Homilies for July 2025

For July 6, July 13, July 20, and July 27

Fourteenth Sunday in Ordinary Time – July 6, 2025

Readings: Isaiah 66:10–14c • Psalm 66:1–3, 4–5, 6–7, 16, 20 • Galatians 6:14–18 • Luke 10:1–12, 17–20
bible.usccb.org/bible/readings/070625.cfm

In today’s Gospel, taken from the Evangelist Luke, we read of the commissioning of the disciples by the Lord. We see that the Lord does something a little bit unusual and perhaps for our modern standards, a bit inefficient! He sends his disciples out two-by-two. Why would the Lord do this? With all the ground that He has to cover, with all the souls that need to hear the message of the Kingdom of God, why wouldn’t He just send them out one-by-one? As one homilist once put it years ago: “If these disciples can survive each other, they can survive anything the world, the flesh and the devil can throw at them!”

Yes, it is true that, at times, we can be our own worst enemies! How can we, all of whom are different and have radically different ideas and styles and ways of going about things, look beyond ourselves and pull it together so that the Church can grow? The first lesson to learn is that it’s not about us; it’s never about us; it’s all about the Lord and how best we can serve him with our very lives.

This is an important lesson for all of us to remember when it comes to the nature of collegiality and cooperation on the parochial level, on the diocesan level and on the interdiocesan level. Sometimes, it doesn’t matter where the souls, minds and hearts of the faithful are being formed and fed and who is doing the ministry; all that matters is that the souls, minds and hearts of the faithful are formed and fed.

On the parish level, how many of us have seen dedicated parishioners grow upset when one organization assists in accomplishing something for the parish that is traditionally “theirs”? When newer faces come to help and some of the long-time helpers in these various areas seem threatened, are we able to be like Christ and to reassure them that “whoever is not against us is for us”?

On the diocesan level, are we who are involved in the various ministries and apostolates in our own local parishes open and willing to collaborate with our neighboring parishes for the good of our people? If one of our local parishes is able to offer something that our resources, facility or staff can’t, do we actively encourage it and promote it to our people? Or do we just start up our own version of it?

Discipleship in the Lord comes with the understanding that we are all, ultimately, as the Scriptures phrase it, “useless servants.” We all need to pull together and sanctify the world by what we say and what we do. We speak so much of evangelization, of showing mercy to those outside the Church, those who might feel marginalized. There is an old expression of which I would like to remind us all: “Charity begins at home.” If we can give credible witness to the reality of our faith to each other, to other believers, to other practicing Catholics, then we surely can do so for the rest of the world. Jesus sends his disciples out, two by two. May we never forget his wisdom in doing so.

Fifteenth Sunday in Ordinary Time – July 13, 2025

Readings: Deuteronomy 30:10–14 • Psalm 69:14, 17, 30–31, 33–34, 36, 37 or Psalm 19:8, 9, 10, 11 • Colossians 1:15–20 • Luke 10:25–37
bible.usccb.org/bible/readings/071325.cfm

In today’s Gospel, we hear the parable of the Good Samaritan, one of the most well-known and impactful teachings of Jesus. The story is simple yet profound: A man is robbed, beaten, and left for dead on the side of the road. A priest and a Levite pass by, each ignoring the man’s plight. But a Samaritan, a figure despised by the Jewish people of the time, stops to help the injured man, tending to his wounds and ensuring he receives care. Jesus concludes by asking, “Which of these three, do you think, was neighbor to the man who fell into the hands of robbers?” The answer, of course, is the one who showed mercy.

This parable invites us to reflect on the call to love our neighbor, a commandment we encounter repeatedly in Scripture. But it also challenges us to put that love into action, particularly through the corporal works of mercy, which are acts of kindness and service directed at addressing the physical needs of others. These works — feeding the hungry, giving drink to the thirsty, clothing the naked, welcoming the stranger, visiting the sick, visiting the imprisoned, and burying the dead — are not merely suggestions; they are concrete ways we live out the love of God for those in need.

Saint Thomas Aquinas, in his Summa Theologica, provides deep insight into the theological foundations of mercy. He teaches that mercy is a central virtue that directs us toward the good of others, particularly in their suffering. Aquinas states that mercy is “the compassion of one person for another, by which one suffers with another in their distress.” This is precisely what we see in the Good Samaritan: he does not merely feel pity for the man in need but acts decisively to alleviate his suffering. The Samaritan sees beyond any societal divisions or prejudices and, in doing so, exemplifies the very heart of mercy. For Aquinas, mercy is not a passive feeling; it is an active disposition that leads us to help those in need, regardless of their background or status.

Pope Francis, in his numerous writings and speeches, has emphasized the importance of mercy in the Christian life. In his Bull of Indiction for the Jubilee of Mercy, he writes, “Mercy is the fundamental law that dwells in the heart of every person who looks sincerely into the eyes of his brothers and sisters on the path of life.” The Pope often speaks of mercy as something that must be lived concretely in our everyday actions. For him, the story of the Good Samaritan is a reminder that our love for our neighbor is not just a feeling, but a series of actions that involve personal sacrifice. Pope Francis frequently reminds us that mercy is especially necessary in the face of injustice, violence, and inequality — situations where it is easy to turn a blind eye, as the priest and Levite did in the parable.

In popular culture, we also encounter reflections of the Good Samaritan story. For instance, the film The Pursuit of Happyness, starring Will Smith, tells the true story of Chris Gardner, a man who struggles with homelessness while trying to provide a better life for his son. Despite his own difficulties, Gardner’s compassion toward others — whether it’s a fellow homeless person or a colleague at work — embodies the spirit of the Good Samaritan. The movie portrays not just the man’s struggle but also his empathy for those around him, showing that mercy is not about wealth or status, but about a willingness to extend kindness and help to those in need, no matter the personal cost.

Similarly, the modern superhero genre, particularly through characters like Spider-Man, offers a popular take on the idea of mercy. The famous line from Uncle Ben, “With great power comes great responsibility,” echoes the call of the Good Samaritan. Those with the ability to help others have a moral responsibility to act, even when it requires sacrifice. The image of the superhero stepping in to protect or help those in danger reflects the mercy of the Samaritan who acts despite societal divisions or personal inconvenience.

This parable and the works of mercy invite us to examine our own lives. How often do we pass by those in need, too preoccupied with our own concerns to notice the suffering of others? How easy it is to be like the priest or the Levite — good people, perhaps, but unwilling to take the necessary steps to help when it involves personal discomfort or inconvenience. But Jesus calls us to be like the Samaritan — to see with the eyes of mercy, to act with compassion, and to be a neighbor to all, regardless of their background or circumstance.

Let us ask ourselves: How can we better embody the works of mercy in our daily lives? It may not always involve grand gestures or dramatic acts, but often it is found in the small, everyday acts of kindness — feeding a hungry neighbor, offering a listening ear to someone in distress, visiting someone who is sick or lonely. Pope Francis reminds us that mercy is not a luxury for the few; it is a necessity for all. When we serve others with mercy, we are serving Christ, who told us, “Whatever you did for one of these least brothers of mine, you did for me” (Matthew 25:40).

As we receive the Eucharist today, let us remember that we are called not only to be the recipients of God’s mercy but also its channels. May we leave this Mass with open eyes and open hearts, ready to serve those in need, and to show mercy to all, just as Christ has shown mercy to us.

Sixteenth Sunday in Ordinary Time – July 20, 2025

Readings: Genesis 18:1–10a • Psalm 15:2–3, 3–4, 5 • Colossians 1:24–28 • Luke 10:38–42
bible.usccb.org/bible/readings/072025.cfm

In today’s readings from Genesis and Luke, we encounter two profound scenes that highlight the importance of hospitality, attentiveness, and the balance between service and contemplation. In the first reading, we see Abraham welcoming three mysterious visitors to his home, offering them food and shelter. In the Gospel, we see Jesus visiting the home of Martha and Mary, where Martha busily serves while Mary sits at the feet of Jesus, listening to his teachings. These stories invite us to reflect on how we are called to serve God and neighbor in both active and contemplative ways.

In Genesis 18:1–10a, we are told that Abraham, upon seeing three strangers, immediately offers them hospitality. He provides food, water, and shelter, demonstrating the virtue of hospitality, which in the ancient world was not merely a social custom but a sacred duty. Abraham’s actions reveal the importance of welcoming the stranger, as this act of kindness is often seen in Scripture as a way of encountering God Himself. In fact, Christian tradition has understood this moment as a manifestation of the Trinity, with the three visitors symbolizing the three persons of the Father, Son, and Holy Spirit. Abraham’s hospitality is not only an act of kindness but a prefiguration of the openness and receptivity that we must have to God in our lives.

Saint Thomas Aquinas, in his theological reflections, emphasizes that hospitality is an expression of charity, a virtue that seeks the good of others. In his Summa Theologica, Aquinas writes that charity is not only about loving those who are close to us but also about extending love and care to strangers. Abraham’s act of welcoming the visitors exemplifies this kind of charity. It shows us that, just as Abraham welcomed God into his home, we are called to welcome God into our lives, offering Him the hospitality of our hearts through acts of love, service, and generosity.

In the Gospel of Luke (10:38–42), we encounter the familiar scene of Jesus visiting the home of Martha and Mary. While Martha is busy with the tasks of serving and preparing for the guest, Mary sits at the feet of Jesus, listening attentively to His words. When Martha complains that Mary isn’t helping, Jesus gently rebukes her, saying, “Martha, Martha, you are anxious and troubled about many things; one thing is necessary. Mary has chosen the good portion, which will not be taken away from her.”

Jesus’ words are often understood as highlighting the value of contemplation over mere activity. Martha represents the active life, the busyness of service and responsibility, while Mary embodies the contemplative life, a life centered on listening to the Word of God. Both are important, but Jesus reminds us that the contemplative life — the attention to God and His presence — is primary. In the end, service without a relationship with God can become mere busywork, while contemplation without action can lead to a lack of engagement with the world and its needs.

Aquinas, in his writings on the active and contemplative life, suggests that the two are not opposed but are meant to complement each other. In fact, he writes that contemplation is the higher form of life because it directly aligns with the pursuit of God. However, he also acknowledges the importance of action, particularly in the service of others. The key, according to Aquinas, is balance: the contemplative life must inform and inspire the active life, just as the active life should be directed toward the glory of God.

There is the need for both contemplation and action in the Christian life. We are called to be “not only doers of good works but also contemplators of the good.” Our work and service should flow from our relationship with God, which is nourished by prayer and contemplation. Like Martha, we may be tempted to think that the busy work of life is more important, but when our lives are not rooted in the love and presence of God, even our best works can become hollow.

Jesus in the Gospel reminds us that our service, like that of Martha, must be rooted in our relationship with God, as exemplified by Mary. Without this balance, we risk becoming anxious and troubled about many things, just as Martha was. But when we take time to listen to God, as Mary did, we are grounded in the peace that comes from His presence, and our work becomes an expression of that peace and love.

So, how do these readings and reflections challenge us today? First, they invite us to practice hospitality — not just in the physical act of welcoming others but in the spiritual hospitality of making room for God in our hearts. Just as Abraham welcomed the three visitors, we are called to welcome Christ into our homes, into our lives, and into our hearts, not with superficial gestures but with a genuine openness that leads to a deep relationship with Him.

Second, we are called to reflect on the balance between service and contemplation. Are we too busy with the tasks of life, like Martha, that we forget to pause and listen to God’s Word? Are we giving our time to the things that truly matter, or are we simply distracted by the many concerns of the world? Jesus calls us to find the “one thing necessary” — a deep and abiding relationship with Him that will guide and inspire all that we do.

Our works of service should flow from contemplation. Just as Martha’s work was meant to serve Jesus, our actions in the world must flow from our relationship with God. The two — contemplation and action — are inseparable, each one enriching the other.

As we approach the altar today, let us ask for the grace to balance our lives, so that our service may be infused with the wisdom of God, and our contemplation may lead to acts of love and mercy in the world. May we welcome God into our hearts with the hospitality of Abraham, listen to His Word with the attentiveness of Mary, and serve others with the love and charity that flow from our relationship with Him.

Seventeenth Sunday in Ordinary Time – July 27, 2025

Readings: Genesis 18:20–32 • Psalm 138:1–2, 2–3, 6–7, 7–8 • Colossians 2:12–14 • Luke 11:1–13
bible.usccb.org/bible/readings/072725.cfm

In today’s readings, we are presented with two powerful moments of intercession and prayer. In the first reading from Genesis (18:20–32), we encounter the familiar story of Abraham negotiating with God for the fate of Sodom and Gomorrah. In the Gospel from Luke (11:1–13), we hear Jesus teaching His disciples how to pray, offering the Lord’s Prayer and assuring them of God’s generosity in answering prayers. Both readings speak to the nature of prayer, particularly the power of intercession and the generosity of God.

In Genesis 18:20–32, Abraham intercedes for the people of Sodom, asking God to spare the city if there are righteous people within it. Abraham’s negotiation with God is remarkable — he begins by asking if God would spare the city for fifty righteous people, and then, in an act of boldness and humility, he continues to lower the number, down to ten. God agrees to spare the city for the sake of the righteous, even though, as the story unfolds, only Lot and his family are found to be righteous. This dialogue reveals much about the nature of prayer and intercession.

Saint Thomas Aquinas, in his Summa Theologica, writes that one of the primary purposes of prayer is to participate in God’s providence. When we pray, especially when we intercede for others, we are not changing God’s will but aligning our hearts with His plan. In Abraham’s case, his intercession demonstrates that God desires us to be involved in His saving work. While God knows all things and His will is perfect, He still welcomes our prayers and uses them to fulfill His plan. Abraham’s persistence in asking for the city to be spared shows us the power of persistent prayer. The Fathers of the Church, such as St. Augustine, echoed this understanding, teaching that God’s providence allows our prayers to be part of the unfolding of His plan, even as He remains sovereign over all things.

In the Gospel of Luke, Jesus offers us the Lord’s Prayer as the model for Christian prayer. When His disciples ask, “Lord, teach us to pray,” Jesus provides them with the words we still pray today, “Our Father, who art in heaven . . .” This prayer contains the elements of both praise and petition, and it teaches us not only to address God as our Father but to trust that He is a loving Father who hears our needs and desires to give us what is good.

Saint Thomas Aquinas, in his commentary on the Lord’s Prayer, explains that Jesus taught us this prayer to guide us in our relationship with God. The prayer encompasses both spiritual and material needs, and in doing so, it teaches us that prayer is not merely about our wants, but about aligning our desires with God’s will. The “Our Father” reminds us of God’s transcendence and immanence — He is both in heaven and intimately involved in our lives. Aquinas emphasizes that the petition “Give us this day our daily bread” reflects our dependence on God for both our physical and spiritual sustenance. This balance of humility and confidence in God’s generosity is central to our Christian prayer life.

In the latter part of today’s Gospel, Jesus reassures us that God is a generous Father who delights in giving good gifts to His children. He says, “If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask Him!” Jesus emphasizes that, just as earthly parents desire to give good things to their children, God, our Father, desires even more to give us what is truly good. This is a call to confidence in prayer.

The Fathers of the Church, especially St. Augustine and St. John Chrysostom, taught that we must approach God with great trust, knowing that He loves us as His children. However, this does not mean that we will always receive what we ask for in the way we expect. Rather, we can be certain that God will give us what is best for us, even if it is not exactly what we requested. Prayer, then, is not about forcing God’s hand, but about opening ourselves to His divine wisdom.

As we reflect on today’s readings, we are invited to engage in prayer with both boldness and trust. Like Abraham, we are encouraged to intercede for others, persistently asking God for what is good and just, even if we do not understand why things happen the way they do. Like the disciples in the Gospel, we are taught to pray with confidence, knowing that our Father will give us what we need — especially the gift of the Holy Spirit, who empowers us to live as faithful children of God.

Let us approach God with the same persistence that Abraham showed, and the same trust that Jesus encourages us to have in the generosity of God. May we remember that, even in our most desperate moments, God is always listening, always willing to bless us with His presence and His grace. As we pray today, let us do so with the faith that God, our loving Father, will always provide for us, and that through prayer, we are drawn into a deeper relationship with Him.