a bad thing? Not at all! Sometimes, it is necessary to do it. But here is the kicker, moralizing preaching does not cut to the heart. What cuts to the heart is this Jesus, whom the crucified, whom God has raised from the dead, is both Lord and Christ. He is the center of all of our lives. Everything— mind, will, senses, body, private life, public life, all of it, belongs to him and must revolve around him.” 

Good evangelical preaching, among other things, can accomplish either of two things: a revolt (anger, rejection, and a walkout) or a question that transforms lives. In the course of his public ministry, Matthew tells us that a rich young man came to Jesus and asked, “Teacher, what good must I do to gain eternal life?” (Matthew 19:16). Having had their hearts cut by Peter’s proclamation, the people asked, “What are we to do, my brothers?” (Acts 2). Replying to their question, Peter echoes the first word from the lips of Jesus as he emerged onto the public scene (Mark 1:15): “Metanoite,” which means “go beyond the mind you have.” “Repent and be baptized.” Today, everyone talks about welcoming everyone, and I support it. But that’s not Jesus’ first utterance, according to Saint Mark. Following the preaching of Saint Peter came a question of what to do, and Peter’s first word was “repent,” meaning change your mind, change your life, change your worldview, change your culture, change your attitude, change the way you talk, change the way you think, change your friends, change your overall attitude. Give the whole of your life—mind, heart, soul, spirit, feeling, friendship, relationship, marriage, work, everything—to him. Not part of it, but all of it. Give your Monday, Tuesday, Wednesday, Thursday, Friday, Saturday, and Sunday to him. Not just Sunday alone, but the other days. 

I am sure everyone listening to me now is already baptized. But if you have not, please see me or call the parish office. Baptism is the sacred door to spiritual life. It is the means by which we are grafted onto Christ. When Nicodemus, a Pharisee and Jewish leader, visited Jesus at night to discuss his teachings and recognize him as a teacher from God, Jesus taught him that to be saved and enter the Kingdom of God, one must be “born again” of water and the Spirit. That’s baptism. After baptism, what happens? The answer is found in Peter’s counsel: “You will receive the gift of the Holy Spirit. For the promise is made to you and to your children and to all those far off, whomever the Lord our God will call.” In baptism, we receive the Holy Spirit and its gifts—wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord. Confirmation only confirms the gifts given and received at baptism. The rest of our lives are about cooperating with the Holy Spirit and using the gifts he has given us to build God’s kingdom. Finally, Peter says, “Save yourselves from this corrupt generation.” If you are looking for a biblical expression to put on your refrigerator, please consider this very line. Christians are never meant to adopt the values of this world. We are not meant to fit in. We are countercultural and counterintuitive people. Don’t just live for this world alone, for the beauties, fancies, and riches of this world are fleeting. Jesus said we are the salt and light of the world. We are called to be different. Although we are in the world, we are not of the world. Run away from worldly influence. We are baptized to be different and to live differently. If you are like everyone else, you have not saved yourself from this corrupt generation. 

God bless you!