Pip: What does it take to make a seed grow? That question is older than farming, and it turns out the fifteenth Sunday of Ordinary Time has a very specific answer — one worth sitting with.

Mara: Today we’re looking at homilies on the Parable of the Sower, drawn from the Sunday readings for Year A, courtesy of Fr. Canice Njoku. Let’s start with what the Word of God actually does — and what gets in its way.

Mara: The central claim across these homilies is that the problem is never with the seed itself — it’s always with the receiver. That’s the tension the readings set up, and it’s the question the homilies press directly back onto the listener.

Pip: The Isaiah passage is where that claim gets its grounding. The homily sets it up this way: “As the rain and snow come down from the heavens without watering the earth…so my words do not return to me empty, without fulfilling its mission.”

Mara: That’s not a gentle encouragement — that’s a declaration of inevitability. The Word accomplishes what it sets out to do. If nothing changes in a person, the homily is clear: the seed is not the variable.

Pip: And the Parable of the Sower makes that concrete. The sower scatters seed everywhere — rocky ground, thorns, the path, good soil — without sorting in advance. The homily reads that indiscriminate spreading as a theological statement about universality: God withholds the Word from no one.

Mara: Right — and the homily is explicit that this signals something about salvation itself. God has no favorite, and the good news is meant for all nations. The parable isn’t a sorting mechanism; it’s an invitation that lands differently depending on what the listener brings to it.

Pip: Paul’s line from Romans adds another layer. Creation is waiting for the manifestation of God’s children — meaning what’s inside us is eventually going to show. If the Word is living in you, that’s what gets revealed.

Mara: The Spanish-language homily, “Homilía del Decimoquinto Domingo Tiempo Ordinario, Año A,” covers the same ground for a different audience — same readings, same core argument, extended to the Spanish-speaking community Fr. Canice serves in Puerto Rico and the Dominican Republic.

Pip: So the homily isn’t just saying “listen harder.” It’s saying the Word is meant to become one with you — the way food becomes flesh. Passive reception isn’t the goal.

Mara: The closing line from Paul ties it together: “Faith comes from hearing the message, and the message is heard through the Word of Christ.” Hearing isn’t the end of the process — it’s the beginning.

Pip: A seed that never fails, a receiver who always decides — that’s a framework that holds up well outside a Sunday homily.

Mara: Next time we’ll see what other territory these readings open up. The questions they raise don’t stay inside church walls.

La Palabra de Dios es una Semilla Viable en Nuestro Corazón

Lectura: 1^ra: Is 55:10-11; Sal: 64:10-14; 2^da: Rom 8:18-23; Ev: Mt 13:1-25

Esta breve reflexión fue escrita por el Padre Canice Chukwuemeka Njoku, C.S.Sp., DMin., un sacerdote católico y miembro de la Congregación del Espíritu Santo (Espirítanos). Es un misionero en Puerto Rico. Es director del Santuario del Espíritu Santo, Dorado, y el Superior Mayor de la Congregación del Espíritu Santo (Espirítanos), Circunscripción de Puerto Rico y República Dominicana. El padre Canice es miembro de la Academia de Homilética (The Academy of Homiletics). Para más detalles y comentarios , se puede contactarlo al: canice_c_njoku@yahoo.com, canicechukwuemeka@gmail.com.

Encuentra otros libros en: https://www.smashwords.com/books/view/904854

(Donar @ATH Móvil: Canice Njoku – 7873146309)

(https://orcid.org/0000-0002-8452-8392)

Hoy, el decimoquinto domingo del tiempo ordinario, celebramos a Cristo que siembra la semilla de la palabra de Dios en nuestros corazones. A la luz de la profecía de Isaías y la parábola del sembrador de Cristo, la Iglesia nos insta a evaluar nuestra relación con la palabra de Dios. Por lo tanto, debemos preguntarnos hoy: ¿Qué ha logrado, o cambiado la palabra en mi vida?

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En la primera lectura, Isaías compara la palabra de Dios con la lluvia y la nieve que cae sobre la tierra: “Como la lluvia y la nieve que descendía del cielo sin empapar la tierra… así que, mi palabra no volverá a mí vacías, sin cumplir su misión…” Esto es porque la palabra de Dios es activa y viable. Tiene la potencia máxima para rejuvenecer y nutrir nuestra vida. Como una espada de dos filos (Heb 4:12), absuelve y condena a uno. Por lo tanto, de cualquier manera, cumple su misión, porque: “La palabra de Dios es, Sí y Amén” (1 Co 1:20).

En la segunda lectura, Pablo hace una declaración muy importante: “La creación espera con impaciencia la manifestación de los hijos de Dios…” Esta manifestación pretende revelar lo que está dentro de nosotros. Por lo tanto, como vasos llenados de la palabra de Dios, se espera que emitamos buena fragancia cuando finalmente nos manifestamos.

Los que serán revelados son los frutos del Espíritu Santo a través de la palabra de Dios, y la unción que recibimos en Cristo. Esto significa que, como los hijos adoptivos de Dios que llevan su palabra, hay una gran expectativa de nosotros. Por lo tanto, el producto de esta expectativa debe ser positivo. Debe edificar, porque la semilla de la buena nueva en nosotros es viable.

En el Evangelio de hoy, a través la parábola del sembrador, Jesús habló personalmente a cada uno de nosotros. Si examinamos a nosotros mismos sinceramente a la luz de la parábola de hoy, convincentemente encontraremos nuestro lugar en ella. La difusión de las semillas por todas partes sin considerar la naturaleza de la tierra, y donde se caen es una indicación de la voluntad de Dios, a dar a toda la oportunidad de escuchar su palabra. Muestra la universalidad de la salvación, y un signo de que Dios no tiene favorito. Él desea que todas las naciones oyen la buena nueva y arrepientan (hechos 10:34).

Un punto es claro desde la primera lectura y el Evangelio de hoy. Esto es el hecho de que, la palabra de Dios es una semilla viable. En otras palabras, el problema no es con la semilla. Más bien, el problema es siempre con el receptor. Es decir, la actitud hacia la palabra de Dios.

Por desgracia, para algunos de nosotros, la palabra de Dios ha perdido su sentido y significado. Se ha convertido en una antigua historia repetida para las edades. ¡De todo modo, dejemos escucharla una vez más, y seguimos con nuestras vidas! Para otros, es un obstáculo en nuestro camino como, Pablo dijo: “…predicamos a Cristo crucificado (la palabra de Dios hecha carne), piedra de tropiezo para los judíos, y necedad para los gentiles” (1 Co 1:23). Gloria sea a Dios, porque, para muchos es todavía viva y nueva cada día.

La manera en que recibamos, valoramos y tratamos la palabra de Dios determina quiénes somos, y lo que logra en, y por nosotros. No está destinada a ser recibida y puesto en la cuarentena. Por el contrario, está destinada a ser vivido, y no es ser pasiva en nosotros. Por el contrario, está destinada a nutrir, y ser una con nosotros, como la comida forma carne, y se convierte uno con nuestros cuerpos mortales. Se supone que forma nuestra personalidad. Es decir, la manera en que vivimos, hablamos, caminamos y relacionamos. Así, como era uno con Dios quien lo envió (en el principio, Jn 1:1-4), así que, debe convertirse en uno con nosotros.

Por último, la palabra de Dios da forma a nuestra fe, y nuestra fe depende de ella. Por lo tanto, Pablo nos recuerda que: “Así que, la fe viene del oír, y el oír, por la palabra de Cristo” (Rom 10:17).

Que Dios nos ayude crecer y madurar en nuestra fe, a través de la palabra vivificante de Dios que oímos todos los días. Amén.

¡La paz sea con ustedes!

¡Maranatha!

God’s Word Is A Viable Seed In Our Hearts

Readings: 1st: Is 55, 10-11; Ps: 64, 10-14; 2nd: Rom 8, 18-23; Gos: Mt 13, 1-25

This brief reflection was written by Fr. Njoku Canice Chukwuemeka, C.S.Sp., DMin, a Catholic Priest and a member of the Congregation of the Holy Spirit (Spiritans). He is a missionary in Puerto Rico. He is Director of Santuario del Espiritu Santo, Dorado, and the Major Superior of the Congregation of the Holy Spirit (Spiritans), Circumscription of Puerto Rico and the Dominican Republic. Fr. Canice is a member of the Academy of Homiletics. For more details and comments, contact him at: canice_c_njoku@yahoo.com, canicechukwuemeka@gmail.com.

Find other books @: https://www.smashwords.com/books/view/893122

(Donate @ATH Mobil: Canice Njoku-7873146309)

(https://orcid.org/0000-0002-8452-8392)

Today, the fifteenth Sunday of ordinary time, we celebrate Christ, who sows the seed of God’s word in our hearts. In light of Isaiah’s prophecy and Christ’s parable of the Sower, the Church enjoins us to evaluate our relationship with the Word of God. So, we must ask ourselves today, what has the word of God achieved or changed in my life?

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In the first reading, Isaiah compares the Word of God to the rain and snow that falls on the ground: “As the rain and snow come down from the heavens without watering the earth…so my words do not return to me empty, without fulfilling its mission.” This is because the word of God is viable and active. It has the full potency to rejuvenate and nourish our life. As a two-edged sword (Heb 4:2), it acquits and convicts one. So, either way, it accomplishes its mission because: “The word of God is, Yes and Amen” (1 Cor 1, 20).

In the second reading, Paul makes a very important statement. “Creation eagerly awaits the manifestation of God’s sons.” This manifestation means to reveal what is within us. Therefore, as vessels filled with the Word of God, we are expected to emit good fragrance when we are eventually manifested.

What is to be revealed are the fruits of the Holy Spirit through the word of God and the anointing we received in Christ. As adopted children of God who bear his Word, we have great expectations. Hence, the product of this expectation should be positive. It must be edifying because the seed of the good news sown in us is viable.

In today’s gospel, Jesus employs the parable of the Sower to speak personally to each of us. If we sincerely examine ourselves in the light of today’s parable, we will convincingly find our place within it. The spreading of the seeds everywhere without considering the nature of the soil and where they fall indicates God’s willingness to allow everyone to hear his word. It shows the universality of Salvation and a sign that God has no favorite. He wishes that all nations hear the good news, repent and live (Acts 10:34).

One point is clear from both the first reading and today’s gospel. This is the fact that the word of God is a viable seed. In other words, the problem is not with the seed. Instead, the problem is always with the receiver. That is one’s attitude toward the word of God.

Unfortunately, God’s word has lost meaning and significance for some of us. It has become an old-fashioned story repeated for ages. Let us listen to it once more and continue with our lives! For others, it is an obstacle on our way, as Paul said: “…We proclaim Christ crucified (the Word of God Made flesh), a stumbling block to Jews and foolishness to Gentiles” (1 Cor 1:23). Glory is to God, for many, it is still alive, and new every day.

How we receive, value, and treat the word of God determines who we are and what it achieves in and for us. It is not meant to be received and quarantined. Instead, we have it to live it. It is not to be passive in us. Instead, it is meant to nourish and become one with us, just as food forms flesh and becomes one with our mortal bodies. It is supposed to shape our personality. That is how we live, speak, walk, and relate. So, as it was one with God who sent it (at the beginning, Jn 1:1-4), it is meant to become one with us today and always.

Finally, the word of God shapes our faith, and our faith depends on it. Hence, Paul reminds us, “Faith comes from hearing the message, and the message is heard through the Word of Christ.” (Rom 10:10 -17). 

May God help us grow and mature in our faith through His life-giving word we hear daily.  Amen.

Peace be with you all!

Maranatha!

Pip: There’s a question that cuts across languages — what does it actually take to get God’s attention? Fr. Canice Njoku has been sitting with that question this week, and the answer turns out to be simpler, and harder, than most of us prefer.

Mara: Both homilies this week — one in English, one in Spanish — land on the same territory: humility as the condition for encountering God. Let’s start with what that actually means in practice.

Sunday Homilies On Humility

Mara: The 14th Sunday of Ordinary Time frames a specific claim: that God’s presence is not earned by status or achievement, but received by those who recognize their own need. The readings from Zechariah, Romans, and Matthew all point the same direction.

Pip: The English homily sets the stakes plainly, drawing from Matthew’s Gospel: “Come to me all who labor and are heavily laden, and I will give you rest.”

Mara: And the homily is careful about who that invitation actually reaches. It is not, the text says, for the proud-hearted — because they “hardly realize they are overburdened or need help.” The invitation lands only where there is already an acknowledgment of need.

Pip: So the condition for receiving rest is admitting you’re tired. Which sounds obvious until you notice how much energy most people spend proving they’re not.

Mara: Zechariah sets this up in the first reading — the king arrives “humble and riding on a donkey.” The homily calls this a “hope raiser,” specifically for the humble of heart and the poor in spirit. The Spanish version of the homily phrases it this way: the visit is for all, and “la importancia de cada uno de nosotros no depende de nuestras cuentas bancarias” — our importance to God does not depend on our bank accounts or careers.

Pip: Paul’s second reading in Romans adds the mechanism. The Spirit produces humility; the flesh produces pride. The homily draws a clean line: “Anyone who does not have the Spirit of Jesus does not belong to Him.”

Mara: And the reason given is immediate — it is the Spirit of Jesus that “gives life to our mortal body.” So this isn’t abstract theology; it’s presented as the animating principle of a renewed life, even when someone is materially poor.

Pip: The Spanish homily and the English homily cover the same ground, same readings, same argument — but reading them side by side, you feel the weight of the invitation doubling. He comes, both texts say, for those shouldering the burden of family, marriage, community, nation.

Mara: The closing line of both homilies is the same song: “I will bless your name forever, O God my king.” The argument ends not with a conclusion but with a response.

Pip: Which is probably the point — humility isn’t a position you reach, it’s a posture you keep returning to.

Mara: Two languages, one message: the door opens from the inside, and it opens low.

Pip: Next time, we’ll see what other territory Fr. Canice is mapping. Until then — travel light.

Dios visita y revela a sí mismo a los humildes

Lecturas: 1^ra: Zac 9:9-10; Sal: 145:2-3.4-9; 2^da: Rom 8:9. 11-13; Ev: Mt 11:25-30

Esta breve reflexión fue escrita por el Padre Canice Chukwuemeka Njoku, C.S.Sp., DMin., un sacerdote católico y miembro de la Congregación del Espíritu Santo (Espirítanos). Es un misionero en Puerto Rico. Es director del Santuario del Espíritu Santo, Dorado, y el Superior Mayor de la Congregación del Espíritu Santo (Espirítanos), Circunscripción de Puerto Rico y República Dominicana. El padre Canice es miembro de la Academia de Homilética (The Academy of Homiletics). Para más detalles y comentarios , se puede contactarlo al: canice_c_njoku@yahoo.com, canicechukwuemeka@gmail.com.

Encuentra otros libros en: https://www.smashwords.com/books/view/904854

(Donar @ATH Móvil: Canice Njoku – 7873146309)

(https://orcid.org/0000-0002-8452-8392)

En este decimocuarto domingo, la Iglesia nos invita de manera especial a reflexionar sobre la humildad de Jesús y su opción por los pobres. Estas virtudes son muy necesarias para nuestro camino cristiano. La pobreza realmente humilla, sobre todo, cuando es libremente “elegida” por causa del reino de Dios y, en la imitación de Cristo.

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La primera lectura de este domingo prefigura y personifica la humildad de Cristo que había de venir. Esta lectura es un rayo de esperanza para todos nosotros. Esto es especialmente para a los humildes de corazón y a los pobres en el espíritu: “¡Alégrate sobremanera, hija de Jerusalén!  Mira a tu rey que viene a ti…humilde y montado en un burrito.” ¿No es esto maravilloso? Por supuesto, él viene a dar justicia y socorro a los humildes.

Esta visita es para todos nosotros. Por Dios, la importancia de cada uno de nosotros no depende de nuestras cuentas bancarias, o de nuestra profesión brillante, o de nuestra exitosa carrera política o de nuestro éxito en los negocios. Ser una persona humilde es ser importante, y es lo que importa a Dios. Esto es lo que nos merece esta visita divina de Dios.

En la segunda lectura, Pablo nos recuerda la necesidad de vivir en el espíritu. Esto es porque, es el espíritu que produce humildad. Por otro lado, la carne produce orgullo y todas las formas de vicios. La carne, como Pablo la emplea se refiere a la naturaleza humana. Es un principio que se apaga uno al mundo y sus tendencias materialistas. mientras que, el espíritu de la regeneración es la luz que viene del cielo. Eleva la mente a las cosas que son celestiales.

Así, la presencia del espíritu es una evidencia segura de una persona renovada. Incluso cuando uno es pobre materialmente, el espíritu lo mantiene activa y viva. Por lo tanto, Jesús enseña en la bienaventuranza: “Bienaventurados a los pobres de espíritu porque verán a Dios” (Mt 5, 3). Es sólo el espíritu de Jesús que puede ayudar a uno a alcanzar esta virtud. El espíritu mundano que se manifiesta en el materialismo y la codicia no puede permitirse esto. Por esta razón, Pablo nos dice: “El que no tiene el espíritu de Jesús no pertenece a él.” Esto es porque, es el “espíritu de Jesús que da vida a nuestro cuerpo mortal”.

En el Evangelio, Jesús nos revela y nos da la clave al corazón de su padre. Esta clave es la humildad. Dios revela a si mismo a los humildes de corazón. Por tanto: “Dios resiste a los orgullosos de corazón, pero da gracia a los humildes” (Prov. 29:23). Si debemos servir a Dios bien, debemos ser humildes de corazón como Cristo nuestro Señor. Si nos humillamos, Dios revelará los secretos de su reino a nosotros.

Hoy, Jesús nos invita: “Vengan a mí todos los que están fatigados y agobiados por la carga, y yo los aliviaré.” Esta invitación no es para a los soberbios de corazón, porque apenas se dan cuenta que están sobrecargados o necesitan ayuda. Más bien, es por a los sencillos y humildes de corazón que reconocen su necesidad de la intervención de Dios en su vida.

Es para aquellos que asumir la carga de su familia, de su matrimonio, de su comunidad y de su nación. Es una invitación a aquellos que verdaderamente buscan el rostro de Dios. Es para aquellos que están listos para presentar y entregar todo a Cristo. Él viene, y viene para todos nosotros. Él invita, e invita a todos nosotros. Así que, acerquémonos a Él cantando: “¡Bendeciré tu nombre por siempre, oh Dios, mi rey!

¡La paz sea con ustedes!

¡Maranatha!

God visits and reveals Himself to the Humble

Readings: 1st: Zac 9: 9-10; Ps 145:2-3.4-9; 2nd: Rom 8:9. 11-13; Gos Mt 11: 25-30

This brief reflection was written by Fr. Njoku Canice Chukwuemeka, C.S.Sp., DMin, a Catholic Priest and a member of the Congregation of the Holy Spirit (Spiritans). He is a missionary in Puerto Rico. He is Director of Santuario del Espiritu Santo, Dorado, and the Major Superior of the Congregation of the Holy Spirit (Spiritans), Circumscription of Puerto Rico and the Dominican Republic. Fr. Canice is a member of the Academy of Homiletics. For more details and comments, contact him at: canice_c_njoku@yahoo.com, canicechukwuemeka@gmail.com.

Find other books @: https://www.smashwords.com/books/view/893122

(Donate @ATH Mobil: Canice Njoku-7873146309)

(https://orcid.org/0000-0002-8452-8392)

On this 14^th Sunday, the Church invites us to reflect on Jesus’ humility and his option for the poor. These virtues are essential for our Christian journey. Poverty humbles one, especially when it is freely “chosen” for the sake of the kingdom of God and in imitation of Christ.

Available now on

Smashwords: https://www.smashwords.com/books/view/1179451

Amazon: https://www.amazon.com/dp/B094YSGTZF

The first reading of this Sunday prefigures and epitomizes the humility of the Christ who is to come. This reading is a hope raiser for all of us. This is primarily for the humble of heart and the poor in spirit: “Rejoice greatly, O daughter of Zion…behold your king comes…humble and riding on a donkey.”  Is this not wonderful? Of course, he comes to give succor and justice to the humble.

This visit is for all of us. Our importance to God does not depend on how much we have in our accounts, our brilliant profession, our successful political career, or our successful business. To be a humble person is what is important to God. This is what merits us this divine visit from Him.

In the second reading, Paul reminds us of the need to live in the spirit. This is because it is the spirit that produces humility. On the other hand, the flesh produces pride and all forms of vices. Flesh, as Paul employs, refers to human nature. It is a principle that attaches one to the world and its materialistic tendencies. In contrast, the spirit of regeneration is the light that comes from heaven. It elevates the mind to those things that are celestial.

Thus, the indwelling of the Spirit is sure evidence of a renewed person. The Spirit keeps one active and alive even when one is materially poor. Hence, Jesus, in the beatitude, teaches: “Blessed are the poor in spirit for they shall see God” (Mt 5, 3). Only the Spirit of Jesus can help one attain this virtue. The mundane spirit, which manifests in materialism and greed, cannot afford this. This is why Paul says to us: “Anyone who does not have the Spirit of Jesus does not belong to Him.” This is because the “Spirit of Jesus gives life to our mortal body.”

In the gospel, Jesus reveals and gives us the key to the heart of His Father. This key is humility. God reveals himself to the humble of heart and the lowly. Therefore, “God resists the proud-hearted but gives grace to the humble” (Prov 29: 23). If we must serve God well, we must be humble of heart like Christ, our lord. If we humble ourselves, God will reveal his kingdom’s secrets to us.

Today, Jesus beckons us: “Come to me all who labor and are heavily laden, and I will give you rest.” This invitation is not for the proud-hearted because they hardly realize they are overburdened or need help. Instead, it is for the simple and humble of hearted who are fast to recognize their need for God’s intervention.

It is for those who shoulder the burden of their family, marriage, community, and nation. It is an invitation extended to those genuinely seeking God’s face. It is for those ready to submit and surrender all to Christ. He comes, and he reaches for all of us. He invites, and he invites all of us. So, let us approach him singing: “I will bless your name forever, O God my king!

Peace be with you all!

Maranatha!

Pip: What does it mean to welcome someone — really welcome them, not just hold the door? That question turns out to have a two-thousand-year paper trail, and canicecnjoku has been working through it this week.

Mara: This episode follows a Sunday homily reflection on the thirteenth Sunday of Ordinary Time — the same reflection offered in both English and Spanish, covering hospitality, generosity, and what it means to recognize the sacred in the people around us.

Pip: Let's start with the homily itself and what it's actually asking of us.

—

Segment 1 — Sunday Homily Reflections

Mara: The central question this week is whether we still know how to welcome others — and whether our own presence is a blessing or a burden to the people we encounter. The readings for the thirteenth Sunday pull that question out of the abstract and put it in front of a specific household in ancient Shunem.

Pip: The English homily, "Welcoming Christ In Others," sets up the Shunem couple's hospitality toward Elisha as the hinge of the whole reflection — and the payoff is striking. The text reads: "Through this act of generosity, hospitality, and sensitivity, things turned around for their good. Their desire of the ages was fulfilled."

Mara: So the upshot is that sensitivity to someone else's need — noticing it, acting on it — becomes the mechanism of your own transformation. The blessing flows back.

Pip: And Elisha's side of the exchange is just as deliberate. Rather than press his hosts for more, he prays for them through his prophetic ministry. His name literally means "God saves," and the homily points out that his action affirmed exactly that.

Mara: The second reading from Romans adds a theological layer: Paul's argument is that through baptism we are united with Christ in death and life, which means Christ now lives in others. The homily draws the line directly — welcoming others is welcoming him.

Pip: Which makes indifference a theological problem, not just a social one. The homily names that plainly: a society flooded with self-proclaimed preachers has made it hard to recognize genuine messengers, and familiarity has made the sacred feel ordinary.

Mara: The Spanish version, "Acogiendo a Cristo en los Demás," covers the same ground for a Spanish-speaking audience — same readings, same pastoral questions, translated with care rather than just converted. Both versions close with the same challenge: "Is our presence a blessing to the people we meet or that meet us? Does it make any difference, or is it an added burden to their life?"

Pip: That's the question that actually lands. Not "are you generous in theory" but "what do people feel after they've been around you."

Mara: Both reflections end with "Maranatha" — Come, Lord — which is itself a kind of welcome, addressed outward.

—

Pip: Hospitality as a two-way current — you extend it, and something returns. That's the thread running through both of these.

Mara: And the question of whether we've lost the sense of the sacred is one worth sitting with past Sunday. More from this site next time.

Acogiendo a Cristo en los Demás

Lecturas: 1^ra: 2Re 4-8. 14-16; Sal 88; 2^da: Rom 6, 3-4.8-11; Ev: Mt 10, 37-42

Esta breve reflexión fue escrita por el Padre Canice Chukwuemeka Njoku, C.S.Sp., DMin., un sacerdote católico y miembro de la Congregación del Espíritu Santo (Espirítanos). Es un misionero en Puerto Rico. Es director del Santuario del Espíritu Santo, Dorado, y el Superior Mayor de la Congregación del Espíritu Santo (Espirítanos), Circunscripción de Puerto Rico y República Dominicana. El padre Canice es miembro de la Academia de Homilética (The Academy of Homiletics). Para más detalles y comentarios , se puede contactarlo al: canice_c_njoku@yahoo.com, canicechukwuemeka@gmail.com.

Encuentra otros libros en: https://www.smashwords.com/books/view/904854

(Donar @ATH Móvil: Canice Njoku – 7873146309)

(https://orcid.org/0000-0002-8452-8392)

En este decimotercer Domingo, la Iglesia nos invita a acoger a Cristo en los demás. Esto es especialmente, a través de los mensajeros de Dios entre nosotros. Asimismo, nos alienta a ser sensible a la necesidad de uno a otro para hacer una diferencia positiva en sus vidas.

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En la primera lectura de este domingo, la generosidad de la pareja de Sunem hacia Eliseo los trajo la bendición y la alegría de su vida. Hay mucho que aprender de esta lectura. Eran sensibles a la situación y la necesidad inmediata del hombre de Dios. No Sabían que éste era el comienzo de su bendición. A través de este acto de generosidad, hospitalidad y sensibilidad, todo se cambió para su bien. Se cumplió su deseo de la edad.

Por otra parte, Eliseo igualmente era preocupado y sensible a las necesidades de esta pareja de Sunem. Así, en lugar de sobre cargarlos  por solicitar más de ellos, o aprovechar su generosidad, oró por ellos y los bendijo a través de su ministerio profético. Así que, su presencia fue de hecho, una bendición a esta casa, en lugar de ser una carga. Basta notar que el nombre de Eliseo significa: “Dios salva”. Esto es exactamente lo que su acción afirmó.

En la segunda lectura, Pablo relata cómo Cristo nos ofrece nueva vida a través de nuestro bautismo. Llegó y se ofreció a sí mismo como un rescate, no por su propia causa. Más bien, por el bien de nuestra salvación. Por aceptar a Cristo a través de nuestro bautismo, nos hemos convertido uno con él en la muerte y la vida. También, por acoger a Cristo, hemos recibido una parte de su gloriosa vida. Así que, no somos más esclavos al pecado y la muerte. Este mismo Cristo vive en otros. Por lo tanto, igualmente  debemos acogerlo en otros, incluyendo, en lo más mínimo de nuestros hermanos.

En el Evangelio de hoy Cristo habló claramente a nosotros sobre la necesidad de acoger a otros por su causa. Sobre todo, aquellos que llevan las buenas nuevas de salvación. A través de la generosidad y hospitalidad, como la familia de Sunem, en la primera lectura, podríamos atraer la bendición de Dios a nuestro hogar y familia. A través éstas, nuestras vidas y fortunas podrían transformarse también.

Por desgracia, hoy en día, tomamos muchas cosas por sentado. Somos tan indiferentes a los demás y sus necesidades. Esto incluye, a la presencia de los “auténticos mensajeros” de Dios entre nosotros. Esto podría ser debido a que, nuestra sociedad está inundada de muchos falsos “hombres de Dios.” Es decir, en la medida en que uno apenas podía distinguir entre un verdadero y falso hombre de Dios.

También podría ser que, somos tan acostumbrado al uno al otro y por supuesto, a los hombres de Dios, que se han vuelto tan comunes para nosotros. Más importante y lamentablemente, podría ser que, “los hombres de Dios”, así como el pueblo de Dios ha perdido el sentido de lo sagrado.

Por último, es importante hacerse a nosotros mismos estas preguntas tan importantes. ¿Aún valoramos la presencia de los demás? ¿Somos sensibles a sus necesidades? ¿Es nuestra presencia una fuente de bendición para las personas que encontramos o que nos encuentran? ¿Nuestra presencia hace alguna diferencia, o es una carga añadida a la vida de a los demás? ¿De qué bueno nuestra presencia traer para los demás?

¡La paz sea con ustedes!

¡Maranatha!

Welcoming Christ In Others

Readings: 1^st: 2 Kg 4, 8-11. 14-16; Ps: 88; 2^nd: Rom 6, 3-4.8-11; Gos: Mt 10, 37-42

This brief reflection was written by Fr. Njoku Canice Chukwuemeka, C.S.Sp., DMin, a Catholic Priest and a member of the Congregation of the Holy Spirit (Spiritans). He is a missionary in Puerto Rico. He is Director of Santuario del Espiritu Santo, Dorado, and the Major Superior of the Congregation of the Holy Spirit (Spiritans), Circumscription of Puerto Rico and the Dominican Republic. Fr. Canice is a member of the Academy of Homiletics. For more details and comments, contact him at: canice_c_njoku@yahoo.com, canicechukwuemeka@gmail.com.

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On this thirteenth Sunday, the Church urges us to welcome Christ in others. This is mainly through the messengers of God among us. She equally encourages us to be sensitive to the need of one another to make a positive difference in their lives.

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In the first reading of this Sunday, the generosity of the Shunem couple towards Elisha brought them the blessing and joy of their life. There is much to be learned from this reading. They were sensitive to the plight and immediate need of the man of God. Little did they know that this was the beginning of their blessing. Hence, through this act of generosity, hospitality, and sensitivity, things turned around for their good. Their desire of the ages was fulfilled.

On the other hand, Elisha was equally concerned and sensitive to the needs of this Shunem couple. So, rather than overburden them with more requests or exploit their generosity, he prayed for them and blessed them through his prophetic ministry. Thus, his presence was a blessing to this house rather than a burden. It suffices to note that the name of Elisa means: “God saves.” Precisely, this is what his action affirmed.

In the second reading, Paul recounts how Christ offered us new life through baptism. He came and offered himself as a ransom, not for his own sake but for our salvation. By accepting him through our baptism, we have become one with him in death and life. Also, by welcoming Christ, we have received a share in his glorious life and are no longer slaves to sin and death. This same Christ lives in others. So, we must equally welcome him in others, including in the least of our brethren.

In today’s gospel, Christ spoke clearly about the need to welcome others for His sake. This is especially, those who bear the good news of salvation. We could attract God’s blessings to our home and family through generosity and hospitality, like the Shunem family in our first reading. Through these, our lives and fortunes could be transformed as well.

Unfortunately, these days, we take many things for granted. Some of us are so indifferent to others and their needs. This includes indifference to the presence of God’s “genuine messengers” among us. This is because many self-proclaimed and false men of God flood our society with false messages. That is, to the extent that one could hardly differentiate between a genuine and a false preacher.

It could also be that we have become so used to one another, and of course, to men of God, that they have become so ordinary to us. Most importantly and sadly though, it could be that “some so-called men of God,” as well as some people of God, have lost the sense of the sacred.

Finally, it is important to ask ourselves these important questions. Do we still value the presence of others? Are we sensitive to their needs? Is our presence a blessing to the people we meet or that meet us? Does it make any difference, or is it an added burden to their life? What good do I bring to the life of others?  

Peace be with you!

Maranatha

Pip: Fear, death, and the question of who's actually on your side — not a bad set of topics for a Sunday morning, or any morning, really.

Mara: That's the territory canicecnjoku covers this week — a pair of homilies for the Twelfth Sunday of Ordinary Time, working through what it means to live without fear when the threats feel very real.

Pip: Let's start with those homilies and the readings driving them.

Ordinary Time: Living Without Fear

Mara: The frame here is a single claim that runs through all three Sunday readings — Jeremiah, Paul's letter to the Romans, and Matthew's Gospel — that Christ is present and active precisely when life feels most threatening.

Pip: The English homily puts it directly. Setting up the Gospel passage, it reads: "Do not be afraid of those who can kill the body but cannot kill the soul. Rather, fear him who can destroy both body and soul in hell fire."

Mara: What this means in practice is a reordering of priorities — the thing most people fear most, physical death, is reframed as a transition rather than a terminus. The real stakes, the homily argues, are elsewhere.

Pip: And that reordering isn't just philosophical comfort. The first reading grounds it historically — God delivering Jeremiah from what the homily calls "deadly plots and hands of evil men." The pattern is ancient, and the homily wants you to feel its weight.

Mara: The Spanish homily covers the same scriptural ground and adds a structural comparison worth noting. It maps Adam's disobedience against Christ's obedience — death on one side, life on the other — and calls that contrast "the summary of what Christ did for us."

Pip: Which is a tidy way to hold a lot of theology.

Mara: Both homilies land on the same practical conclusion: "Every hair on your head has been counted. So, there is no need to be afraid." The assurance isn't abstract — it's meant to be personally specific.

Pip: The logic being that a God attentive enough to count hairs is attentive enough to notice whatever is threatening you this particular week.

Mara: And both texts close by naming what the appropriate response looks like — trust, justice in action, and what the homily calls "submitting entirely to Christ." The protection promised is conditional on being on Christ's side, not merely adjacent to it.

Pip: Fear as a diagnostic tool — what you fear most tells you where your trust actually sits.

Mara: The through-line this week is presence — a God who is not distant when things get hard.

Pip: Same territory next time, probably. The Ordinary Time calendar keeps moving, and so do the threats.