Homily for Palm Sunday of the Lord’s Passion, Year C

Confronting Reality: Jesus’ Example in the Face of Suffering and Death

Rev. Marcel Divine Emeka Okwara, CSsR

Homily for Palm Sunday of the Lord’s Passion, Year C

Church of St. Bridget of Minneapolis, MN

Sunday, April 13, 2025

How do you think a terminally ill parent would feel if, after informing their children of their impending mortality, they immediately began discussing the distribution of their assets? How do you think a terminally ill man would feel if, after informing his brothers and sisters at a family reunion that his doctors had told him he didn’t have much time, they began to discuss their place in his life and who would inherit the larger share of his wealth right in front of him? How do you think a woman who has been wrongly accused by an angry mob of conspirators and is facing a death sentence would feel if, after her siblings learned of her fate, they started arguing among themselves, in her presence, about her house, cars, stock portfolio, and other investments she had acquired? Without mincing words, none of them would be pleased. In fact, to the highest degree, they would be disappointed. 

Why am I presenting these different but similar scenarios? It is because that is what we see at the beginning of the Passion story according to St. Luke. Jesus and his disciples had gathered together to celebrate the Passover. After taking his place, Jesus began to give his valediction, that is, his farewell speech to his disciples. In the process of doing that, he instituted the great sacrament of the Eucharist. He also foretold his betrayal. What follows? What’s his disciples’ response? They began to argue among themselves “which of them should be regarded as the greatest” (Luke 22:24). Their Master and Lord had just told them that he doesn’t have much time left. He had just announced to them that one of them would betray him. I get it! For a moment they did debate among themselves who the betrayer could be. But they didn’t dwell on it much longer before switching over to mundane thing— who is the greatest among them. 

What do you think is the reason why the early followers of the Lord did not spend much time debating, questioning and considering who among them is about to betray their Lord? St. Luke did not tell us; however, my speculation is that engaging in such an exercise is too probing and too intrusive. Spending time talking about the impending death of someone they had accepted as “the Christ, the Son of the living God,” goes too deeply and beyond what is comfortable. It is easier to talk about fun things than to confront the “wretchedness” of human existence. It is more comfortable to talk about earthly greatness than to dwell on the great question about death and dying. According to the great French scholar and Catholic writer Blaise Pascal, most of us, most of the time, distract ourselves from attending to the great questions about God, life, death, dying, sin, and the meaning of life. To avoid considering those realities, we engage in what he called in his beautiful French “divertissement,” that is distraction or amusement. Pascal said we use activities and social interactions to avoid confronting basic existential questions and the anxieties of existence. He said humans are prone to melancholy and anxiety when faced with the vastness and meaninglessness of the universe, so we seek distractions like social interactions (gossiping, superficial conversations, and other social activities) to avoid introspection. We seek material things (focusing on acquiring wealth, possessions, and status) to distract from the search for meaning. We engage in intellectual pursuits (engaging in abstract thought or intellectual debates) without real commitment to understanding the truth. We pursue self-indulgence (engaging in pleasures and distractions) to numb the pain and suffering of life. 

In many ways, we all engage in “divertissement.” When you bring up issues like death, human suffering, repentance, the fleeting nature of wealth, power, pleasure, honor, and other human pursuits in conversations with friends and family, see how quickly the discussion is changed to something more palatable. Often, someone in the group interjects with the phrase, “Okay, enough of the gloom and doom…” I have been in discussions where important subjects like these were immediately discontinued because people are uncomfortable engaging in them. Instead, we talk about sports, entertainment, the stock market, sweet memories of the past, etc. I believe the disciples of the Lord found his farewell speech too troubling to handle, hence the switch to talking about more mundane things. In a clinical setting today, their overall attitude and response to Jesus would be considered very bad spiritual care. 

What is the cure to the problem of “divertissement” (distraction)? Blaise Pascal’s proposed solution is not to merely eliminate distractions, but rather to acknowledge these realities, acknowledge the emptiness of existence, acknowledge the transient nature of wealth, power, honor and pleasure, and afterwards, to seek solace and meaning through faith and a relationship with God. Avoiding discussions about death and dying will not exempt one from its inevitability. Did Jesus seek distraction and avoid discussing his destiny? Not at all! Over and over again, he spoke of his impending betrayal, suffering, and death. At the Passover meal, his first words, after taking his seat were, “I have eagerly desired to eat this Passover with you before I suffer” (Luke 22:15). He acknowledged his fate and spoke about it. After the institution of the Eucharist, he says, “Behold, the hand of the one who is to betray me is with me on the table; for the Son of Man indeed goes as it has been determined; but woe to that man by whom he is betrayed” (Luke 22:21-22). In his agony in the Garden, he prays, “Father, if you are willing, take this cup away from me; still, not my will but yours be done” (Luke 22:42). As we can see, Jesus does not engage in distractions to avoid difficult subject-matter. He confronts them head-on and, most importantly, trusts in his Father. 

But does this imply we become preoccupied with the reality of death? Does this mean the only topic worth of discussion is the great questions? Not at all! We exist in the world, and in this world, numerous events are unfolding around us. It is acceptable to discuss these distractions. Pascal is not advocating for the complete elimination of “divertissement.” Essentially, he suggests that true happiness and fulfillment cannot be attained in fleeting pleasures and distractions, but rather in confronting the realities of life and finding meaning in something beyond ourselves, such as faith and God. In John’s Gospel, Jesus says, “You have faith in God, have faith also in me” (14:1).

Homily for the Fifth Sunday of Lent, Year C

Human Dysfunction Meets Divine Mercy

Rev. Marcel Divine Emeka Okwara, CSsR

Homily for the Fifth Sunday of Lent, Year C

Church of St. Bridget of Minneapolis, MN

Sunday, April 6, 2025

In virtually every human society, the problem of scapegoating an individual or group of people is prevalent. When challenges arise in a community or nation, people instinctively project their collective problems to a single person or group. This propensity to look for a scapegoat, someone or a group to blame for societal wrongs, is termed the scapegoat mechanism by French historian Rene Girard. Upon identifying a scapegoat, a sense of social order and unity is temporarily restored. You can see the scapegoat mechanism here in the USA and around the world. You can hear the scapegoat mechanism in discussions among family members, in public venues, and unfortunately, even from religious pulpits. Why do we engage in this scapegoating move? Because it satisfies our sense of justice and also makes us feel united during troubled times. 

Why am I talking about the scapegoat mechanism and scapegoating move? Because it is on full display in today’s Gospel (John 8:1-11). Jesus is in the temple. In him, the glory of Yahweh (Shekhinah), has returned to the temple just the same way he had left. What follows? The scribes and Pharisees bring a woman and say, “Teacher, this woman was caught in the very act of committing adultery.” What are they doing? They are scapegoating her. They are humiliating her and exposing her to death. By making her stand in public, anything could have happened to her right there. Some religious self-righteous fanatics could have killed her even before Jesus had any chance of saving her. After making the woman stand in the public, they weaponized the law against her: “Now in the law, Moses commanded us to stone such women.” They are using the Law, the great tradition of Israel in a deeply dysfunctional and harmful way. This is Rene Girard’s theory of scapegoat mechanism on full display. Think about this! If they actually caught her in the very act, the question is: where exactly were they when they caught her in the very act? How long had they been waiting and watching in order to catch her in the very act of adultery? And what happened to the man who was committing adultery with the woman? It takes two to do the act, isn’t it? By the way, before you frown your face, this story is all of us. We are so good at finding scapegoats. Just like the scribes and Pharisees, we know the Law of God well enough. We know the precepts of the Church and we are probably observing them. Good! It is vitally important to know God’s Law and the Church’s ordinances. It is also critically important to observe them. But if I am constantly finding scapegoats and saying, “Look at what he has done,” “Look at what she has done,” “She is divorced and shouldn’t be here,” “He is too liberal,” “She is too conservative,” “They are the ones destroying our Church and I have the law to support me” I tell you, I am in a very bad spiritual place. As I said already, knowing the Law and observing them is important. But St. Paul and Gospel writers, as well as Jesus himself are intensely aware of the dangers of the Law. St. Paul knew people often use the Law as a weapon of aggression. How? If I know what is right and wrong, and I am meticulously observing them, I can be tempted to see myself as someone uniquely positioned to point out the flaws of others. And when I point out the flaws of others, I elevate myself above others. I end up using the beautiful Law of God to fan my ugly ego. 

What does the Lord do? John says, “Jesus bent down and began to write on the ground with his finger.” This is the only time in the Bible that Jesus is ever described as writing on the ground. How do we interpret his first move? He wants to break up the aggressive mob. A mob is formed when one person tells another, “Did you hear what she did?” And the person tells another and on and on and on. And before you know it, a mob is formed through scapegoating and gossiping. But by writing on the ground, Jesus disempowers the mob. He delays their rage. He makes them wonder and wait. He refuses to cooperate with them. If you see a mob of gossip forming, you can also disempower the mob by not cooperating. But what exactly did Jesus write? John didn’t tell us. But the Church Fathers speculate Jesus was writing the sin of each person holding those stones waiting to put the woman away. He is turning the negative energy they created against them. My late mother used to say, “When you are pointing an accusing finger at someone, remember that three of your fingers are pointing towards you, and your thumb is pointing at the bad things you’ve done.” After writing, Jesus delivers one of the most devastating one-liners in the Bible, “Let the one among you who is without sin be the first to throw a stone at her.” He’s basically saying: “I get the law of Moses. I am not here to undermine it. It did say such people should be stoned. But if any among you is sinless, be the first to throw a stone at her.” Upon hearing the challenge, reality sets in. John says, “They went away one by one, beginning with the elders.” In a non-threatening way, in a nonviolent way, Jesus breaks up the angry mob. Thereby showing us a good example of how nonviolence can be the answer to violence. He shows us the divine way of dealing with tensed issues like this. Look at this way: if Jesus had reacted in anger, if he had challenged the mob, threatened to form his own mob, and fought over this obvious cruelty, the woman and some other people would have been killed. 

After dispersing the mob, Jesus turns to the woman and says, “Woman…has no one condemned you? “ She replies, “No one, sir.” Again, Jesus drops another famous one-liner, “Neither do I condemn you. Go, and from now on do not sin any more.” He does not make excuses for the sinful woman. He does not endorse her immorality. He never said to her, “don’t worry about it, what you did is not a sin.” He is rightly stating the fact: the woman sinned just like everyone else. But after making that point, Jesus invites her to a higher life, the divine life: “Go, and from now do not sin any more.” She is being invited to not live like everyone else and to walk the divine path. In Jesus, God has reentered the temple. What’s the temple meant to be? It is the place where God’s love meets our sin. This is the reason why we should never discourage anyone from coming to church. And this is why we should form the habit of coming to church. Why? Because in the temple, in the House of God, our stupidity, corruption, injustice, etc will meet God’s love. As the great St. Augustine said, “At the end of this story, all that is left is “misera et misericordia” that is, misery and mercy. That’s what the temple was meant to be. It is the place where the misery of our sin meets the mercy of God. This is what our Church should be. This is what St. Bridget should be. Elevating yourself as an upright person is not God’s way. Humiliating a sinner publicly is not God’s way. Scapegoating in any form or shape is not God’s way. Using the Law as a weapon of aggression is not God’s way. God’s way is the way of love, mercy, forgiveness, compassion and nonviolence. 

Homily for the Fourth Sunday of Lent, Year C

Enduring Lessons Of The Prodigal Son

Homily for the Fourth Sunday of Lent, Year C

Rev. Marcel Divine Emeka Okwara, CSsR

Church of St. Bridget of Minneapolis, MN

Sunday, March 30, 2025

Is there anyone out there who is still wondering who God really is; who still does not understand God’s attitude towards sinners; who, due to what they have done in the past, still questions and wonders if God has forgiven them? Is there anyone out there who still doubts God’s capacity to love and forgive? Today’s Gospel (Luke 15:1-3, 11-32), the narrative of the prodigal son, is your answer. It is one of the greatest stories ever told. It is probably the most famous and beloved of all the parables. Although it is known as the parable of the prodigal son, the younger son who left home is not the chief character that breaks our hearts and makes us weep. The older son, the jealous and self-righteous one, is also not the main character of this narrative. None of the two sons is the principal character that shocks and amazes us. We know people who are like them. In fact, we may have been either the younger son or the older son. There may have been times when we were rebellious and unrighteous, or obedient but cold, indifferent, apathetic, and self-righteous. In light of this amazing story, accompany me as we look at some of the priceless spiritual lessons of this parable. 

First lesson, the younger son represents two different groups of people: those who have ended their relationship with God and the Church and have gone full blown in the pursuit of the goods of this world. They might be good and responsible citizens, successful in their careers, but they have no communion with the Church. For such people, God does not matter. The younger son also represents those who have completely gone off-kilter; they are living wild and reckless lifestyles, wasting good opportunities and talents they have been given. The older son, on the other hand, represents those who choose God but still struggle with jealousy, indifference, ungratefulness, self-righteousness, and a sense of entitlement due to their good deeds. Now, despite the flaws of these two sons, the father’s love remains constant. He is actively pursuing both sons, offering them grace and reconciliation. This parable echoes the truth of God. Divine mercy is relentless. Divine mercy is actively pursuing the good, the bad and the ugly. We are not perfect, but the great good news is that God loves us still.

Second lesson, when the younger son said to his father, “Father give me the share of your estate that should come to me,” he was to the highest degree, insulting his father. He is basically saying to his father, “dad, I am tired of waiting for you to die.” But this obvious insult did not affect his father’s love for him. More to it, walking away from the family, squandering everything and having the audacity to return home did nothing to dampen, compromise and weaken the father’s love. What’s the spiritual lesson? God is not like you. God is not like me. He does not fall in and out of love. God is love. God is kind. God is forgiving and merciful. Period! Every book in the Bible, from Genesis to Revelation shines a spotlight on the unwavering nature of God’s love. And the parable of the prodigal son is one of the many examples that illustrates this very reality. 

Third lesson, why did the younger son leave his family? He thought that the pleasures and treasures of the world would fulfill and satisfy him more than his father’s provision. But after wasting his share of inheritance, “with prostitutes,” he found himself empty and longing for what he once had. “He found himself in dire need,” and became so desperate that he was willing to do anything, including tending to swine, a job no Jew is  permitted to do. His hunger was so intense that he miserably wanted to satisfy his hunger with the pigs’ food. What’s the spiritual lesson here? The world and everything in it cannot truly satisfy. Yes, I get it. We sinners are frequently tempted to think there is something out there in the world that we are missing by following the way of the Lord. There is this African adage that says, “Onye nórô ebe óno, ebe ónoghi ana agu ya,” which means, “When you are in a particular place, you long for the other place you are not.” Truth be told, we have great things in this world. Life’s good! Isn’t it? Think of the comfort we have, especially here in the USA. Think of all you have at home. Go to the stores and see the variety of everything we have. Think of the great country we live in. Think of the amazing places you have been to. There are indeed so many things that make life comfortable and pleasurable. But nothing in this world can finally satisfy us. God, according to the great St. Augustine is the deepest hunger of the human soul. God is enough. And God is the Enough. 

Fourth lesson, when the younger son left home and went to “chora makra” (distant country or the great emptiness or a big empty space) in Greek, his new country of residence, sooner or later experienced a severe famine, which also affected him. What’s the spiritual lesson here? Without God, we can experience spiritual drought and famine too. If we stay away from God, we will definitely experience spiritual aridity. No question about that. It will happen. Jesus’ emphatic statement “Without me, you can do nothing” is on full display here. The human soul is in constant need and without contact with God, we will become hungry, and this hunger will cause us to seek people, objects, activities, and money. But time and again, we have seen that none of these truly satisfies the deepest hunger of the soul. The great good news is that God never runs out of what we need. 

Fifth lesson, is it good to keep God’s commandment? You betcha! But salvation is purely a gift. Divine life is God’s free gift. You cannot earn God’s love. In his letter to the Ephesians, the great St. Paul writes, “For by grace you have been saved through faith, and this is not from you; it is the gift of God; it is not from works, so no one may boast” (2:8-9). Finally, do not be afraid of God. Do not be afraid of returning to God. God does not punish anyone. Rather, our refusal to be loved by God is enough punishment which we bring upon ourselves. Draw close to God, and he will draw close to you. If you do, he will consume you with his fire of love. God will quench that hunger in you that never goes away. 

May God bless you and grant you his peace!

Homily for the Third Sunday of Lent, Year C

Who Is God To You?

Rev. Marcel Divine Emeka Okwara, CSsR

Homily for the Third Sunday of Lent, Year C

Church of St. Bridget of Minneapolis, MN

Sunday, March 23, 2025

In 2018, I ministered and attended to a dying man in a hospital. What makes this particular end of life care different and unique is how I met this man. I was going to visit another patient when I overheard two people— a man and woman arguing loudly in one of the hospital’s rooms. The door was not shut, and the curtain was slightly open. I walked into the room uninvited. As soon as the man saw me, he said, “Are you a doctor?” I said “no.” Then the wife interjected, “I think he is a priest. Can’t you see his collar?” In my conversation with them, I discovered they are married. The woman is a practicing Catholic. The man is a lax Lutheran and a retired medical doctor. To make the long story short, that intrusion ended up being exactly what the man and his wife needed. The last time I visited him, after being told by the medical team that he has just three weeks to live, I used that opportunity to venture into his most protected space— his heart. By heart, I mean his core. I remember asking him the question, “Who is God?” For about three to five minutes, he spoke in very arcane and highly philosophical terms just to answer the question. After that, I asked another question, “But who is God to you?” At that moment, he looked at me briefly and looked away. Again for about 3 minutes, he stared at the ceiling. His wife was crying. I also noticed that the man was tearing. I allowed him to sob and to wipe his ears. Then I asked him, “What’s the reason for your tears?” He replied, “Your second question was so personal. It is a question I have never considered in all my adult life. My wife said that God is a father, and if that is true, that makes me his son. And if that’s true, then I am a very bad son.” 

In today’s first reading (Exodus 3:1-8a, 13-15), we hear one of the most important texts in the entire Bible. It’s about God’s extraordinary movement into the space of Moses. Moses was born by Hebrew parents in Egypt, at a time when Pharaoh, a ruler in ancient Egypt, had ordered the death of all newborn Hebrew males. To save Moses, his mother hid him for three months, then placed him in a basket and set him to float on the River Nile, hoping that someone might find him and save him. In due time, Moses was found by the daughter of Pharaoh, who then raised him as his own son. So, Moses was raised among the Egyptian upper class. And like a lot of aristocrats, he was used to having things his way. On one fateful day, Moses saw an Egyptian maltreating one of his fellow Israelites. What does he do? He kills the Egyptian and buries him. Upon hearing that his crime had gone out, he fled Egypt to Midian. All of a sudden, Moses moves from grace to grass. He used to have things his way, he used to live a life of opulence and great comfort, but now he is in deep trouble. Like so many biblical figures, he has to go through a period of trial and testing. And the typical place for this is the desert, where he will go through a period of refining his personality. He has to confront his demons, which are anger and wrath. After a long period of trial, refinement of his attitudes, and management of his anger, the Lord appears to him. 

In our first reading, we hear that “an angel of the Lord appeared to Moses in fire flaming out of a bush.” But as Moses watches, he notices that even though the bush is on fire, it is not being consumed or burnt. That’s the God of the Bible! That’s the true and living God. Unlike the gods of the ancient Greeks and Romans, who when they broke into human affairs, destroyed things, killed or harmed people. Why? Because they were in a competitive relationship with this world. For them to assert themselves, something in this world had to give way. But that is not the God of the Bible. The God of the Bible is the Creator of all things. As massive as this world is, there is nothing in it that can compete with God. Everything in the world is given by God. For this reason, God is not one item in the world. If you look around the church, you can see the altar, the pews, the icons of the Blessed Mother, you can see me and I can see you. But what can we not see? The one who designed the church. The person is not here. So God, the Designer and Creator of the whole universe is not one item among the many items in the world. He is not competing with us. 

When Moses observes that although the bush was on fire but is not being consumed, he says to himself, “I must go over to look at this remarkable sight and see why the bush is not burned.” But as he draws closer, the Lord calls him, “Moses! Moses! Come no nearer! Remove the sandals from your feet, for the place where you stand is holy ground.” Now, don’t ignore what is happening here. Is God close to us? Absolutely yes! In the words of St. Augustine, God is “closer to me than I am to myself.” Catholics don’t believe in “deus absconditus,” God who is so detached, so far away and hiding somewhere. We don’t believe in God who created the universe and then went into retirement and doesn’t really know the world. The Creator did not just create billions of years ago and then retire. No! The Creator is still creating, still bringing things into being and still sustaining creation. God is One Thing Necessary. The entire universe and everything in it depends upon God for its existence. The true God is not a force or a principle. There is a force out there that can be used for good or evil. But the force does not know you or me. The force does not know my name. The true God knows the name of Moses, a man who cannot control his anger, and who is in the desert tending a flock of sheep. And God knows you better than you know yourself. Even Jesus says that every hair on your hair is numbered. That’s how intimately God knows us. 

But why did God order Moses to stop, to not draw nearer? Didn’t St. Augustine say that God is closer to us than we are to ourselves? It is to prevent Moses from being carried away and becoming too chummy with God. Although God is closer to us than we are to ourselves, God is totally “Other” and “Transcendent.” Why should Moses take off his sandals? He is in a desert, a place filled with sharp objects. What does wearing sandals or shoes do for us? They protect our feet. They enable us to go anywhere and to walk confidently. They give us a sense of being in charge. But when you take your shoes off, you become more vulnerable. By asking Moses to take off his sandals, God is telling him he is not in control here. You are on holy ground. The word “holy” in Hebrew is “kadosh,” which means “Other” “Different” “Transcendent.” It is true that God is intimate. He knows us better than we know ourselves. He is closer to us than we are to ourselves. But as St. Augustine says, “God is higher than anything I can possibly imagine.” The Creator of the universe is not an item in the universe. That which gives rise to every being in the universe is not himself a being among beings. The true God who appeared to Moses in the burning bush is both “closer to me than I am to myself” and greater than anything I can possibly imagine.” 

Speaking further to Moses, God said, “I am the God of your fathers, the God of Abraham, the God of Isaac, the God of Jacob… I have witnessed the affliction of my people in Egypt and have heard their cry of complaint against their slave drivers, so I know well what they are suffering.” Amazing! Who is the least, the most forgettable people in the ancient Near East? The enslaved ancient Israelites. They are not some great empire or some great cultural force. They were enslaved nobodies. Yet, God knows them and has heard their cry. In addition, God says to Moses, “Therefore I have come down to rescue them from the hands of the Egyptians and lead them out of that land into a good and spacious land, a land flowing with milk and honey.” After that, Moses says to God, “But when I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ if they ask me, ‘What is his name?’ what am I to tell them?” Moses’ question is a credible one. There is a god of the river, the god of the mountain, the god of thunder, the god of fertility, the god of this people and that people. So, Moses is asking a very reasonable question: “What is your name?” Answering his question, we now hear the very line upon which the biblical revelation turns. God says, “I am who I am.” If someone asks me who I am, I can say, “I am Fr. Marcel. I am a Catholic priest. I am originally from Nigeria but now live in Minnesota. I am the pastor of St. Bridget of Minneapolis etc.” With those I am stating and defining the kind of being I am. But that’s what God won’t do and can’t do. To be God is to be. In God, essence (what God is) and existence (that God is) coincide, said St. Thomas Aquinas. To be God is not to be this or that, it is not to be here or there. God is everywhere in this church because nothing in this church or outside of it would exist apart from God. He is closer to me than I am to myself and he is also greater than anything I could ever imagine. The true God is that God whom we can never control or hide from. As sinners, we usually try to control God for our purposes or we try to avoid him. But the truth is that we never ever succeed. What should we do now? Just give up, and surrender to the God who is closer to you than you are to yourself and greater than anything you can possibly imagine. He wants to set you on fire with his divine love. He wants to make you more alive. For the glory of God is the human person fully alive, so said St. Irenaeus of Leon. 

And may this God bless you and give you his peace!

Homily for the Second Sunday of Lent, Year C

Heaven: Our True Citizenship

Rev. Marcel Divine Emeka Okwara, CSsR

Homily for the Second Sunday of Lent, Year C

Church of St. Bridget of Minneapolis, MN

Sunday, March 15, 2025

I have been living and working in the United States of America for 18 years. In these years, I have observed five presidential elections— the two elections of Obama, the first election of Trump, the election of Biden, and the reelection of Trump. One thing I have noticed, which is not unique to Americans alone, is that after each presidential election, some people are very happy with the results and some are unhappy. Some are hopeful, while some are pessimistic. Some are confident, while others are fearful and agitated. In some instances, the outcome of an election incites some people to break up with their spouses, friends and relatives. Whatever your thoughts might be on the outcomes of past elections, we as Christians must ask ourselves this all important question: am I primarily a citizen of the United States of America or am I primarily a citizen of heaven? You may say to yourself: well, I am a citizen of both the United States and of heaven. But the question I am asking is: are we primarily citizens of a given country or are we primarily citizens of heaven? Which citizenship is of utmost importance to you? Regardless of your political party, I hope you know that none of the political parties has all the answers to solving all our country’s problems. Even though one party’s economic or social programs may resonate more strongly with you than the other, the fact is that neither party can offer us lasting peace, uninterrupted joy and ironclad eternal security we long for as Christians. 

In today’s second reading (Philippians 3:17—21; 4:1), the great St. Paul, while chastising the Christian in Philippi for making their stomach their God and for being overly preoccupied with earthly things, says to them, “Our citizenship is in heaven, and from it we also await a Savior, the Lord Jesus Christ. He will change our lowly body to conform with his glorified body.” When St. Paul wrote his letter, many in Philippi were Roman citizens. They were protected by the laws and powers of Rome. They looked to Rome as the source of their sense of identity, allegiance and security. They even worshipped the Roman emperor as “lord” and “savior.” But there were others who were Greeks and did not enjoy the security of Roman citizenship. So, like the general population, the Christian community in Philippi consisted of both Roman citizens and Greeks. In his letter, St. Paul reminds all Christians in Philippi, whether they are Roman citizens or Greek citizens of their true citizenship, which is heaven. He tells him who their true Savior is, Jesus Christ the Lord. He also refreshes their memory of the hope of all believers— “He will change our lowly body to conform with his glorified body…”

Sisters and brothers, our true citizenship is in heaven. But as long as we are in this world, we are also citizens of the world. We owe allegiance to a nation. We are called to be good citizens. According to the great St. Augustine, “the City of Man is what we are doomed to live in, and the City of God is what we strive for as humans. The City of Man is corrupt, but the City of God is perfect. However, because we are flawed, and held back by sin, we will never achieve the City of God as a society.” So being citizens of heaven does not mean we ignore our earthly citizenship. It does not relieve us of our legitimate obligations to civil authority. It does not mean we adopt a stoic approach to earthly matters. We should be interested in working for peace, justice, security, and the health of all. As Dr. King says, “Injustice to one is injustice to all.” Christians should never be indifferent to matters that affect others. Love of country is a good thing, but love of country should never be held higher than love of the Lord. The Second Vatican Council stresses the implications of the Christian Faith for this world which are commitment to social justice, concern for the poor, concern for the planet we live in etc. And these are indeed indispensable ingredients of a lively Christian faith. Deeply believing Christians know that social justice, care for the poor and for the planet earth etc. are integral to Christianity. They are not footnotes but subject-matters. However, there is nothing in the Catholic Tradition, including Vatican II that approves or encourages Christians to forget the supernatural preoccupation of Christianity. Time and again, the Bible reminds us that we are sojourners here, that we are passing through this world to a higher one. But it does not mean we should become indifferent to the goods of this world and to what is happening around us. Christians are interested in the world, but as Paul tells us, our true and lasting citizenship is in heaven.

After establishing the fact that the Philippians were also citizens of heaven, St. Paul adds, “and from it (citizenship of heaven) we also await a Savior.” Who is this Savior? Savior was a title given to Caesars. In 48 BC, Julius Caesar was declared to be “the universal savior of mankind.” From that time, it became a common title for the ruling Caesar. But Caesar is not the Savior that St. Paul is writing about. It’s rather Jesus Christ the Lord. In the first century, the title “lord” was also applied to the Roman Caesar. But I tell you, many Christians including St. Paul suffered martyrdom for refusing to call Caesar Lord. The true Lord is not Caesar but the One that Caesar put to death. 

God bless you and give you his peace! 

 

Homily for the First Sunday of Lent, Year C

 The Three Great  Disciplines of Lent And The Three Temptations

Rev. Marcel Divine Emeka Okwara, CSsR

Homily for the First Sunday of Lent, Year C

Church of St. Bridget of Minneapolis, MN

Sunday, March 9, 2025

On February 25, 2025, I was in the Chancery for a meeting. As I was waiting at the reception, I started thinking and reflecting on the three disciplines of Lent, which are fasting, prayer and almsgiving. Apart from the classical interpretations of those disciplines, I was searching for more insights. From there, I began to think about the three temptations of Jesus. Three disciplines of Lent! Three temptations of Christ! Is there any correlation between them? Can the three disciplines of Lent be the cure and antidote to the three temptations? All of these were going on in mind when someone called my name. It was a needed interruption because I was completely lost in thought. 

Sisters and brothers, Lent is here again! It comes each year. Pope Francis describes it as “a journey of return to God.” What is it that often blocks this upward movement and journey to God? Yielding to temptations! In today’s Gospel, Luke gives us the account of the temptation of Jesus in the desert. Jesus has just been baptized; he has just learned of his mission and identity. What comes next? Not a party! Not merry! Not even a private dinner to celebrate his baptism or the end of his long fasting. Rather, he confronts— as we all must— the great temptations. Jesus is truly the beloved Son of God. But what does that entail precisely? The devil, knowing full well that Jesus is hungry, urges him to break his fast: “If you are the Son of God, command this stone to become bread.” Now, this is a low level basic temptation, but it is a very strong temptation. The tempter wants the Lord to use his divine power to satisfy his bodily desires. This kind of temptation can come to us in different ways like “if your name is so and so, cross my path again and see what I am going to do to you;” “use your position to solve or satisfy some sensual needs.” To some young people, it might be, “if you are grown and no longer a daddy’s boy or girl, take a puff, drink a little etc.” This is a temptation to satisfy the body with food, drink, sex, drugs, and all those things that  we generally crave. How did Jesus handle this temptation? He relies on the Word of God. In fact, he quotes Deuteronomy 8:3: “It is written, One does not live on bread alone.” So, relying on the word of God, remembering the word of God and quoting the word of God in moments of temptation can help a Christian resist the devil’s suggestions and allurements. What else can help us overcome this low level temptation that is constantly knocking on the doors of our life? The Lenten discipline of fasting. How come? Fasting is more than just giving up chocolate, candy, drink or food. It is also about giving up all of those attachments, cravings and desires that hinder ongoing communion with God. Fasting can help us resist the tempter’s suggestion to use what we have to get what we need. We fast from sensual pleasures in order to allow the deepest hunger of the heart to emerge. 

Having failed at his first attempt, the devil shifts to the greatest of the temptations, which is power. He takes Jesus up to a high place where he could see in one glance all the powers, all the kingdoms, all the splendor of the world and then says to him, “I shall give to you all this power and glory; for it has been handed over to me, and I may give it to whomever I wish. All this will be yours, if you worship me.” I tell you, many people would gladly shun sensual pleasures just to acquire power. Power is extremely seductive. What does Jesus say? Once again, he relies upon the Scripture and quotes the book of Deuteronomy yet again, “It is written, You shall worship the Lord, your God and him alone shall you serve” (6:13). Power can be a very dangerous thing. Lots of people have surrendered themselves to the power of darkness, to evil manipulation and domination just to acquire power. Seeking power for the sake of power is to serve Satan. What’s the cure and antidote to this obsession, this highest level temptation? Prayer! What is prayer? “It is the raising of one’s mind and heart to God or the requesting of good things from God” so said St. John Damascene. In prayer, we attend to God, we become more aware of God, and we seek communion with God in a conscious way. In prayer, we raise our mind, our consciousness, our perception, and our intellectual ability. We also raise our heart to God, that means our passions, feelings, emotions and the longings of our soul in a very explicit and conscious way. That’s prayer! I assure you, any Christian who prays in this manner, will not submit to the glamor of power for the sake of power. Why? Because it is almost impossible to be in true communion with God while at the same time submit to the evil manipulation of power. 

In the third temptation, the devil plays a more subdued, low-key game. He takes Jesus to the parapet of the temple, and says to him, “If you are the Son of God, throw yourself down from here, for it is written: He will command his angels concerning you, to guard you and with their hands they will support you, lest you dash your foot against a stone.” In the first and second temptations, Jesus refers and quotes the Scripture. But in the third temptation, the devil imitates Jesus and quotes the Scripture. How does Jesus respond now that the devil is also making reference to the Scripture? Jesus quotes another line in Deuteronomy that nullifies the devil’s mischievous application of the Word of God: “It also says, You shall not put the Lord, your God to the test” (6:16). At the time, the temple was the focal point in the life of the Jews. It was the epicenter of social life, political life, economic life, and religious life. Everything centers around the temple. The temple was everything. So, to be on the parapet of the temple meant to be in the place of greatest glory and honor. Everybody can see you there. You are on top of the world. Even God is watching out for you to dispatch his angels to work for you. This is the temptation to glory, honor and the inflation of the ego. It is the temptation to be seen by everyone and be considered very important by everyone. What Lenten discipline can help us triumph over this more subdued yet dangerous temptation? The discipline of almsgiving. In almsgiving, you give to another something that belongs to you for the sake of another. You give up something you have like money, clothes, food, hygiene products etc. for the good of the poor. Right? What about giving up something that will ultimately be for your own good? Don’t get me wrong. During this season, give alms to the needy. But remember that in the spiritual order, you are also a needy person. Spiritually you are poor. Among the things that impoverish us are sins of pride and the inflation of ego. If God humbled himself, became a human being, we have no reason to not humble ourselves as well. 

May God bless you and give you his peace!

Homily for the Eight Sunday in Ordinary Time, Year C

Who Is Your Spiritual Guide?

Rev. Marcel Divine Emeka Okwara, CSsR

Homily for the Eight Sunday in Ordinary Time, Year C

St. Alphonsus Catholic Church, Brooklyn Center, MN

Sunday, March 2, 2025

Jesus is the definitive and eminent spiritual teacher par excellence. He is the Good Shepherd we the sheep must follow. He is the divine Voice we all should listen to. But in today’s Gospel (Luke 6:39-45), which is the end of his Sermon on the Plain, Jesus speaks about other spiritual teachers and guides we might choose after him. We live in an era where everybody is, for the most part, a journalist. If you have a smartphone and know how to use it, you are a journalist. You can record your own speeches and post them online. You can also record other people’s speeches, take pictures of events, record live-videos of events and post them on your social media page. Now, as good as this is, it has also provided a platform for many ignorant and mischievous people to weigh into matters and issues they have absolutely no idea about. The other day, a young lady, a Nigerian-British writer and podcaster, Chidera Eggerue said while speaking to people who have the patience to listen to her, “Encouraging women to get married is like encouraging them to step one inch closer to their death because men are women’s apex predator.” Imagine such a fallacious hasty generalization. Surprisingly, this young lady has an audience that listens to her. On social media— Facebook, Youtube, Instagram, TikTok etc. you find a lot of people claiming to be guides, teachers, gurus, moral and spiritual guides. As a Christian, how do you find someone trustworthy? If you are looking for a spiritual teacher and guide, someone to follow and listen to, how do you discern and then decide on whom to listen to? St. Paul speaks about discerning the spirits. So, be careful who you listen to in every issue— be it social, moral, cultural, political, and spiritual. 

In his Sermon on the Plain, Jesus asks a very important question, “Can a blind person guide a blind person? Will not both fall into a pit?” If you are spiritually blind, you don’t know where you are going, the worst person to choose is someone who is as blind as you are. He is not going to lead you to safety. Common sense tells us that. Isn’t it? If you follow a wrong teacher, they can actually lead you to spiritual death. As I said before, Jesus is the definitive spiritual teacher and guide. From his lips we hear, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life” (John 8:12). Before you choose someone to be your spiritual guide and teacher, the first question you should ask yourself is: has this person surrendered to Christ? Is she a disciple of the Lord Jesus Christ? Now, I am not saying there are no truths in other religions and spiritual traditions. At the Second Vatican Council, the Church avers there are some truths in other religions. But if you are looking for the fullness of truth, and not some truth, the Catholic Church is your destination. If you are looking for the light and not the rays of the light, Jesus Christ is that light. He is the light of the world. And those who teach in his name and follow his path, they are the ones you should follow. 

The second question to ask is: who do I want to be like? If you want to be like Jesus, then find a teacher whose life conforms to that of the Lord. You should not listen or follow on social media someone who has not entrusted his or her life to Jesus. If you follow a conman, a fake prophet or prophetess faithfully, you will become like them. So, look for someone who is clearly a disciple of the Lord. 

The third question to ask is: does this man or woman speak and act like someone who needs a Savior? I tell you, a good spiritual teacher or guide is someone who acknowledges his own need for a Savior. The person who can best lead you to Christ is someone whom Christ has saved, and the person knows that he or she has been saved. If you want to be saved, if you are looking for salvation, if salvation is your top priority in your journey, then follow someone who has been saved and knows it too. We often speak about evangelization. What is it? It is one starving person telling another starving person where to find bread. That means the best evangelizer is someone who has been evangelized, who was lost and then was found, who was starving and then found food. That’s the person you want to follow and listen to. 

Do we need spiritual guides in our life? Yes! We need teachers, preachers, guides, spiritual directors, priests, faith formators etc. But make sure it is not someone who has a huge beam in his or her eyes, but now wants to remove the splinters in yours. Make sure it is someone who’s been saved and knows it. Make sure it is a sinner who knows he is a sinner still in need of salvation and has found it. Make sure it is a starving person like you but has found bread. That’s the person you should trust and choose as your spiritual guide. 

God bless you and give you his peace!