32nd Sunday in Ordinary Time, Year C & Feast of the Dedication of the Lateran Basilica in Rome – Nov. 9, 2025

 

Feast of the Dedication of the Lateran Basilica in Rome – Nov. 9, 2025

Ezekiel 47:1-2, 8-9, 12; 1 Corinthians 3:9c-11, 16-17; John 2:13-22

 

Theme: “Stop Making My Father’s House a Marketplace”

 

A.    A Brief Exegetical Analysis of John 2:13-22

 

            1.      Historical and Literary Contexts

In the Gospel of John, right after the Prologue (1:1-18), comes the section known as the Book of Signs (1:19–12:50), where the narrator reveals Jesus’ divine identity. Our Gospel, taken from this larger section, directly follows the account of the first sign, the Wedding at Cana (2:1-12), and comes before the story of Jesus’ conversation with Nicodemus (3:1-21). Through our passage, the sacred author aims to show his community that Jesus’s body is the new temple.

 

            2.      Form, Structure, and Movement

This story, rich in imagery, is divided into two main sections besides the introduction (v. 13) and the conclusion (vv. 23-25), which the lectionary has omitted from our reading. In the first section, Jesus drives out the sellers and buyers from the temple area (vv. 14-17), and in the second section (vv. 18-22), he argues with the Jews about the temple. Each section ends with a comment on how Jesus’ disciples respond.     

 

            3.      Detailed Analysis

V. 13. The Passover is the Jewish festival during which the people of Israel annually remember their ancestors’ liberation from Egypt. The Gospel of John mentions Jesus attending this celebration in the temple three times. Our Gospel story covers his first time. The second time is noted in Jn 6:4, and the third in Jn 13:1.

  Vv. 14-17. Unlike the Synoptic evangelists, who place this story in the last days of Jesus’s life, precisely on the occasion of Jesus’ entry to Jerusalem, the fourth evangelist recounts it at the beginning of Jesus’ life. “The order of events in the gospel narratives is often determined by theological motives rather than by chronological data.”^[1]

Worshipping God in the temple, offering animals as sacrifices, and paying temple taxes were part of the requirements for the people of Israel. Since the temple in Jerusalem was far from most of them and it was difficult to travel with their flocks or herds, the law of Moses allowed them to set up a marketplace in the temple area. This made it easier for people to travel light, carrying only their money. In the temple area, they could buy animals for sacrifice and exchange money for the temple tax (see Dt 14:24-26). However, this permission, though with good intentions, compromised the sacredness of worship just as the permission for divorce compromised the sacredness of marriage (see Dt 24:1; Mt 19:1-12). Market activities in the temple’s area created a highly profitable business that overshadowed the sacred purpose of their pilgrimage.

In this passage, Jesus drives out all the buyers and sellers, teaching them that material needs should never take precedence over spiritual life. God must always be the priority. Through his actions, especially when referring to the temple as his Father’s house (v. 16), Jesus reveals his divine identity as the Son of God. The words from Scripture that the disciples recall (v. 17) are from Ps 69:10. These words are shifted to the future tense to relate to Jesus.^[2]

Vv. 18-22. The Jews challenge Jesus by asking him to show them a sign that proves he has divine authority to clear them out of the temple area. In response, Jesus identifies his body as the new Temple when he says, “Destroy this temple and in three days I will raise it up” (v. 19). He speaks metaphorically about his upcoming Passion, Death, and Resurrection. At the Cross, the blood and water that flow from Jesus’ side, the New Temple, fulfill Ezekiel’s vision of a river flowing from the old temple (cf. Ez 47:1-2, 8-9, 12). Therefore, Jesus’s Resurrection is the sign that confirms his divine authority. The disciples will remember Jesus’ words when he rises from the dead, which will strengthen their faith in his Resurrection.

Vv. 23-25. In these concluding verses, which the lectionary omitted from our reading, the narrator comments on the limits of faith based on signs. “Jesus thus knows that signs-faith is not a sufficient response to the fullness of the gift of God that he brings into the human story.”^[3]  

  

            4.      Synthesis

The people of Israel misused Moses’ law regarding the organization of market activities in the temple area. While the law was intended to help travelers carry only their money to buy animals for sacrifice and exchange money for the temple tax, people turned it into a profitable business that obscured the sacred purpose of their pilgrimage. Jesus drove them all out of the temple area, teaching them that God must always come before material needs. He first referred to the temple as his Father’s house, showing that he is the Son of God. Second, he identified this temple as his Body, which the Jews would “destroy,” and that he would “raise” in three days, pointing to his Death and Resurrection.         

  

B.     Pastoral Implications

 

            1.      Liturgical Context

In this Feast of the Dedication of the Lateran Basilica in Rome, the Scripture readings discuss the temple as (1) a physical building that serves as God’s house and a place of worship (first reading and Gospel), (2) the Body of Christ (Gospel), and (3) a community of believers who, in turn, become Temples of God (second reading). 

 

            2.      What the Church Teaches Us Today  

First, our local churches are the houses of God, places where we come to worship our Lord. In the Gospel, Jesus confronts the people of Israel who have turned the temple into a marketplace. These people come to the temple not to pray to God but to conduct their business. They prioritize their material needs over spiritual needs. Jesus drove them all out of the temple area, teaching them that God must always come before material concerns. We, too, like these Israelites, turn our churches into a “marketplace” when we do not attend Mass actively, intentionally, and reverently. Let us avoid anything that distracts us and prevents us from praying to God reverently during the liturgy of the Mass.

Second, our local Church is the Body of Christ. In the Gospel, when Jesus drove out the people who turned the temple into a marketplace, he identified this temple as his Body, which the Jews would “destroy,” and that he would “raise” in three days, pointing to his Passion, Death, and Resurrection (Jn 2:19). The vision of the prophet Ezekiel, which we heard in our first reading, foretold this. Ezekiel saw water flowing out from the temple, producing life and refreshment. This water alludes to the water and blood that flowed from the side of Jesus on the Cross, representing the water of baptism and the Blood of the Eucharist, which give eternal salvation to us who believe in him. Therefore, the Temple or the Church is the Body of Christ.  

Third, our local Church is the Christian community, and each of us is the Temple of God. In our second reading, Saint Paul first tells us that we are both God’s building and builders. (1) When he refers to us as God’s building, he means that we are a Christian assembly, and each of us is the Temple of God, with the Spirit of God dwelling in us (1 Cor 3:16). Therefore, let us avoid sins because they turn our lives from the “temples of God” to “marketplaces.” (2) When Saint Paul calls us “God’s builders,” he means we are the ministers of our Christian community, helping each other grow in our relationship with God. He advises us to be careful in how we “build” or serve others, because “no one can lay a foundation other than the one that is there, namely, Jesus Christ” (1 Cor 3:11). This means our ministries should not be based on what we or others want, but on what the Church has already established in Jesus’ name. Then, he warns us that God will destroy anyone who destroys God’s Temple (1 Cor 3:17). We destroy God’s temple when we do not use our lives to reflect his holiness, when we create division among people, or when we mislead our brothers and sisters by neglecting our ministries.

May the liturgy of this Mass help us believe that our local Church is the House of God, the Body of Christ, and a Christian community in which each of us is the Temple of God. Let us then ask God for grace so that we do not destroy this Temple of God by turning it into a “marketplace” of distractions, division, and other sins, but instead build it to reflect a true Christian assembly and transform it into a place to worship God. Amen.   

 

 Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator

  

---

[1] NABRE, note to Jn 2:14-22.

[2] NABRE, note to Jn 2:17.

[3] Francis J. Moloney, The Gospel of John, 85.

31st Sunday in Ordinary Time & The Commemoration of All the Faithful Departed (All Souls)

 

31^st Sunday in Ordinary Time & The Commemoration of All the Faithful Departed (All Souls) – Nov. 2, 2025

Wisdom 3:1-9; Romans 5:5-11 (Or Romans 6:3-9); John 6:37-40

 

Theme: Jesus’ Mission is to Raise on the Last Day All Those Who Follow and Believe in Him

 

A.    A Brief Exegetical Analysis of John 6:37-40

 

            1.      Historical and Literary Contexts

Our Gospel passage is part of the Bread of Life Discourse (6:22-71), where Jesus declares that his Body and Blood are the heavenly bread and drink that give eternal life to the world. The Jews do not believe in him. John recounts the stories of the Multiplication of the Loaves (6:1-15) and Jesus’ Walking on the Water (6:16-21) just before this Bread of Life Discourse, and the story of the Feast of Tabernacles (7:1-13) afterward.

 

            2.      Form, Structure, and Movement

Our Gospel passage is a story told in one central part: Jesus promises to raise everyone who comes to him and believes that his Body and Blood are the heavenly bread and drink that give eternal life. 

 

            3.      Detailed Analysis

Everything that the Father gives me will come to me. Believers and Jesus’ followers are God’s gifts to Jesus (v. 37a). It is God who sent Jesus from heaven to this world to fulfill not Jesus’ will but God’s will (v. 38). This will of God is that Jesus should not reject (v. 37b) or lose (v. 39) any of the believers God gave to him but rather raise them at the end of the age for eternal life in God’s kingdom. 

 

            4.      Synthesis

Jesus received a mission from his Father, who sent him from heaven. This mission is that he should not reject or lose the believers whom God gave him as gifts, but rather raise them on the last day for eternal life in the kingdom of God.   

  

  

      B.     Pastoral Implications

 

            1.      Liturgical Context

All three readings of this liturgy speak of the eternal life that awaits the souls of the righteous. In the Gospel, Jesus affirms that on the last day, he will raise all who follow and believe in him. The author of the first reading states that no torment shall harm the souls of the righteous because they are in God’s hands. Therefore, we should not see our daily sufferings as divine punishment. Saint Paul, in the second reading, tells the Romans and us today that we are justified (saved) by Jesus’s blood.

 

            2.      What the Church Teaches Us Today   

First, our Holy Mother Church wants us to understand and believe that eternal life awaits all of us who follow Jesus and believe in him. In the Gospel, Jesus promises that he will reject or lose no one who comes to him and believes in him because we are God’s gifts to him. On the last day, he will raise us up to share his glory in heaven. In the second reading, Saint Paul reminds us that we will be saved through Christ, who died for us, and his blood has reconciled us to God and justified us. Therefore, let us continue to believe in Jesus and follow him to enjoy the justification he offers us.

Second, believing in Jesus and following him involves enduring suffering. That’s why the Church wants us to understand that our daily struggles should not be seen as God’s punishments. Our second reading, taken from the central part of chapters 1-6, addresses this belief. People at that time thought that suffering, childlessness, and early death were punishment from God. In this section, the sacred author clarifies that these three trials should not be viewed as punishments from God. The passage we heard in our second reading focuses solely on suffering. The sacred author begins by reassuring us that our souls, we who trust in the Lord, are in God’s hands, and no torment will touch them. Then, he encourages us not to see our daily struggles as divine punishment but as purification and opportunities to show our faithfulness to God.

May this Mass help us continue to follow and believe in Jesus, so that one day we may enjoy the eternal life he offers us through his death on the Cross. Amen.

 Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator

  

30th Sunday in Ordinary Time C. Oct. 26, 2025

 

30^th Sunday in Ordinary Time C. Oct. 26, 2025

Sirach (Ecclesiasticus) 35:12-14, 16-18; 2 Timothy 4:6-8, 16-18; Luke 18:9-14

 

Theme: How to Approach God in Prayer

 

A.    A Brief Exegetical Analysis of Luke 18:9-14

 

            1. Historical and Literary Contexts

Before our Gospel story, Luke told his readers that the arrival of the kingdom of God is unpredictable, and when it happens, some will be taken while others will be left (17:20-37). Additionally, through the parable of the persistent widow, Luke emphasized the importance of praying always without growing weary to be chosen at the coming of the kingdom of God (18:1-8). Then, in our passage, the parable of the Pharisee and the tax collector, he discusses the wrong attitude to avoid and the correct one to observe while praying. After our passage, he will talk about what it takes to inherit eternal life in the kingdom of heaven (18:15-30).

 

            2.   Form, Structure, and Movement

This Gospel includes a parable. V. 9 serves as an introduction, while v. 14 acts as a conclusion. The parable itself (vv. 10-13) forms the main part of the text.

 

            3.   Detailed Analysis

V. 9. Luke reveals the purpose of the parable before even telling it. It is directed at believers who are convinced of their own righteousness and look down on others.

Vv. 10-13. In biblical times, people looked up to Pharisees because they were devout, as they carefully followed the rules of Jewish law. In contrast, tax collectors are considered unrighteous. People despise them because they cheat by overcharging to increase their profits. Our parable tells of one Pharisee and one tax collector who go to the same temple to pray. At the end of their prayers, Jesus praises the prayer of the tax collector and rejects that of the Pharisee. The key to determining a good prayer here is not in what they say is true or not, but the attitude each person adopted while praying. The Pharisee’s attitude is disapproved for several reasons: he prays to himself, shows arrogance by despising the tax collector, and only mentions his good deeds without humbly admitting his sins and asking for God’s mercy. The attitude of the tax collector is praised because he humbly admits his sins, confesses them, and seeks God’s mercy.

V. 14. Jesus concludes that God answered the prayer of the tax collector because of his humility, but he did not answer the prayer of the Pharisee because of his arrogance. God humbles the proud and exalts the humble.

 

            4.  Synthesis

Jesus uses the parable of the Pharisee and the tax collector to teach his followers how to approach God in prayer. They should avoid being proud and looking down on others. Instead, they need to humbly come before God, admit their sins, and seek forgiveness. When they are prideful, God will humble them and not answer their prayers; but when they are humble, God will lift them up and grant what they ask.  

  

B.     Pastoral Implications

 

            1.   Liturgical Context

Let's review the liturgies from the past three Sundays to better understand today’s. (1) The Scripture readings for the 27th Sunday in Ordinary Time encouraged us to start following Jesus and practicing his teachings with our beginner-level faith, which Jesus called “the faith the size of a mustard seed.” Then, the liturgy of the 28th Sunday urged us to advance from beginner faith to a higher level — that of thanksgiving and discipleship — as shown by the examples of the Samaritan leper and Naaman. From last Sunday’s Bible readings, we learned that with faith rooted in thanksgiving and discipleship, we should become men and women who pray persistently, without growing weary, even amid suffering or when things do not unfold as we hope. In addition to praying persistently, today’s liturgy guides us on how to approach God in prayer.

 

            2. What the Church Teaches Us Today   

Note that all the religious practices the Pharisee mentions in his prayer are correct, not lies. He is not greedy or dishonest, does not cheat people, fasts regularly, and donates a full ten percent of his income to the Church, as required by the law regarding tithing (Cf. Lv 27:30-32; Dt 14:22-29). We are all called to follow these religious practices. Regarding tithing, our first reading encourages us to give generously to God just as he has given to us (Sir 35:12-14).  

However, why does Jesus reject the Pharisee’s prayer? The answer is that Jesus rejects his prayer not because of his religious practices, but because of the three attitudes he brings to God in prayer.

First, notice all the “I” statements in his prayer, which show that he himself, not God, is the source of all his achievements. We need to recognize God as the source of our accomplishments. In prayer, we tell God that we need him because our lives do not make sense without his grace. In prayer, we approach God with humility and gratitude, confessing that he is the author of every blessing we have. Prayer is not self-promotion, but it should and must always be directed to God. Saint Paul, in our second reading, offers us an example. From the jail where he wrote this second letter to Timothy, he recognizes that the strength with which he endured all his trials came not from himself but from God. He is grateful to God who rescued him from the lion’s mouth, and he relies, not on his merits, but on God to bring him to eternal salvation (see 2 Tim 4:17-18).

Second, in his prayer, this Pharisee acts as if God owes him grace and salvation for faithfully following all religious rules. Here, the Church teaches that God owes us nothing. We do not deserve God’s blessings; instead, we receive them through his grace. This does not mean that our religious practices are meaningless. They matter because they are our expressions of gratitude for God’s love; they bring us closer to him and strengthen our relationships with him and our brothers and sisters. So, let us continue to live righteously.  

Third, unlike the tax collector, this Pharisee did not admit that, despite his religious practices, he was a sinner and needed God’s mercy. This teaches us to acknowledge our sins at all times, confess them, and seek God’s mercy. Let us regularly confess our sins.

The Lord hears the cry of the poor, says our responsorial psalm. In addition to the poor, our first reading mentions the oppressed, orphans, and widows. All these marginalized groups represent those who adopt an attitude of humility, gratitude, and a seeking of God’s mercy in their prayers. May the liturgy of this Mass help us to improve the way we approach God in prayer. Amen.

 Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator

  

29th Sunday in Ordinary Time, Year C - Oct. 19, 2025

 

29^th Sunday in Ordinary Time, Year C - Oct. 19, 2025

Exodus 17:8-13; 2 Timothy 3:14–4:2; Luke 18:1-8

 

Theme: Persistence in Prayer and the Reading and Teaching of the Word of God

 

A.                A Brief Exegetical Analysis of Luke 18:1-8

 

1.      Historical and Literary Contexts

Before our Gospel passage, Luke discussed when, where, and how the kingdom of God will come. Believers learned that its arrival is unpredictable, and when it happens, some will be taken while others will be left (17:20-37). Then, through the parable of the persistent widow, in our Gospel, Luke aims to teach his readers the importance of praying always without growing weary to be chosen at the coming of the kingdom of God. Immediately after our passage, through the parable of the Pharisee and the tax collector, he will discuss the wrong attitude to avoid and the correct one to observe while praying (18:9-14).

 

2.                  Form, Structure, and Movement

This Gospel story includes a parable. V. 1 acts as an introduction, while v. 8b functions as a conclusion. The main part of the text is divided into two sections: the parable itself (vv. 2-5) and its commentary (vv. 6-8a).

 

3.                  Detailed Analysis

V. 1.  Luke explains that this parable is to prepare Jesus’ disciples to know why they should pray always with persistence without becoming weary.

V. 2-5. The dishonest judge versus a widow. Although the widow knows how unjust and dishonest this judge is, she continues to come to him, requesting that he make a fair decision between her and her adversary. This dishonest judge ultimately grants the widow’s request because of her persistence.  

Vv. 6-8a. The focus of this parable is on the persistence of this widow, which Jesus’s disciples should imitate. If this wicked judge grants the widow's needs because of her persistence, then how much more will God, who is just, provide justice to those who persist in prayer?

V. 8b. The story ends with Jesus’s question, asking whether there will still be faithful people when he returns at the end of time. Through this question, Jesus encourages his disciples to stay persistent in prayer until the end of their lives or the end of time. This question links this story to the previous ones about the coming of the kingdom of God (17:20-21) and the day of the Son of Man (17:22-37).

 

4.                  Synthesis

The disciples are called to imitate the persistence of the widow in the parable. Although she knew how wicked the judge was, she did not give up going to him and requesting a just decision against her adversary until she received what she needed. God will grant justice to the believers who persist in their prayer and faith until the end of their earthly lives or when Jesus returns at the end of time.   

 

B.                 Pastoral Implications

 

1.      Liturgical Context

Today’s Scripture readings encourage us to stay faithful and persistent in prayer, as well as in reading and teaching the Word of God. The Gospel and first reading focus on prayer, while the second reading highlights the importance of the Word of God.

 

2.      What the Church Teaches Us Today

Although the widow knew how wicked the judge was, she continued going to him and asking for a just decision against her adversary until she received what she needed. At the end of this Gospel, Jesus wonders if he will find faithful people when he returns at the end of time. Here, Jesus challenges us to stay steadfast in our persistence until the end of our earthly lives or until the end of the age, regardless of the trials we face daily. He assures us that God will grant justice to believers who persist in prayer and faith until the very end. Persistent prayer helps us understand and accept that God's will is always the best and must prevail over our own. It moves us from “faith the size of a mustard seed” (which often consists only of demands and a need for miracles) to faith motivated by thanksgiving and the desire to remain in a personal relationship with God (Cf. my homilies of the 27th and 28th Sundays in Ordinary Time, Year C). Persistent prayer keeps us connected to our Lord and our brothers and sisters, even during difficult times. Like Moses, who kept his hands with “the staff of God” raised up and won the battle against Amalek, as we heard in our first reading, let us always lift up prayers and overcome all evil temptations that threaten to damage our relationship with God.

Our first reading recounts the story of the battle between the people of Israel and the Amalekites. On their forty-year journey from Egypt to the Promised Land, the Israelites, after crossing the Red Sea, passed through territory controlled by the Amalekites. A tribal battle breaks out. Joshua, with his army, engages Amalek in war while Moses, holding the staff of God in his hands, goes to the top of a mountain accompanied by Aaron and Hur to pray to God. When Moses keeps his hands and the staff of God raised, Israel’s army has the advantage; but when he becomes weary and lets his hands rest, lowering the staff of God, the Amalekites begin to gain ground. To keep his hands raised in prayer, Moses sits on a rock while Aaron supports one hand and Hur supports the other until sunset. As a result, Joshua and his army win the battle. Our local Church and the pews symbolize the mountain Moses went to and the rock he sat on. This reading teaches us that we should keep coming to our local Church, where we meet our Lord in prayer and support each other, just as Aaron and Hur supported Moses. When our busy schedules, desire for material possessions, or anxieties lead us to miss Masses, especially on Sundays, we become weary in prayer and risk losing our spiritual battles. Therefore, let us remain faithful and persistent in attending Mass to succeed in our spiritual warfare. 

Prayer is a conversation between us and God. In a conversation, we do not just speak to God, but we also listen to him when he talks to us. God speaks to us through the Bible. That is why, in our second reading, Saint Paul exhorts Timothy and us to remain faithful in reading and teaching the Word of God. Here, the Church emphasizes that becoming familiar with the Sacred Scriptures enhances the way we pray to God. Therefore, all Christians are called to read, study, share, and pray with the Bible. You are welcome to attend the Liturgical Weekly Bible Study on the Sunday Mass readings that I teach every Monday at 6:00 p.m. Central Time online via Zoom (Zoom ID: 836 4516 5259, Passcode: Bible).

May the liturgy of this Mass help us stay faithful and persistent in prayer and in reading and teaching the Word of God until the end of our earthly lives. Amen.

Fr. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator    

28th Sunday in Ordinary Time, Year C-Oct. 12, 2025

 28th Sunday in Ordinary Time, Year C – Oct. 12, 2025

2 Kings 5:14-17; 2 Timothy 2:8-13; Luke 17:11-19

Theme: From the Faith the Size of a Mustard Seed to the Faith of Thanksgiving and Discipleship

A. A Brief Exegetical Analysis of Luke 17:11-19

1. Historical and Literary Contexts

Luke aims to guide his readers from the “faith the size of a mustard seed,” meaning for beginners, which he previously taught them (17:5-10), to the “faith of thanksgiving and discipleship” that he develops in this Gospel passage. This higher level of faith is linked to salvation in the kingdom of God, which will come someday, the topic discussed in the passage that follows our story (17:20-37).  

  

2. Form, Structure, and Movement

This Gospel story can be divided into three parts: the setting (v. 11), Jesus with all ten lepers (vv. 12-14), and Jesus with one leper, a Samaritan (15-19). 

3. Detailed Analysis

V. 11.  This journey of Jesus to Jerusalem will culminate in his Passion, Death, Resurrection, and Ascension.

Vv. 12-14. The ten lepers simply raise their voices and ask Jesus to heal them. This simple faith illustrates "faith the size of a mustard seed,” which refers to beginner-level faith that Jesus encouraged his disciples to start with in the previous story (17:5-10). Jesus’ instructions to these lepers regarding showing themselves to the priests refer to Lv 14:2-9. The priests were the ones who legally signed the bills, either to confirm the skin diseases, which were all considered leprosy, and to expel the contaminated person from society, or to confirm the miraculous healing and admit a healed person back into the community (see Lv 13:45-46, 49; Nm 5:2-3).  

Vv. 15-19. All ten lepers are healed as they go to show themselves to the priest to receive official notice of their miraculous healing. Nine of them, excited to reunite with their community, families, relatives, and friends, fail to return and thank Jesus, who healed them. Only one, a Samaritan, who, before rejoicing with his family and others, returns to Jesus and offers three types of prayers: “Glorifying God in a loud voice’ (v. 15b) is a prayer of praise; “Falling at Jesus’ feet” (v. 16a) is a prayer of adoration; and “Thanking Jesus” (v. 16a) is a prayer of thanksgiving. In v. 18, Luke teaches two lessons. (1) By identifying this one leper as a Samaritan and a foreigner, Luke emphasizes the universality of salvation: Jesus extends salvation to everyone, including non-Jews. (2) With the phrase “... to give thanks to God,” while this Samaritan gives thanks to Jesus instead, Luke shows that Jesus is God. Luke ends this story by linking the faith of gratitude and discipleship with salvation: “Stand up and go; your faith has saved you” (v. 19). 

The beginner-level faith (faith the size of a mustard seed) is necessary to start living out Jesus’ teachings (see 17:5-6) and to receive physical healing (cf. these ten lepers). However, believers should elevate their faith to one of thanksgiving and discipleship to be saved. 

This Samaritan echoes Naaman in today’s first reading (2 Kgs 5:14-17). After he realized he was healed from leprosy, Naaman returned to Elisha, the man of God, to do two things: he thanked God and decided to start his relationship with God. 

  

4. Synthesis

With their beginner-level faith (faith the size of a mustard seed, cf. Lk 17:5-6), ten lepers pray to Jesus for healing, and Jesus heals them. None of them return to thank him except one, a non-Jewish Samaritan. This foreigner elevates his beginner-level faith to a faith of thanksgiving and discipleship by returning to Jesus and offering three kinds of prayer: praise, adoration, and thanksgiving. Because of this, Jesus grants him salvation of his soul in addition to physical healing. 

B. Pastoral Implications

1. Liturgical Context

In last Sunday’s Gospel, Jesus encouraged his disciples and us not to expect a spectacular faith before we start practicing all his teachings. He assured us that the “beginner-level faith,” which he called “faith the size of a mustard seed,” can “uproot a mulberry tree and plant it in the sea.” This saying means that with this simple faith, we can achieve remarkable things, such as following his teachings. Today, he challenges his disciples and us to raise our “beginner-level faith” to a higher level, one of “thanksgiving and discipleship,” like the Samaritan leper (Gospel), Naaman (first reading), and Saint Paul (second reading).  

2. What the Church Teaches Us Today

First, we should raise our “beginner-level faith” to a faith of thanksgiving. Because of their contagious disease, the ten lepers were isolated. Their faith, the size of a mustard seed (simply praying to Jesus for healing), was enough to “uproot” the mulberry tree of their leprosy from their bodies and “uproot” them from their isolated position and “replant” them into society again. However, only one of them, a non-Jewish Samaritan, raises his faith to a higher level—one of thanksgiving—by returning to Jesus and offering him three types of prayer: he glorifies God loudly (prayer of praise), falls at Jesus’ feet (prayer of adoration), and thanks him (prayer of thanksgiving). This foreign Samaritan echoes Naaman in the story from our first reading. After he realizes that he is healed of his leprosy, Naaman elevates his “beginner-level faith” to a faith of thanksgiving by returning with his whole retinue to the man of God, Elisha, and offering gifts as a sign of thanksgiving to God. 

Here, the Church teaches us that our leprosy of sins separates us from God and our Church community. When we confess our sins with our beginner-level faith, God’s mercy “uproots” us and “plants” us again in our relationships with him and our brothers and sisters. However, sadly, we notice that only a few Christians return to God to express their gratitude at Mass, especially on Sundays. Many, like the nine lepers of our Gospel, prefer to go their own way. The Church reminds us that attending Mass is our best way of returning to Jesus and expressing our gratitude to him. Let us elevate our “faith the size of a mustard seed” to the level of the faith of thanksgiving. 

Second, the Church encourages us to elevate our faith, not only to the level of thanksgiving faith, but also to the level of discipleship. In addition to thanking Jesus, the Samaritan leper of our Gospel also praises and adores him. This shows his discipleship faith. Similarly, Naaman, in our first reading, moves toward discipleship faith when, in addition to thanking God, he decides to serve only the Lord. He demonstrates this decision by taking two mule loads of earth, since at that time, people believed God was connected to the soil of the Holy Land. He promises to build an altar with it in his homeland of Aram and start offering burnt sacrifices to the Lord on it. 

We also receive many blessings from God, especially the forgiveness of our sins and the restoration of our relationships with him and our brothers and sisters. Therefore, we are called to begin and deepen our relationship with God by serving him. Our faith in God should go beyond simply asking for his favor (the beginner-level faith) and giving thanks; it should also develop into discipleship. 

The “beginner-level faith” helps us start living out Jesus’ teachings, lift up our prayers to him, and receive various blessings we need for our lives in this world. However, the faith of thanksgiving and discipleship helps us attain the salvation of our souls. This is what happened with the Samaritan leper. When Jesus sees in him the desire to stay in a relationship with him, he tells him, “Stand up and go; your faith has saved you.” The faith accompanied by thanksgiving and a desire to be in a permanent relationship with Jesus has brought this Samaritan leper not only physical healing but also, especially, eternal salvation. In our second reading, Saint Paul also reassures us of eternal salvation. He tells Timothy and us how he suffers, even to the point of chains in prison like a criminal, for the sake of the Gospel. He exhorts us to persevere in following Jesus, as he did. 

May the liturgy of this Mass inspire us to elevate our “faith the size of a mustard seed” to higher levels, of thanksgiving and discipleship. Amen. 

Fr. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator