15th Sunday in Ordinary Time, Year C - July 13, 2025

 

15^th Sunday in Ordinary Time, Year C - July 13, 2025

Deuteronomy 30:10-14; Colossians1:15-20; Luke 10:25-37

 

Theme: To Inherit Eternal Life, We Need to Fulfill Our Part of the Covenant with God

 

A.    A Brief Exegetical Analysis of Luke 10:25-37

 

1.      Historical and Literary Contexts

This text unfolds within the context of Jesus’ long journey to Jerusalem (9:51–19:27), where his Passion, Death, Resurrection, and Ascension will take place. In this section, Jesus equips his followers with various teachings and training to prepare them for the roles they will take on after his earthly life. In our Gospel passage, Jesus instructs them on the greatest commandment, which is the love for God and love for one’s neighbor as oneself. The story about the privileges of discipleship (10:23-24) immediately precedes our text, while the account of Martha and Mary (10:38-42) follows it.

 

2.      Form, Structure, and Movement

This narrative account includes a parable. It is divided into two parts: the conversation between a scholar of the law and Jesus concerning the observance of the greatest commandment to inherit eternal life (vv. 25-28) and the illustration of Jesus’ response through a parable (vv. 29-37).

 

3.      Detailed Analysis

Vv. 25-28. A scholar of law questions Jesus to determine what he must do to inherit eternal life. Luke notes that this question serves as a test, likely because this scholar, being an expert in Mosaic law, is expected to know what the laws stipulate regarding this inquiry. The accurate answer he provides when Jesus redirects the question back to him confirms this. In his response, he combines Dt 6:4-5 and Lv 19:18: “You shall love the Lord, your God, with all your heart, with all your being, with all your strength, and with all your mind, and your neighbor as yourself” (v. 27).

The first greatest commandment addresses love for God, which engages the whole person: heart, being, and mind. The Greek word for heart is kardia; it can be understood as the seat of emotions or affections. Thus, loving God with all one’s heart means nurturing one’s affection and emotional attachment to him. The “being” or “soul” (see Mt 22:37) refers to one’s spiritual nature. Therefore, to love God with all one’s being, or soul, is to pursue a personal spiritual relationship with God. Strength (ischys) signifies power, might, or physical force and energy. Hence, believers are called to love God by employing their physical energy. The “mind” (in Greek, dianoia) represents an intellectual endeavor. Thus, loving God with all one’s mind challenges believers to seek to know God by utilizing not only their faith but also their intellect.^[1] The second greatest commandment is to love one's neighbor as oneself. Loving oneself serves as a model for loving one's neighbor.

Vv. 29-37. This expert in Mosaic law asks Jesus to define who can be considered a neighbor. He expects Jesus to agree with him that loving only his closest ones (his fellow Jews, and those who love him back) is alright. Through a parable, Jesus clarifies who a neighbor is. In this parable, the man who fell victim to robbers is identified as a Jew. The priest and a Levite, who passed by without helping this victim, are also recognized as Jews. But the one who took care of this victim is a Samaritan. Although Jews and Samaritans were “enemies,” this Samaritan did not consider their enmity when it came to doing an act of charity. Therefore, for Jesus, a neighbor is anyone (friends and enemies, Jews and non-Jews) who is in need.

   

4.      Synthesis

A scholar of the law tests Jesus with a question to determine what he must do to inherit eternal life. When Jesus responds by asking what the Mosaic law states, the man provides an exact answer, emphasizing love for God and love for one's neighbor as oneself, as stated in Dt. 6:4-5 and Lv 19:18, respectively. Jesus affirms this response and invites him to act on it to inherit eternal life. The man then asks Jesus to define who can be considered a neighbor, attempting to justify his belief that it is acceptable to love only his fellow Jews and those who love him back. Through the parable of the Good Samaritan, Jesus clarifies that a neighbor is anyone (Jews and non-Jews, friends and enemies) who is in need.         

 

B.     Pastoral Implications

 

1.      Liturgical Context

A covenant in the Bible is a sacred agreement between God and his people. Our first reading refers to the covenant that God made with the people of Israel through Moses on Mount Sinai. This covenant stated that God would journey with them to their promised land, and in turn, they were required to obey God’s commandments. In the New Testament, God established a New Covenant with us through Jesus. God has fulfilled his part by redeeming us with the blood of his Son. Saint Paul articulates this in our second reading, presenting Jesus as the mediator of creation and redemption. Now, we need to fulfill our responsibility by following God’s commandments, which today’s Gospel summarizes as loving God and loving our neighbors as we love ourselves.

 

2.      What the Church Teaches Us Today

 The context of our first reading is that Moses, along with his fellow Israelites, had nearly reached the end of their forty-year journey toward the land God had promised them. Before passing leadership to Joshua, Moses, at the age of one hundred and twenty, assembled the people and asked them to renew their covenant and affirm their identity as God’s chosen people. A fundamental act that testifies to their identity as God’s people is to listen to the voice of God. This is why their essential prayer called Shema (a Hebrew word meaning “hear”) begins with: “Hear, O Israel: The Lord is our God, the Lord alone” (see Dt 6:4). In our passage reading, noticing how his people struggle to fulfill their part of the covenant, Moses encourages them to turn to the Lord their God with all their heart and with all their soul (Dt 30:10). He reassures them that God’s commandment is not found up in the sky or far away beyond the sea, or in heaven. It is, rather, very near to them, already in their mouths and hearts. These expressions indicate that God’s commandments are not burdensome to understand and follow.

In the New Testament, we, Christians, are under the New Covenant with God through Jesus. Saint Paul expresses this in our second reading, when he speaks of Jesus as the mediator of creation (Col 1:15-20a) and redemption (Col 1:18b-20). God has already accomplished his part of the responsibility in this Covenant by redeeming and reconciling us with him through the Blood of his Son Jesus on the Cross (see Col 1:20). In turn, we are called to fulfill our part of the responsibility by obeying God’s commandments, which our Gospel summarizes into loving God with all our heart, strength, and mind, and our neighbors as we love ourselves (Lk 10:27). This is our Christian identity. People will know that we are true Christians when we love God and our neighbors as we love ourselves. By doing so, we will inherit eternal life (Lk 10:25b, 28) at the end of our earthly journey.

We are called to love God by engaging our whole selves: heart, being, strength, and mind. The Greek word for heart is kardia; it is the seat of emotions and affections. The “being” or “soul” (see Mt 22:37) refers to one’s spiritual nature. Strength denotes power, might, or physical force and energy. The mind (in Greek, dianoia) represents an intellectual endeavor. Thus, we are called to love God with all our affection (heart) and physical force (strength), pursuing a personal spiritual relationship with him (being), and seeking to know him by utilizing not only our faith but also our intellect (mind).

Next to loving God, today’s Gospel teaches us to love our neighbors as we love ourselves. The scholar of the law, in our Gospel, attempts to justify himself by asking Jesus to clarify who can be considered a neighbor. Through his question, he aims to imply to Jesus that he loves his close ones (his fellow Jews) who love him back, expecting Jesus to agree that he is acceptable for doing so. Through a parable, Jesus reveals who a neighbor truly is. In this parable, the man who fell victim to robbers is identified as a Jew. He was not helped by his fellow Jews, the priest and Levite, who passed by, but by a Samaritan. Although Jews and Samaritans were “enemies,” this Samaritan did not allow their enmity to prevent him from performing an act of charity. Therefore, for Jesus, a neighbor is anyone (friends and enemies, Jews and non-Jews) who is in need. Let us love everyone, regardless of their skin color, social class, or Church denomination.

Notice that in the commandment of loving our neighbor as ourselves, “loving ourselves” serves as a model for the love of the neighbor. Thus, the neighbor Jesus speaks about in his parable is also “myself” and “yourself.” Here, the Church teaches us that we must first love ourselves before we can genuinely love others.

May the liturgy of this Mass enable us to love God and our neighbors as we love ourselves on a daily basis, as part of our responsibility in the covenant we have with God through Jesus, so that one day we may inherit eternal life at the end of our earthly journey. Amen.

Fr. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator  

---

[1] Barbara E. Reid, The Gospel According to Matthew, 113.

14th Sunday in Ordinary Time C. July 6, 2025

 14^th Sunday in Ordinary Time C. July 6, 2025

Isaiah 66:10-14c; Galatians 6:14-18; Luke 10:1-12, 17-20

 

Theme: All Baptized Christians (Laypeople and Clerics) Share the Same Mission

 

 A. A Brief Exegetical Analysis of Luke 10:1-12, 17-20

 

1.      Historical and Literary Contexts

Our Gospel passage occurs during Jesus’ long journey to Jerusalem (9:51–19:27), where his Passion, Death, Resurrection, and Ascension will take place. In this large section, Jesus teaches and trains his followers, preparing them for the roles they will have in his Church after his earthly life. For example, in our Gospel passage, Jesus sends out seventy [-two] disciples with instructions. After completing their mission, these disciples return and share with Jesus how successful it was. The story of Jesus rebuking the unrepentant towns (10:13-16) is placed between the two parts of our passage. The account of the Would-be Followers of Jesus (9:57-62) comes before our passage, and the story of Jesus praising the Father (10:21-22) comes after it.

 

2.      Form, Structure, and Movement

This narrative account is structured into two parts: Jesus sending his followers on a mission with instructions (vv. 1-12) and the return of these disciples from their mission (vv. 17-20). 

 

3.      Detailed Analysis

Vv. 1-12. Luke is the only evangelist who recounts two episodes of Jesus sending his disciples on a mission. In the first episode, Jesus sent twelve apostles (Lk 9:1-6), representing the clerics. In the second episode, our passage, he sends seventy-two disciples, chosen from among his followers, representing the baptized laypeople. The number “seventy-two,” which is a multiple of twelve, signifies the universalism of Jesus’s mission. Some Bible translations, such as the New Revised Standard Version Catholic Edition (NRSVCE), read "seventy" instead of "seventy-two." The number “seventy” alludes to the seventy elders whom Moses appointed, by God's recommendation, to assist him in his mission of leading the people of Israel (see Numbers 11:16-17, 24-25; Exodus 24). Thus, the seventy disciples represent the Mosaic tradition.^[1] “Just as Moses had twelve tribal princes and seventy elders, [Jesus], the new Moses has the Twelve Apostles and seventy disciples.”^[2] Here, Luke tells his readers that Jesus commissioned both the clerics and baptized laypeople to the same mission of building the kingdom of God in all nations.

The disciples are sent on a mission not individually, but in pairs (v. 1). This underscores the importance of community life and a sense of mutual support and collaboration in ministry. The expression “lambs among wolves” (v. 3) signifies that the non-defensive disciples are sent among hostile individuals, the enemies of the Word of God, who may mistreat and persecute them. This warning is not intended to scare or discourage them; instead, it aims to strengthen them and encourage them to be prudent.

The mission instructions that Jesus provides can be categorized into three groups. The first group (v. 4) emphasizes the urgency of the mission and the focus required from missionaries. The newly sent should refrain from attachment to material possessions, and customary greetings should not distract them from accomplishing their mission.^[3] The second group (vv. 5, 9) pertains to the mission's content, which involves bringing peace to peaceful people, healing the sick, and proclaiming that the kingdom of God is near. The third group addresses how to respond when people welcome or reject them during their mission. They should accept what the welcoming house provides for them to eat and drink (vv. 7-8). However, they should not retaliate if they are unwelcome. They should shake off the dust from their feet to signify that unwelcoming people are responsible for their eternal condemnation (vv. 10-12).

Vv. 17-20. Luke does not report on these disciples during their mission. Instead, he informs his readers about their return from the mission and their joy in reporting to Jesus about its success. Their mission to bring peace to the people, heal the sick, and proclaim the reign of the kingdom of God on earth caused Satan to fall like lightning, signifying the end of his reign (v. 18). Jesus invites these returning missionaries to rejoice not because they have authority over Satan but because their names are written in heaven (v. 20).

   

4.      Synthesis

The Twelve Apostles, whom Jesus sent on a mission in the first episode (9:1-6), represent the clerics. In the second episode, which is our passage, the seventy (-two) other disciples whom Jesus commissions here represent the laypeople. He sends them in pairs, emphasizing the importance of community life and mutual support. He warns them that they are non-defensive missionaries (lambs) and that there will be “wolves,” meaning hostile individuals among the people they will minister to. This warning is not intended to scare them but to strengthen and encourage them to be prudent. The mission instructions emphasize, first, the urgency of the mission and the focus required from missionaries (v. 4); second, the mission's content of bringing peace, healing the sick, and proclaiming the kingdom of God (vv. 5, 9); and third, how to respond when people welcome or reject them during their mission (vv. 7-8, 10-12). Upon returning from their mission, these disciples, filled with joy, report to Jesus about their success. Their mission work made Satan see the end of his reign (v. 18). Jesus invites these returning missionaries to rejoice not because they have authority over Satan but because their names are written in heaven (v. 20).      

 

B.     Pastoral Implications

 

1.      Liturgical Context

On the Solemnity of Pentecost, which we celebrated four Sundays ago, we were empowered with the graces and gifts of the Holy Spirit to begin the mission Jesus left us before he ascended into heaven (Ascension Sunday). Today, the Church invites us to meditate on this mission. In the Gospel, Jesus sends seventy-two disciples to carry out the mission of implementing the kingdom of God he initiated. In the First Reading, the prophet Isaiah comforts the frustrated chosen people, encouraging them to rejoice and be glad in their mission of rebuilding the ruined city of Jerusalem. In the Second Reading, the Church presents Saint Paul as a model of a great missionary to imitate.

 

2.      What the Church Teaches Us Today

 Luke presents two mission accounts: the mission of the twelve (Luke 9:1-6) and the mission of the seventy-two or seventy, depending on the Bible translations. The Twelve represent the ordained ministers, while the seventy refer to lay Christians. Thus, Jesus sends both clerics and lay baptized Christians on a mission with the same instructions and purposes: to bring peace, heal the sick, and invite everyone to embrace the kingdom of God that is at hand. Since we, the ordained and lay ministers, share the same mission, our Holy Mother Church calls us to work in perfect collaboration, each in his or her specific vocation. Jesus sends us not individually but in pairs, emphasizing the importance of community life and mutual support in our mission.

Also, Jesus warns us that we are sent like lambs among wolves, meaning there may be hostile individuals among those we are sent to who could mistreat, mock, discourage, or even persecute us. Jesus’ warning is not intended to scare or discourage us, but rather to comfort us and call us to be prudent. When these mistreatments occur, our Lord instructs us to “go out into the streets and shake off the dust from our feet against them” (vv. 10-11). This gesture signifies that we should let hostile individuals know the consequence of the eternal condemnation that awaits them if they continue to reject the kingdom of God, which is at hand. For our part, we should neither retaliate nor give up our mission amid rejection and suffering because our mission is not to judge or condemn but to save souls. Saint Paul, in our second reading, encourages us with his own example; he bears the marks of Jesus on his body. Likewise, Isaiah, in our first reading, calls his fellow Israelites and us today to rejoice and be glad while on our mission.

Our first reading tells us the story of the people of Israel, who, upon their return to their land after Babylon’s exile, feel frustrated to rebuild the ruined Jerusalem. The prophet Isaiah understands their frustration in this challenging mission. That is why, in our first reading passage, he commences by comforting them with the optimistic words: rejoice, be glad, and exult. Let us draw comfort from these words from Isaiah whenever we too feel frustrated in our mission. In this passage, the prophet encourages the people of Israel to begin the work of rebuilding Jerusalem, which will not only transform their city but also transform them, as they will become a new creation. They do not have to fear because God will provide motherly care and a guiding plan. Likewise, our Holy Mother Church encourages us to begin our mission of transforming the people we are sent to, trusting that God provides us with his motherly care.

May the liturgy of this Eucharist empower us to be effective missionaries of Jesus. Amen.

Fr. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator

---

[1] Michael F. Patella, The Gospel According to Luke (Collegeville, Minnesota: Liturgical Press, 2005), 72.

[2] John Bergsma, The Word of the Lord: Reflections on the Sunday Mass Readings for Year C (Steubenville, Ohio: Emmaus Road Publishing, 2021), 311.

[3] NABRE, note to Lk 10:4.

The Solemnity of Saint Peter and Paul, Apostles - Sunday, June 29, 2025

 The Solemnity of Saint Peter and Paul, Apostles - Sunday, June 29, 2025

Acts 12:1-11; 2 Timothy 4:6-8, 17-18; Matthew 16:13-19

 

Theme: Let Us Be the Peter and Paul of Our Time

 

A.    A Brief Exegetical Analysis of Matthew 16:13-19 (20)

 

1.      Historical and Literary Contexts

Immediately before our text, Jesus warned his disciples against the teaching authority of the Pharisees and Sadducees (16:5-12). Then, in our Gospel passage, he prepares his disciples for a new way of teaching the Word of God in his Church, which he promises to build upon Peter. The disciples will begin exercising this authority after Jesus’ Passion, Death, and Resurrection, which he predicts for the first time in the story that follows our passage (16:21-23).

 

2.      Form, Structure, and Movement

This text is a narrative account. V. 13a serves as an introduction, while v. 20 (which the lectionary has omitted) acts as a conclusion. The body of the text features two movements. The first movement (vv. 13b-16) details Jesus’ conversation with his disciples about his divine identity. The second movement (vv. 17-19) comprises Jesus’ address to Simon Peter, in which he promises to build his Church upon him and grant him the keys to the kingdom of heaven.         

 

3.      Detailed Analysis

V. 13a. This story is set in the region of Caesarea Philippi, located about twenty miles north of the Sea of Galilee.

 Vv. 13b-16. Jesus asks his disciples double questions to determine whether the people and his disciples have recognized his divine identity (v. 13b). First, the disciples report that popular opinions regard Jesus as John the Baptist, others as Elijah, and still others as Jeremiah or one of the prophets. Why do people confuse Jesus with these three significant figures? John the Baptist, Elijah, and a prophet (Jeremiah) share a common characteristic. (1) John the Baptist prepared the people to welcome Jesus as the Messiah by urging them to embrace radical repentance. Even Herod confused Jesus with John the Baptist (see Mt 14:1-2). (2) In 800 B.C., Elijah’s mission was to call the Israelites to repent and remain faithful to God. Additionally, Malachi prophesied that Elijah must return to convert people before God comes for final judgment (see Malachi 3:23-24). (3) Each prophet, including Jeremiah, had a mission to call the people of his generation to repentance and faithfulness to God. Unlike popular opinions, the disciples, through Peter's confession of faith, believe that Jesus is the Messiah, the Son of the living God. Second, through Simon, the disciples affirm that Jesus is the Messiah, the Son of the living God.

Vv. 17-19. Jesus declares Simon blessed because he believes in Jesus’ divine identity. “Flesh and blood” is a “Semitic expression for human beings, especially in their weakness.” Thus, Peter’s profession of faith is a revelation not from humans but from God. Jesus gives Simon a new name: “Peter,” meaning the “rock,” and promises him two things. (1) He will build his Church upon him, the “rock.” The expression “upon this rock” could refer to Peter’s profession of faith, the Christ that Peter confessed, or to Peter himself as the rock. The “netherworld” (Greek Hadēs, the abode of the dead) is conceived of as a walled city (v. 18b). Therefore, in this verse, Jesus reassures that the power of death will not overcome his Church.

(2) Jesus promises to give Peter the keys to the kingdom of heaven. This recalls Eliakim, who, when he replaced Shebna as steward of the royal house in Jerusalem, received “the key to the House of David” (Is 22:15-25). “Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven” (v. 19b). Through this promise, Jesus empowers Peter with the authority to teach and to impose or lift the excommunication ban.

V. 20. The narrator concludes the story by stating that Jesus strictly commands his disciples not to reveal his divine identity to others.    

 

4.      Synthesis

Unlike popular belief that confuses Jesus with John the Baptist, Elijah, Jeremiah, and other prophets, the disciples, through Simon Peter, confess that Jesus is the Messiah, the Son of the living God. Jesus declared Simon Peter “blessed” and attested that his profession of faith is a revelation not from humans but from God. After giving Simon a new name, “Peter,” meaning “Rock,” Jesus promises Peter two things: he will build his Church upon him and he will give him the keys to the kingdom of heaven, empowering him with the authority to teach and to impose or lift the ban of excommunication. Then, Jesus strictly orders his disciples not to reveal his divine identity to others. 

 

B.     Pastoral Implications

 

1.      Liturgical Context

In this Solemnity of Saints Peter and Paul, Apostles, the Church invites us to meditate on the missions Jesus has assigned to these two icons of the Church and how they accomplished them with zeal and unwavering faith amid all sufferings they endured (the first reading for Peter, and the second reading for Paul). From the Gospel account, we can reflect on Christology by focusing on Peter’s confession regarding Jesus’ divine identity, or consider Ecclesiology by reflecting on the Church that Jesus promises to build upon Peter, or delve into Soteriology by concentrating on the keys to the kingdom of heaven that Jesus promises to give to Peter.

 

2.      What the Church Teaches Us Today 

a) Christology

The Church invites us to reflect on our relationship with Jesus. Through his double questions to his disciples, Jesus seeks to understand how both the people and his own disciples relate to him. The people have not yet discovered his divine identity, as they confuse him with John the Baptist, Elijah, Jeremiah, or one of the prophets. The disciples, through Peter, have already realized that Jesus is the Messiah, the Son of the living God. Today, Jesus asks us this same question: “Who do you say that I am?” Here, Jesus does not expect us to tell him how much we have learned about him, but rather how we relate to him, especially when we attend Mass and pray. Do we attend Mass solely because Sunday is a day of obligation and out of pressure from our parents or others, or do we do so out of our love for Jesus, which responds to Jesus’ love for us? If we attend Mass out of obligation or because of external pressure and if we pray to God only when we are in need, this indicates that we still confuse Jesus in the same way the popular belief misidentified him in our Gospel. The level of our relationship with Jesus determines how we perceive him. Our Holy Mother Church exhorts us to deepen our one-on-one relationship with our Lord. He is our Messiah, the Son of the living God, who came to save us.

 

b) Ecclesiology

Ecclesiology pertains to the Church of Jesus, which he promises to build upon Peter. Our Catholic Church is apostolic. Over two thousand years later, our Holy Mother Church recognizes Peter's authority through the pope, the bishop of Rome. Pope Leo XIV is Peter's current successor. Just as Peter was the leader and sign of unity for the disciples, Pope Leo XIV serves as the leader and sign of unity for the bishops and all the faithful today. As a leader, Pope Leo XIV possesses ultimate authority over the Church as pastor and teacher. By giving Peter the keys to the kingdom of heaven, Jesus has granted Peter and his successors the authority to teach alongside the ability to impose and lift excommunication bans. Therefore, when the Pope declares a doctrine addressing faith and morals, God ensures the truth of that doctrine. This is called “infallibility.”

As the Pope is the successor of Peter, the bishops are the successors of the apostles. Each bishop is responsible for leading and ministering to the people within their own area, known as a “diocese.” The bishops also collaborate with the pope to address issues concerning the wider Church. Priests and deacons, who operate under the authority of bishops, assist them in fulfilling their duties of caring for the faithful.

In our Catholic Church, alongside priests and deacons, we also have religious brothers and sisters who choose to live a life of consecration. Although they are not ordained, they have committed themselves to a distinct form of service to the Lord. They have taken various vows or promises to embrace a lifestyle dedicated to Christ.

The main body of the Church of Jesus consists of the laity, the faithful members who are not ordained. They have a vital role to play in the mission of the Church. They seek the Reign of God in their everyday lives, wherever they live or work. Since their baptism, they are called to bless the world by uniting their daily lives with the sacrifice Christ made on the cross and offering their lives to God.

 

c) Soteriology

Soteriology deals with salvation. Through the keys to the kingdom of heaven that Jesus has given to Peter and his successors, he has empowered the Church to exercise its authority to bind or unbind anything here on earth, which will be confirmed in heaven. This means that the Church possesses divine authority to impose and lift excommunication bans. The Church opens the door of salvation to all the faithful through the sacraments, especially the Eucharist and Confession.

Through this Gospel, the Church reminds us that Jesus has assigned all of us, both Church leaders and lay faithful, a threefold mission. (1) We are called to evangelize people and ourselves to believe in Jesus and relate to him as our Messiah and the Son of the living God (Christology). (2) We, clerics and laypeople, should work together in harmony and perfect collaboration to sustain the Church of Jesus in our local communities (Ecclesiology). (3) We should recognize that our mission aims to save the souls of the people of God (Soteriology).

To successfully achieve this triple mission, our Holy Mother Church presents Peter (first reading) and Paul (second reading) as examples of fervent missionaries to emulate. In the first reading, King Herod violently persecuted Christians, including James, the brother of John, whom he killed with the sword, and Peter, whom he imprisoned and tortured to appease the Jews, enemies of the Church of Jesus (Acts 12:1-5). In the second reading, Paul reflects on his accomplishments in the mission assigned to him by Jesus. He acknowledges that his death through martyrdom is near yet courageously views the outpouring of his blood as both a sacrifice and an act of worship. He believes that he, along with all those who maintain their faith until the end of their lives, will be rewarded at the final judgment at the end of time, just as victorious athletes are crowned with laurel wreaths upon their heads.

May the liturgy of this Mass enable us to be the Peter and Paul of our time, competing without forsaking our faith even amidst our daily struggles. By doing so, we will save our souls and the souls of all those we serve. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator 

The Solemnity of the Most Holy Body and Blood of Christ (Corpus Christi) - June 22, 2025

 The Solemnity of the Most Holy Body and Blood of Christ (Corpus Christi) - June 22, 2025

Genesis 14:18-20; 1Corinthians 11:23-26; Luke 9:11b-17

 

Theme: The Eucharist is the Spiritual Food, the Real Presence of Christ, and a Thanksgiving to God.

 

A.    Brief Exegetical Analysis of Luke 9:11b-17

 

1.      Historical and Literary Contexts

Luke situates this Gospel passage between two sections. The first section, which comes immediately before our text, narrates the stories of Jesus sending his disciples on a mission with instructions to take nothing for the journey, not even food (9:1-6), followed by Herod’s opinion of Jesus’s identity (9:7-9). The second section, which follows our passage, details Peter's confession of Jesus as the Messiah (9:18-21), culminating in Jesus’ first prediction of his Passion and his teaching on the condition of discipleship (9:22-27). Therefore, through the story of the feeding of the crowd, Luke conveys to the believers of his Church community that the Eucharist they celebrate and share is the spiritual food and real presence of Christ for those who follow Jesus.

 

2.      Form, Structure, and Movement

This Gospel text is a narrative account. V. 11b serves as an introduction, while v. 17b acts as a conclusion. The main body of the text (vv. 12-17a) can be divided into two parts. First, Jesus and the disciples discuss how to feed the hungry crowds (vv. 12-13), and second, Jesus miraculously feeds them all (vv. 14-17a).         

 

3.      Detailed Analysis

All four Gospels recount this story of the miraculous feeding of over five thousand people (Mt 14:13-21; Mk 6:32-44; Lk 9:12-17; Jn 6:5-14). Matthew and Mark include another feeding account of over four thousand people (Mt 15:32-38; Mk 8:1-9).

V. 11b and vv. 10-11a, which the lectionary has omitted from our Gospel text, connect this passage to the previous story of Jesus sending his disciples on a mission (9:1-6). The disciples returned from their mission journey and reported to Jesus how successful it had been. Jesus withdrew with them to a private place, away from the disturbance of the crowds, so they could rest. However, they were disturbed by the crowds, who, hungry for the Word of God, followed Jesus. Although Jesus needed this private time with his exhausted disciples, he did not dismiss the crowds. Instead, he ministered to them by teaching them the Word of God and healing those who were sick. The central topic of his teaching is the “kingdom of God”.

Vv. 12-13. The disciples express concern about how to feed the crowds as the day draws to a close. While they suggest that Jesus dismiss the crowds, Jesus challenges them to feed these people. He helps his disciples experience the fullness of how the mission should lead to the kingdom of God, which is the central topic of Jesus’ teaching at this moment (see v. 11b)^[1]. The quantities of loaves (5) and fish (2) that the disciples possess (v. 13) total seven, which signifies completeness and perfection. The bread has a Eucharistic dimension, while fish carries an eschatological one.^[2] 

Vv. 14-17a. Jesus instructs the disciples to have people sit down in groups of about fifty (v. 14), and they comply (v. 15). This instruction suggests that the miraculous food is not merely a large feast, but rather a joyful banquet. Jesus’ actions and words over the bread and fish (v. 16) evoke the institution of the Eucharist at the Last Supper before Jesus’ crucifixion (Lk 22:19) and the breaking of bread with the disciples of Emmaus after his Resurrection (Lk 24:30), as well as the Christian Eucharist celebrated during Luke's time. The disciples are responsible for distributing food to the crowds. Everyone ate and was satisfied. The collection of leftover fragments filling twelve wicker baskets (with the number twelve symbolizing universalism) suggests that all Israelites and all people should not perish but be saved. Therefore, this miraculous food “foreshadows the eschatological eucharistic banquet.”^[3]    

 

4.      Synthesis

The crowds followed Jesus, disturbing his private time and rest with his exhausted disciples, who had just returned from their mission journey. Jesus ministered to these crowds by teaching them the Word of God and healing those who were sick. The topic of his teaching was the “kingdom of God." In the evening, while the disciples suggested that Jesus dismiss the crowds because they did not have enough food to feed them, Jesus challenged them to feed the crowds instead, helping them experience the fullness of how the mission should lead to the kingdom of God. He ordered his disciples to have the crowds sit down as for a joyful banquet. The actions and words he employed over the bread and fish recall the institution of the Eucharist at the Last Supper (Lk 22:19), the breaking of the bread with the disciples of Emmaus (Lk 24:30), and the Eucharistic celebration during Luke’s time. The collection of leftover fragments filling twelve wicker baskets (with the number twelve symbolizing universalism) suggests that all Israelites and all people should not perish but be saved. In this story, the bread has a Eucharistic dimension, while the fish carries an eschatological one. Therefore, this miraculous food prefigures the eschatological eucharistic banquet.

 

B.     Pastoral Implications

 

1.      Liturgical Context

The miraculous food that the crowds ate in our Gospel passage recalls the Eucharist as spiritual food for our souls. In our second reading, Saint Paul describes the Eucharist as the real presence of Jesus. Finally, in our first reading, Melchisedek, king of Salem and priest of God Most High, offered bread and wine in thanksgiving to God for granting victory to Abram over his enemies. Therefore, the Eucharist we celebrate at each Mass we attend is the spiritual nourishment, the true presence of Christ, and a thanksgiving to God.

 

2.      What the Church Teaches Us Today

(1) Eucharist serves as spiritual nourishment for our souls. In our Gospel, Jesus ministered to the crowds who followed him by teaching them the Word of God, healing the sick, and providing miraculous food. All these events take place during the liturgy of the Mass. At each Mass we attend, Jesus teaches us the Word of God through the proclamation of Scripture readings and the homily; he listens to our supplications during the universal prayer (prayer of the faithful) and heals us from the spiritual sickness caused by sin; and he nourishes us with his Body and Blood, the spiritual food for our souls, at Holy Communion.

To avoid missing out on these blessings, this Gospel teaches us to do four things. First, we should continue following Jesus through the celebration of the Eucharist, as the crowds did. Following Jesus shapes our discipleship and demonstrates how much we love and need him. Second, we should support the Church of Jesus with our Talents, Times, and Treasures (3Ts). In this Gospel, Jesus blessed the five loaves and two fish of the disciples and miraculously fed all the people who followed him. Likewise, today, Jesus wants to bless our Church members, relatives, and people wherever we live with what we offer him. Let us be generous. Third, through our baptism, we became servants to our brothers and sisters. Per Jesus’s instruction, the disciples organized the crowds for a joyful banquet and distributed food to them. Let us continue to serve our brothers and sisters through our various ministries in the Church. Fourth, while we serve people, we should not “waste” anyone but save all people. This is what Jesus teaches us when he ordered his disciples to collect the leftover fragments filling twelve baskets. The number twelve symbolizes universalism, and collecting all the leftover fragments means saving people. Therefore, our mission is to save everyone. 

(2) In this solemnity of the Most Holy Body and Blood of Christ, the Church teaches us that the Eucharist is the True Presence of Christ. This is what Saint Paul teaches us in our second reading. He reminds us of Jesus’s actions and words at the Last Supper meal when he instituted the Eucharist. “[Jesus] took bread, and after he had given thanks, broke it and said, ‘This is my body that is for you. Do this in remembrance of me’” (1 Cor 11:23-24). For the cup, he said, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me” (1 Cor 11:25). Thus, the bread and wine that ordained ministers consecrate at each Mass become not “like” but the Body and Blood of Christ. Moreover, the Mass is celebrated in Jesus’s remembrance. This means that Jesus is truly present in the Eucharist of the Mass.

(3) In this Solemnity of Corpus Christi, our Holy Mother Church teaches us that the Eucharistic celebration is a Thanksgiving to God. The story of Abram and Melchizedek, which we heard in our first reading, illustrates this point. The context of this passage is that Abram, along with his army, succeeded in conquering the land that God promised him. Melchizedek, king of Salem, is among the kings who came to praise and honor Abram for his victory. He prepared a feast in Abram's honor, offering bread and wine as a thanksgiving to God (Gn. 14:18) because he believes that Abram fought not with his own strength, but with the power of God (Gn. 14:20). God, who assisted Abram, continues to do the same for us every day. Therefore, like Melchizedek, the Church exhorts us to always come together as one Church (especially on Sundays) to offer our gift of “bread and wine,” meaning to celebrate the liturgy of the Mass as a Thanksgiving to God for all the mighty deeds he blesses us with. The celebration of the Eucharist (Mass) is our Thanksgiving to God.

May the liturgy of this Mass help us believe that the Eucharist we celebrate at each Mass is the Spiritual Food for our souls, the True Presence of Christ, and our Thanksgiving to God. Amen.

 

Fr. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator   

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[1] Michael Patella, “Luke” in The Jerome Biblical Commentary for the Twenty-First Century, 1321.

[2] Michael Patella, “Luke” in The Jerome Biblical Commentary for the Twenty-First Century, 1321.

[3] Michael Patella, “Luke” in The Jerome Biblical Commentary for the Twenty-First Century, 1321.