23rd Sunday in Ordinary Time Year A – Sept. 6, 2026

 23^rd Sunday in Ordinary Time Year A – Sept. 6, 2026

Ezekiel 33:7-9; Romans 13:8-10; Matthew 18:15-20

 

Theme: Reconciliation with God and with our Fellow Humans

 

A.    A Brief Exegetical Analysis of Matthew 18:15-20

 

1. Historical and Literary Contexts

Our Gospel passage comes from the discourse in the fourth book of Matthew’s Gospel (18:1-35). This discourse primarily addresses relationships among Church members during Matthew’s time. It contains five stories, and our passage is the fourth. First, Jesus told his disciples that greatness in the heavenly kingdom is measured by childlikeness, not by power or rank (vv. 1-5). Second, he warned them not to cause the “little ones” or themselves to sin (vv. 6-9). Third, he instructed them not to abandon or reject members who stray from the Church community but always to seek them out (vv. 10-14). While the third story deals with members who have strayed from the Church, the fourth, our Gospel passage (vv. 15-20), and the fifth (vv. 21-35) focus on what the disciples must do regarding members who sin yet remain within the Church community.         

 

2. Form, Structure, and Movement

This Gospel account has two movements. First, Jesus explains the three steps his disciples should follow when dealing with someone who sins (vv. 15-17). Second, he addresses his disciples' pastoral authority within the Church community (vv. 18-20).             

 

3. Detailed Analysis

Vv. 15-17. The offender here is “your brother,” who, primarily, represents a fellow disciple but also a member of the Christian community. Jesus reverses orders: it is not the offender who seeks reconciliation but the offended. The first step is to prioritize private correction. Jesus does not ask the offended disciples to spread news of the offenses they have suffered but to approach their offenders and seek reconciliation privately. The teaching here is that spreading news of the offenses they have suffered will never lead to reconciliation; it will only expand the circle of evil. If private correction fails, the disciples should proceed to the next step, which involves two or three witnesses in this reconciliation process. If the sinner still does not listen to the witnesses, the offended should ask the Church to intervene in the third step. The Church here does not refer to the universal Church of Jesus, as in Mt 16:18, but rather to the local Church, specifically to its leaders. If, after all these steps, the offenders still refuse to reconcile, then the local Church should treat them as “Gentiles or tax collectors,” meaning to separate from them (excommunication), just as devoted Jews avoided the company of Gentiles and tax collectors.

Vv. 18-20. Whatever the Church binds or looses on earth shall be confirmed in heaven. The Church of Jesus has the authority to excommunicate arrogant sinners and restore them to the Church community after they repent. Bible scholars argue whether Jesus granted this authority to bind and unbind to Peter alone (see Mt 16:19b) or to all disciples. My humble interpretation is that Jesus granted it to Peter as the leader of the Church and his successors, today Pope Leo XIV. This same authority is extended to all disciples in communion with Peter and their successors, the bishops, who are in communion with the pope. Considering vv. 19-20, this authority is also extended to the faithful believers who are in communion with the disciples and Peter, today, with the bishops and the pope, gathered in prayer in Jesus’ name. The keyword is “communion,” which Christians and disciples should maintain with Peter when they exercise this authority.  

What should be done with the “ex-communicated sinners?” Should the offended disciples and Christians definitively abandon the process of reconciliation with them? The answer is no. Immediately before this Gospel passage, Jesus told his disciples the parable of the Lost Sheep (18:10-14). The parable teaches that the “lost sheep” represents the “ex-communicated sinners,” whom, in our Gospel story, the offended disciples and Christians should continue to search for until they find them again because “it is not the will of [their] heavenly Father that one of these little ones be lost." (18:14).

 

4. Synthesis

Jesus teaches his disciples how to deal with their eventual offenders. They should follow these three steps: first, initiate a private reconciliation. Second, if that does not work, the disciples should involve two or three witnesses. Third, if the offender still does not listen to the witnesses, they should call the Church. If the offenders refuse to listen even to the Church, they should be excommunicated from the Church. This decision to “ex-communicate the arrogant sinners" will be confirmed in heaven because Jesus has granted Peter, the leader of his Church, and his successors the authority to bind and unbind (ex-communicate and restore to the community) here on earth, which will be confirmed in heaven. However, excommunicating a sinner does not mean that the process for reconciliation is closed, since the purpose here is remedial. In light of the parable of the Lost Sheep (18:10-14), which immediately precedes our text, the offended disciples and Christians have a mission to constantly seek out their offended excommunicated until they find them again. This is because “it is not the will of [their] heavenly Father that one of these little ones be lost." (18:14).   

 

B.    Pastoral Implications

 

1. Liturgical Context

The Catholic Church has dedicated September to the Word of God. The Church exhorts all faithful Christians to venerate the Word of God, both in the Church and within our families. First, in the liturgy of the Mass, we are called to celebrate the Word of God with reverence and to participate in it actively. This means we should listen attentively when God speaks to us through the Scripture readings and their interpretations (homilies) by the ordained ministers. Second, the Church also urges all families to venerate the Word of God at home. I recommend that each household create a “Family Bible Corner” at home. A “Family Bible Corner” is a suitable place prepared in the corner of your/my living room where you/I can display an open Bible. For example, it could be a small table covered with a white tablecloth (or any liturgical colors: red, purple, green, or white) and decorated with flowers, candles, and perhaps a crucifix or rosary. The Family Bible Corner should be visible to anyone who enters the house. Its purpose is to remind household members and visiting guests that the Word of God is central to your family. This Family Bible Corner can also serve as a gathering spot where the family meets for prayer, Bible sharing, or any other gathering. Third, the Church encourages all parishes to establish Bible Study Groups to give the faithful opportunities to meditate on, read, and study the Word of God (Evangelium Gaudium, 175). I then encourage you to attend my online Bible Study on the Sunday Mass Readings every Monday at 6:00 pm USA Central time. The Zoom ID is 836 4516 5259, and the passcode is Bible.

Today’s Bible readings teach us how and why we should always seek reconciliation with God and one another. Like the prophet Ezekiel in our first reading, we are appointed as “watchmen” and “watchwomen” for our brothers and sisters, to warn them and ourselves of the wickedness that leads to our death and to encourage them and ourselves to reconcile with God. In our Gospel, Jesus instructs us to follow a three-step process for seeking reconciliation with those who sin against us. This requires us to love God and our offenders, as Saint Paul exhorts us in our second reading. Today, we heard God's voice calling us to fulfill our prophetic mission of reconciling with God and our brothers and sisters. The responsorial psalm then reminds us not to harden our hearts.

 

2. What the Church Teaches Us Today

Our Gospel passage calls us to initiate reconciliation with those who offend us. Notice how Jesus reverses the order: it is not our offenders who should come to us to seek reconciliation, but we are the ones who should go to them (v. 15). This requires humility, courage, and love. Jesus did it, and as his followers, he wants us to do the same. 

Jesus recommends three steps for seeking reconciliation. In the first step, he suggests a private correction. This approach contrasts with what many of us do today. When offended, we often tell our friends first. This part of the Gospel teaches us that spreading news of our offenses does not lead to reconciliation but instead perpetuates the circle of evil. Jesus calls us to prioritize one-on-one correction instead. If this conversation fails, our Lord asks us to proceed to the second step, which involves bringing two or three witnesses into the reconciliation process. If our offenders still do not listen to the witnesses, Jesus instructs us to tell the Church. If, even with the Church, the sinners still refuse to reconcile, then we should treat them as “Gentiles and tax collectors.” The expression “Gentiles and tax collectors” here refers to those declared outside the communion of the Church, or “excommunicated.”

Now, what should we do with the “excommunicated people”? Does Jesus ask us to abandon reconciliation with them? The answer is no. To better understand what Jesus wants to teach us here, we need to connect our Gospel story to the parable of the lost sheep (vv. 10-14), which immediately precedes it.

The allegory of this parable is that the caring shepherd stands for Jesus. The ninety-nine sheep represent the Jews in a covenant with God; today, they represent all Christians in a new covenant with God through Jesus. The one lost sheep represents Gentiles, tax collectors, and other sinners considered outside God’s covenant. Today, this “lost sheep” refers to all those who are not members of the Church (including the excommunicated), which is the Body of Christ. The parable emphasizes the significant effort of Jesus, the “caring shepherd,” who seeks out tax collectors, Gentiles, and other sinners and brings them in. So, in our Gospel passage, when Jesus recommends treating wicked people as “Gentiles and tax collectors,” he calls us to consider them as “the lost sheep.” Thus, like Jesus, the caring shepherd, we are called to go and seek them out until we find them and bring them back into the sheepfold, which is communion with God and with Church members. To seek them out means to evangelize and minister to them. This is the mission God assigned to Ezekiel in our first reading.

In our first reading, the prophet Ezekiel receives a call from God to warn his people of their wrongdoing and invite them to reconcile with God. As in our time today, people have transformed wrongful deeds into virtues. What God and the Church call sins are often actions that people prefer and even pressure societies to recognize as virtues. Should the Church and all of us Christians allow them to continue living in a state of sin? No! Our first reading teaches us that God commissions us with the same mission he gave to the prophet Ezekiel: to openly warn our brothers and sisters, as well as ourselves, of the wickedness that leads to our demise. This mission invites everyone, including us, to repent and reconcile with God to attain salvation. 

However, it is sad that many of us feel uncomfortable and unsafe discussing widespread, popular sins in our societies because we wish to protect our friendships, jobs, reputations, and lives. For instance, many parents and schoolteachers choose not to correct their teenagers and students for fear of hurting their feelings. When we opt not to warn people about their sins, we should understand that mortal sins are like cancer. If we do not stop them early, they spread throughout our families, parishes, cities, and societies. If we love people, we will not allow them to turn away from God and lose eternal salvation at the Last Judgment; instead, with great love, we must warn and invite them to repent and reconcile with God. When we do this, we save them and ourselves; but when we fail to warn them, God will hold us responsible for their condemnation (Ez 33:8-9).

We are not just “the prophet Ezekiel,” but also among those who should heed warnings from the “prophet Ezekiel” of our time (priests, parents, schoolteachers, catechists, and brothers and sisters), even when it is painful to hear them speak directly to us about our sins. We are all sinners, and we all need reconciliation with God.

To reconcile with our offenders and warn people of their wrongdoing, we need a profound love for God and our brothers and sisters, including our offenders, as Saint Paul exhorts us in the second reading. Only love can make our prophetic mission possible. As we understand our prophetic mission today, our responsorial psalm urges us not to harden our hearts.

May the liturgy of this Mass empower us to continue working toward reconciliation with God and our fellow humans, with great love and without weariness. Amen. 

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

 

 

22nd Sunday in Ordinary Time Year A – August 30, 2026

 

22^nd Sunday in Ordinary Time Year A – August 30, 2026

Jeremiah 20:7-9; Romans 12:1-2; Matthew 16:21-27

 

Theme: How to Respond to the Love of God

 

A.    A Brief Exegetical Analysis of Matthew 16:21-27

 

1. Historical and Literary Contexts

Our Gospel passage is taken from the final part of chapter 16 in the Gospel of Matthew. In this chapter, Jesus first warns his disciples against the teaching authority of the Pharisees and Sadducees (16:5-12). Then, he prepares them for a new way of teaching the Word of God in his Church, which he promises to build upon Peter (16:13-20). Finally, in our text, he predicts his Passion to his disciples and discusses the conditions for discipleship, preparing them to oversee his Church after his earthly life (16:21-28). The story of the Transfiguration of Jesus (17:1-8) immediately follows.  

 

2. Form, Structure, and Movement

This Gospel narrative is structured into two movements: the first prediction of Jesus’ Passion (vv. 21-23) and the discourse on the conditions of discipleship (vv. 24-27).            

 

3. Detailed Analysis

Vv. 21-23. The first prediction of Jesus’ Passion comes immediately after the disciples confessed their faith that Jesus is the Messiah and after Jesus promised Peter that he would build his Church upon him and give him the keys to the kingdom of heaven (16:13-20). It was a positive experience for the disciples; however, in our text, the mood changes dramatically. Jesus now explains to them what type of Messiah he is: not the conquering Messiah the disciples had in mind when they professed their faith, but the suffering Messiah willing to undergo Passion and Death for humanity’s salvation. Peter opposes: “God forbid, Lord! No such thing shall ever happen to you.” Peter not only refuses “such thing” (Passion and Death) to happen to Jesus, but also refuses it to happen to them because he knows very well that as Jesus’ disciples, they are called to follow in their Master’s footsteps. When Peter professed that Jesus was the Messiah, Jesus declared that Peter was inspired by God (16:17). However, here, the fact that he rejects the type of Messiah Jesus is, which constitutes an obstacle to the salvific plan, suggests that Satan inspires Peter.

Matthew uses the expression “From that time on” (v. 21a) to emphasize that the first prediction of Jesus’ Passion marks a new phase of the Gospel.^[1]  The verb “must,” “He must go to Jerusalem and suffer…” (v. 21b), indicates that Jesus’ death is not an option but a necessity.

Vv. 24-27. Based on the disciples’ objection to the suffering Messiah Jesus announced he is, Jesus proceeds to teach them the three conditions of discipleship. (1) Jesus’ followers must deny themselves, meaning that Jesus and his mission must be their priority. (2) They must take up their crosses, which asserts that suffering is part of their mission and that they must not escape it. (3) They must follow in Jesus’ footsteps, signifying that they should learn from him and imitate him. Accepting these conditions of discipleship means they agree to lose their earthly lives for Jesus’ sake to gain eternal salvation in the new age. However, refusing these conditions means they choose to protect their earthly lives and lose them to eternal condemnation at the final judgment.   

 

4. Synthesis

Jesus announces his upcoming Passion and Death for the first time to his disciples. This clarifies that he is not the conqueror Messiah that the disciples expected, but a suffering Messiah. Peter objects. By refusing to allow suffering and death to happen to Jesus, Peter denies that they (the disciples) must follow the same pattern, as they know they are called to walk in Jesus’ footsteps. Jesus rebukes Peter, declaring that he is inspired not by God but by Satan, constituting an obstacle to God’s plan of saving humanity. This incident leads Jesus to teach them the three conditions of discipleship. They must deny themselves, take up their crosses, and follow in Jesus’ footsteps to be considered Jesus’ disciples. Accepting these three conditions means they accept losing their lives in this world for Jesus’ sake to achieve eternal salvation in the new age. Conversely, refusing these conditions means they choose to protect their earthly lives, ultimately losing them to eternal condemnation at the last judgment.      

 

B.     Pastoral Implications

 

1. Liturgical Context

This Sunday’s liturgy addresses our response as Christians to God’s love for us. In the Gospel, Jesus embraces his Passion and Death in response to God's love for him. In the first reading, Jeremiah conveys his painful mission experience and his ultimate decision not to give up as he initially considered. In his letter to the Romans, Saint Paul thoroughly outlines God’s immense love for humanity (Rm 1 – 11). The most significant sign of God's love is the arrival of his only Son, Jesus Christ, to save humanity from the bondage of sin. Furthermore, beginning in Chapter 12, today’s second reading, Saint Paul discusses Christian ethics as a response to God’s love. For him, responding to the greatness of God’s love involves offering our bodies as a living sacrifice, not conforming to this present age, being transformed by the renewal of our minds, and discerning God's will (Rm 12:1-2).

 

2. What the Church Teaches Us Today

From our Gospel, our Holy Mother Church teaches us to view Jesus not as the conquering Messiah, but rather as a suffering Messiah who accepted suffering and died for the salvation of humankind. This exemplifies how Jesus responded to God's great love for him. As Jesus’ followers, we should continue his mission with courage and faith, even amid our daily suffering, to save our brothers and sisters. This reflects how we can respond to his love for us. His mission requires us to do three things: deny ourselves, take up our crosses, and follow in his footsteps.

(1) Denying ourselves means we must prioritize Jesus and his mission (Masses, Church activities, and our spiritual lives) above all else. This is what Saint Paul signifies in our second reading when he urges us to offer our bodies as a living sacrifice, holy and pleasing to God, our spiritual worship (Rm 12:1).

(2) The crosses we are called to bear may include our daily sufferings, the mockeries of others, discouragements, and any form of persecution we face as Christians. In our first reading, Jeremiah endured all these trials. He laments to God because the mission assigned to him was painful. The people consistently rejected, mocked, and hated him. Reflecting on this, Jeremiah felt that God had tricked him into embracing such a difficult task. He then resolved not to prophesy anymore. “I say I will not mention him, I will no longer speak in his name.” (Jr 20:9). However, he realizes that the more he wishes to quit, the more the Word of God burns in his heart like fire. He grows weary of holding back, so he cannot abandon God’s mission (Jr 20:9b). You and I may feel the same as Jeremiah. Sometimes, we consider giving up our faith and good works when we face mockery, discouragement, and hatred, or when we endure our daily sufferings. Like Jeremiah, let us feel the Word of God that continues to burn in our hearts and choose not to abandon our faith and Jesus’ mission.

(3) To follow Jesus means to walk in his footsteps. This signifies that we should learn from him and imitate him. For instance, we know that Jesus remained obedient to his Father God until the end of his earthly life. Therefore, “to follow Jesus” requires us to obey, not our wills, but God’s will, even when it challenges us, and even amid our trials.

 Accepting these three conditions of discipleship means we agree to “lose” our earthly lives for Jesus’ sake to “gain” eternal salvation in the new age. However, refusing these conditions means we choose to “protect” our earthly lives and “lose” them to eternal condemnation at the final judgment. (Mt 16:25-27).

May the liturgy of this Mass empower us to consistently respond to God’s love for us by denying ourselves, taking up our crosses, and following Jesus. Amen.

 

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

---

[1] NABRE, note to Mt 16:21-23.

21st Sunday in Ordinary Time Year A - August 23, 2026

 

21st Sunday in Ordinary Time Year A - August 23, 2026

Isaiah 22:19-23; Romans 11:33-36; Matthew 16:13-20

 

Theme: Christology, Ecclesiology, and Soteriology

 

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

 

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 will predict for the first time in the story that follows our passage (16:21-23).  

 

2. Form, Structure, and Movement

V. 13a introduces this Gospel narrative, while v. 20 concludes it. The main part of the text comprises 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 to 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. Second, unlike popular opinions, the disciples, through Peter's confession of faith, believe 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 from God, not from humans. 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 our Gospel account, we can meditate either on Christology by focusing on Peter’s confession regarding Jesus’ divine identity, or on Ecclesiology when reflecting on the Church that Jesus assures to build upon Peter, or on Soteriology by concentrating on the keys to the kingdom of heaven that Jesus promises to give to Peter. These keys recall the key God gave to Eliakim in the story we heard in our first reading. In our second reading, Saint Paul speaks of the wisdom of God’s plan of salvation, which connects to the topic of Soteriology. 

 

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 granted Peter and his successors the authority to teach and to impose and lift excommunication. Therefore, when the Pope declares a doctrine on faith and morals, God ensures that doctrine is true. 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, help them fulfill 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 play a vital role in the Church's mission. 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.

We, the Church leaders and faithful members, are all called to work together to maintain the Church of Jesus in our local Church communities. In doing so, we witness Jesus as the Messiah, the Son of the living 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 the Church has divine authority to impose and lift excommunication. Through the sacraments, especially the Eucharist and Confession, the Church opens the door of salvation to all the faithful.

May the liturgy of this Mass enable us to continue believing in Jesus as our Messiah, actively participate in his Church, and faithfully follow its teachings to be saved on the last day. Amen.

 

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator 

 

 

20th Sunday in Ordinary Time Year A. – August 16, 2026

20^th Sunday in Ordinary Time Year A. – August 16, 2026

Isaiah 56:1, 6-7; Romans 11:13-15; 29-32; Matthew 15:21-28

 

Theme: Persistent Faith and the Universality of Salvation

 

A.    A Brief Exegetical Analysis of Matthew 15:21-28

 

1. Historical and Literary Contexts

The barrier that separated the Jews from the Gentiles serves as the background for this Gospel story. By healing the daughter of the Canaanite woman, Jesus breaks this barrier and extends his mission of salvation to all humanity. Immediately before our Gospel, Matthew recounts how the Jewish leaders took offense at Jesus (15:1-20). Following our text, he relates the stories of Jesus healing many people (15:29-31) and feeding four thousand men (15:32-39).

 

2.      Form, Structure, and Movement

The setting in v. 21 of this Gospel narrative can be seen as an introduction, while the statement confirming the healing in v. 28b functions as a conclusion. The main part of the text (vv. 22-28a) details the conversation between Jesus and the Canaanite woman about the healing of her daughter.

 

3.      Detailed Analysis

V. 21. Jesus is now in the pagan region of Tyre and Sidon.

Vv. 22-28a. In this scene, the narrator wants his readers to focus not on Jesus’ responses but on the objectives pursued by both Jesus and the woman. On one hand, Jesus came to this pagan territory with a specific goal: to extend his mission of salvation to the Gentiles. In this conversation, he aims to draw this woman and, through her, all Gentiles to embrace this salvation by faith. To achieve this goal, the narrator employs Jesus’ responses to the woman didactically, helping her grow in faith. On the other hand, the woman intends to demonstrate her faith in Jesus, asserting that she and all Gentiles are worthy of the salvation that Jesus brings, regardless of how the Jews disregard them.

The first persistent action of this Canaanite woman is when she approaches Jesus and requests he heal her daughter, who is tormented by a demon (v. 22). She knows very well that the Gentiles and Jews do not get along. She also knows that Jesus is a Jew, but she does not let this conflict prevent her from approaching him and professing her faith. She addresses Jesus not as a Jew but as “Lord” and “Son of David” (v. 22).

The second persistent action occurs when Jesus remains silent, and the disciples suggest that he dismiss her. The woman might interpret their attitude as a signal that Jesus, as a Jew, is not interested in speaking with her, a Gentile. However, readers learn that this woman continues to cry out to Jesus with persistence.

The third consistent action occurs when Jesus states that he was sent only to the lost sheep of the house of Israel (v. 24). Jesus’ reply shows that salvation is solely for the people of Israel, not the Gentiles. Instead of getting discouraged, the woman praises Jesus and once again renews her request: “Lord, help me” (v. 25).

The fourth persistent action happens after Jesus’ choking response: “It is not right to take the food of the children and throw it to the dogs.” (V. 26). “Food” stands for salvation, “children” represent the Jews, and “dogs,” the Gentiles. Here, Jesus repeats how the Jews viewed the Gentiles, not to disrespect this woman but to strengthen her faith in him. The woman responds, “Please, Lord, for even the dogs eat the scraps that fall from the table of their masters.” (V. 27). In her reply, the Canaanite woman refers to herself and all Gentiles using the word “dogs,” the same term Jesus used. When talking about the Israelites, she changes “children” to “masters.” This shows that although they (the Gentiles) are seen as “dogs” or “slaves,” they still deserve the salvation originally meant for the Israelites. Jesus commends her great faith.

V. 28b. The narrator states that this woman’s daughter was healed at the same time that the woman showed her persistent faith. Both Jesus and the woman accomplish their goals.

 

4.      Synthesis

On one hand, Jesus’ goal in this conversation with the Canaanite woman is to draw her and, through her, all Gentiles into embracing the salvation he came to offer them through faith. To achieve this, the narrator uses Jesus’ responses didactically—not to disrespect her, but to help her develop her faith. On the other hand, the woman’s goal is to demonstrate her faith in Jesus and prove that she, along with all the Gentiles, is worthy of the salvation he offers, despite how the Jews overlook them. By the end of their conversation, both Jesus and the woman accomplish their goals: the woman, with great faith, accepts the salvation Jesus provides, and Jesus heals her daughter.          

 

B.     Pastoral Implications

 

1. Liturgical Context

Today’s liturgy focuses on persistent faith and the universality of salvation. In the Gospel, the Canaanite woman shows her unwavering faith in Jesus, despite the way the Jews disregarded the Gentiles. Prophet Isaiah and Saint Paul reinforce the universality of salvation in our first and second readings, respectively. Prophet Isaiah urges his fellow Israelites not to exclude but to accept the non-Israelites, or “foreigners,” who become believers and worship alongside them. Saint Paul expresses his desire to save not only the Gentiles but also his fellow Jews who do not believe in Jesus. Our Holy Mother Church encourages us never to abandon our faith, no matter what, and to invite and welcome everyone in our church communities without discrimination. 

 

2. What the Church Teaches Us Today

Jesus left heaven and entered the world to bridge the gap between heaven and earth. In our Gospel, he broke down the wall that separated the Jews from the Gentiles. Jesus continues this mission of closeness today, especially in celebrating the Eucharist, where we become one with him and with our brothers and sisters in Holy Communion. Therefore, with Jesus, there is no longer any distance between us and God, or between us and each other. As Christians, we are called to carry on this same mission of tearing down the walls that separate us from God and one another. 

 Jesus’ responses to the Canaanite woman could have discouraged her and made her feel like an outsider, even regarding salvation. However, she did not give up on proving her faith in the universality of the salvation that Jesus has brought. Our Holy Mother Church teaches us to imitate her persistent faith until we attain eternal salvation. Our painful backgrounds, bad memories, and all the evils others may say against us cannot prevent us from reaching our goal, which is the salvation of our souls. The woman in our Gospel story clearly understood the historical enmity between the Gentiles and the Jews, and how the Jews disregarded them. She also knew that Jesus was a Jew. Despite these discouraging memories, she did not hesitate to reach out to Jesus and profess her faith in him. With persistent faith, let us break down the barriers that separate us from God and each other, and continue claiming our salvation.

Jesus praises this woman’s strong faith and grants her request by healing her daughter. In doing so, Jesus expands his salvation mission to all humanity. In our first and second readings, Prophet Isaiah and Saint Paul support this universal scope of salvation. Our first reading comes from Third Isaiah, where the chosen people have already returned to their land after the exile. Upon their return, they found many foreigners living among them. Many Jews opposed these foreigners worshiping alongside them in the Temple. This first reading addresses that situation. The sacred author reminds his fellow Jews about God’s justice, which will soon arrive. Therefore, they need to do what is right and just. This means they should not discriminate but accept foreigners to worship with them. God declared that his House “shall be called a house of prayer for all people” (v. 7). This first reading teaches us that our Church is the House of Prayer for all believers, including those from every background and social class.

In the second reading, Saint Paul remains concerned about the salvation of his fellow Israelites, despite their rejection of his preaching. His message suggests that he still hopes his ministry to the Gentiles will make his fellow Israelites “jealous” and lead them to conversion. This teaches us that we should continue to pray and hope for all the people of God to worship together with us without discrimination, and that we all might be saved in the last judgment at the end of the age. 

May the liturgy of this Mass help us to stay strong in our faith in Jesus, and may we pray for all believers to find salvation. Amen. 

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator 

19th Sunday in Ordinary Time Year A – August 9, 2026

 

19^th Sunday in Ordinary Time Year A – August 9, 2026

1 Kings 19:9a, 11-13a; Romans 9:1-5; Matthew 14:22-33

 

Theme: Let Us Seek Jesus in Prayer, Believe in Him, and Focus on Him

A. A Brief Exegetical Analysis of Matthew 14:22-33

 

1. Historical and Literary Contexts

In this account of Jesus walking on the water, Matthew seeks to reassure the Christians in his community that Jesus is always present and ready to rescue his Church and its leaders. This Gospel passage is immediately preceded by the story of the feeding of over five thousand people (14:13-21) and followed by the story of Jesus healing many sick people at Gennesaret (14:34-36).

 

2. Form, Structure, and Movement

In this Gospel account, vv. 22-23 serve as an introduction, and vv. 32-33 as a conclusion. The main part of the text is organized into two sections: Jesus with all disciples (vv. 24-27) and Jesus alone with Peter (vv. 28-31).

 

3. Detailed Analysis

After dismissing his disciples and the crowds at the end of feeding over five thousand people in the previous story (14:13-21), Jesus now resumes his private prayer time, which had been interrupted by the crowds (see 14:13-14). He stays alone on the mountain, praying throughout the night. Ministering to the people does not prevent him from spending time with his Father in prayer.

Vv. 24-27. “The Romans divided the twelve hours between 6 p.m. and 6 a.m. into four equal parts called ‘watches.’”^[1] Therefore, the “fourth watch of the night” in v. 25, when Jesus finishes his prayer and joins his disciples, can be between 3 a.m. and 6 a.m. The image of the boat on the sea, threatened by storms, represents the Church in the world, endangered by persecution and various forms of suffering during Matthew’s time. The fearful disciples do not recognize Jesus, thinking that he is a ghost. This alludes to the believers of Matthew’s era who, out of fear of persecution and the trials they faced, began to doubt the presence of Jesus in the Church and among them. Jesus walking on the water and calming the storm suggests that Jesus has overcome the world's threats, so his followers should not fear.

Vv. 28-32. Peter asks Jesus to command him to walk on the water as proof that Jesus is not a ghost. Here, Peter seeks to master the world's threats, just as Jesus did. At Jesus' command, Peter begins walking on the water. However, he starts to sink when he focuses on the storm's intensity rather than keeping his eyes on Jesus. This indicates that Church leaders and all believers lose their faith when they are preoccupied with persecution and other sufferings rather than concentrating on Jesus. When their faith “sinks,” they should cry out to Jesus in prayer for help, just as Peter did in v. 30, and Jesus will rescue them, as he did with Peter in v. 31.  

Vv. 32-33. The storm calms once Jesus joins the disciples in the boat. The disciples praise him and confess that he is the Son of God. These concluding words evoke the image of the Church triumphant.

 

4. Synthesis

After Jesus dismisses his disciples and the crowds in the scene of the feeding of over five thousand people in the previous story (14:13-21), he resumes his private prayer session that had been interrupted by the crowds (see 14:13-14). This illustrates how prayer was central to his life. When he finishes praying, between 3 a.m. and 6 a.m., Jesus joins his fearful disciples by walking on the sea. The image of the boat on the sea, threatened by storms, represents the Church in the world, endangered by persecution and various forms of suffering during Matthew’s time. Jesus walking on the water demonstrates how he has overcome the world, so his believers should not be afraid. Peter cries out to Jesus in prayer, seeking help when his faith begins to “sink,” and Jesus rescues him. The storm calms once Jesus joins the disciples in the boat. The disciples praise him and confess that he is the Son of God. These concluding words evoke the image of the Church triumphant.

        

B.     Pastoral Implications

 

1. Liturgical Context

Today’s Scripture readings remind us what to do when facing suffering and trials: we should seek God through prayer, focus on him, and trust in him; we should also pray for our brothers and sisters’ faith in God. In our first reading, Elijah seeks God when Queen Jezebel attempts to kill him. The Gospel passage shows Jesus alone on the mountain praying to his Father, and Peter praying to Jesus when he was in danger of sinking. In our second reading, Saint Paul is concerned for his fellow Jews because they did not believe in Jesus. He prays that they will come to accept Jesus into their lives.

 

2.      What the Church Teaches Us Today

In the Gospel, Matthew tells us that after the scene of the multiplication of the five loaves and two fish (see Mt 14:13-21), Jesus dismissed his disciples and the crowds, returned to the mountain, and resumed his prayer session, which the crowds interrupted in 14:13. Jesus’ ministering to the people does not prevent him from spending time with his Father in prayer. Amid our busy days, Jesus teaches us that nothing is more important than the time we spend with our Lord in prayer, especially at Mass. 

Like the disciples, many of us experience fear amid our daily sufferings. Through Jesus walking on the sea and calming the storm for his disciples, our Holy Mother Church teaches us that Jesus has overcome the world's threats, so we should not fear. Instead, we should seek God in prayer and recognize his presence in our midst and hearts. This is what God asked Elijah to do in our first reading. Elijah expected God to manifest himself spectacularly (strong wind, earthquake, and fire). Similarly, Peter conditioned his faith in Jesus to a spectacular demonstration (walking on the water, as Jesus did). Many faithful today also want to see miracles first before believing in God’s presence. We learn that God showed himself to Elijah, not in the drama but in the tiny whispering sound. Let us find God in the simplest events of our lives.

At Jesus’ command, Peter began to walk on the water, but he sank when he focused on the fierce storms. He called out to Jesus in prayer for help, and Jesus came to his rescue. Our faith begins to “sink” when we become preoccupied with our daily sufferings. The Church teaches us here to focus rather on Jesus, who has conquered the world and is always present in our lives. When our faith is shaken, let us imitate Peter and call on Jesus for help.

The Church also teaches us to be concerned about our brothers' and sisters’ faith, imitating Saint Paul. Our second reading informs us that Saint Paul worried about his fellow Israelites for failing to recognize and accept Jesus Christ as the Messiah. To convince them to believe in Jesus and join the Church, he first listed the seven privileges that God has given them: “...theirs the adoption, glory, covenants, giving of the law, the worship, promises; theirs the patriarchs” (Rm 9:4-5a). Then, he added the eighth privilege, which is the sending of Christ (Rm 9:5b), the preeminent descendant of the patriarchs. Let us be concerned about our brothers and sisters who no longer believe in Jesus, as well as those who do not attend any Church, by praying for them and inviting them to believe in Jesus and join (or rejoin) the Church.

May the liturgy of this Mass help us to recognize God’s presence even in the midst of our daily sufferings and continually call upon Jesus in prayer for ourselves and all people. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

 

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[1] NABRE, note to Mt 14:25.