August 3, 2025

August 3, 2025

18th Sunday of Year C

⬅️ ➡️

Doctrinal Messages and Pastoral Suggestions

Dicastery for the Clergy

Pope Leo
XIV

Francis

Benedict
XVI

Saint
John Paul II

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Dicastery for the Clergy

18th Sunday of Year C

The texts of the liturgy this Sunday propose two ways of living and being in the world. There is the way of living of the old man, and that of the new man (second reading), there is the man who seeks earthly things and the man who seeks heavenly things (second reading), the one for whom all things are futile and the one for whom everything is God’s providence. The Gospel, in turn, contrasts the life of the man who hoards possessions and stores up treasures for himself with that of the man who bases his existence on the Lord, and becomes rich in the sight of God.

Doctrinal Messages

Living for one’s self

Living for one’s self. This is a way of being in the world, of fulfilling one’s existence over the years that span from birth to death. The ego becomes the point of reference for everything. Knowledge, work, efforts and their good results appear to be fleeting and vain before the ego. If the human being is doomed to die, what is the point of having knowledge, of working, if he cannot triumph over his mortality, his immersion in nothingness? Everything is futile, like smoke that is blown away by the wind. When the ego is the center of one’s life, we have the old man, incapable of coming out of the darkness of his impenetrable sphere on his own, more and more submerged in the abyss of vice and sin, with his gaze increasingly focused on the things of this world, without the possibility of lifting it op to heaven. We have the old man, because in a way, in his life he repeats the very ancient history of the first man, Adam, of the taste for sin and the original fall. However, when left to its own devices, the ego is extremely poor, for it gives priority to possession and appearance. Is there anything more fleeting than these two realities? How can one base one’s existence on something that is here today and gone tomorrow? How can one look death in the face, when the great values that have governed one’s life have been material goods and appearances, which are forbidden from crossing the threshold of the hereafter? Truly, to those who live for themselves we may apply Jesus’ words in the parable contained in the text of the Gospel, "Fool! This very night you will be asked for your soul; and this hoard of yours, whose will it be then?" This is he who stores up treasures for himself, who centers his life on himself.

Living in God’s presence

Living in God’s presence. In truth, God is not the enemy of the ego, or of personal fulfillment. Not at all! However, eternal wisdom teaches us that our own fulfillment consists in living for God, by living in the sight of God. In God’s eyes, work and knowledge have a providential meaning and destiny, beyond the limits of the earthly sphere. Everything that one does for God in this world, transcends and dwells in him, purified and elevated, in God’s eternal dwelling. The new man lives before and for God. The new man was re-made by Christ in his image and likeness through baptism. He was circumcised, not in his flesh but in his heart, and in living before God he experiences death without fear. Death is more than an absurd and senseless end: it is a door to a new existence in which he already participates, albeit it in a very poor and elementary way. This is why the new man has his feet firmly planted on the ground and on the tasks of this world, but his gaze and his heart look upwards, to heaven, towards which he walks with confidence and hope. Those who live for God do not estrange themselves form the world, they do not despise it, for it is the home that the Father has given them to live in. They work like all the rest, they expend their energies to produce wealth, but their heart is pure and unselfish, and they know full well that the goods of this world have a universal destiny, and cannot be unfairly hoarded by just a few. Instead of telling themselves, "Rest, eat, drink, feast," they think about how to help all people, especially those who are closest to them, to have enough food, to have their rest, and be able to healthily enjoy whatever is needed for a banquet.

Pastoral Suggestions

The homo oeconomics does not have a future

The homo oeconomics does not have a future. We often classify people according to certain aspects that characterize them. Thus we speak of homo faber, for example, to underscore someone’s manual skills, or homo cogitans to emphasize man’s vocation as a thinker. With the expression homo oeconomicus, we refer to the type of person who focuses on money and well-being. Well, such a person has no future. There are people who say, "With money you can do anything you want; money opens all doors." That is not true. Money cannot buy happiness, although at times it can make you happy. Money cannot buy love; at most it will buy you a night of passion or an ephemeral and frustrating affair. Money does not make you virtuous; rather, it often opens the door to vice. Whether we realize it or not, we all want a happier future, but we won’t be able to find this future in a hefty bank account. You will find it inside yourself, in the inner sanctum of your conscience, at peace with yourself and with God. The homo oeconomicus does not have a future because he is not a citizen of heaven, he has no passport, and a bank account is useless in the face of death and God’s judgment. Why not turn the homo oeconomicus into a homo pneumaticus, into a man who is enlightened, guided and conformed by the action of the Holy Spirit? It is not easy, but it is possible, it is desirable. Many have done it. Try it, if you have not done it yet. Urge others to try it.

Does it make sense to change direction?

Does it make sense to change direction? The two ways of living that we have discussed thus far are like a highway. The two lanes are separate, and there is no possibility of changing the direction in which you are going whenever you want to. The lanes go either in one direction or in the other. This makes drivers feel much safer, it makes driving easier and less tiring, one can drive faster… In general, one drives comfortably, although special care will have to be taken when going around a bend, not to exceed the speed limit, and not to be overcome by fatigue. I advance, I head towards Babylon, I see that I am not alone but that many more people are heading in the same direction as I. I think that I have selected well the city of my dreams and that it will be most enjoyable to live in it, with well-to-do people. Every now and then I notice that there is a sign that reads "U-turn permitted ahead". I have seen that some have gotten off the highway and have tried to change direction. At first, my reaction was, "What an idiot! Does it make sense to change direction?" Then, when faced with other similar signs, or at unexpected times, I thought about the people who got off the highway. Why did they get off? Are they weird? Did they think that they were going in the wrong direction? Did they realize that Babylon is not an island of happiness? The truth is that the seed of doubt has been planted inside me. What should I do? I encourage you to change direction, to take the lane that leads to Jerusalem, to do it at the next exit, without waiting for the final one… Don’t think that only a few people are heading in that direction. When you change direction, you will realize that there is heavy traffic. Jerusalem is the city of the great God! Jerusalem is the city in which Jesus Christ gave his life for us! Jerusalem is the city of the children of God, the symbol of truth and justice, the symbol of love and solidarity! Jerusalem is the city founded by God for you to live in!

AI Recommendations

Homily Preparation: 18th Sunday in Ordinary Time, Year C

Google AI Generative Podcast based on
this Sunday’s Dicastery Clergy Notes (above)

Doctrinal Message Highlights
for Your Homily

The Emptiness of Self-Centered Living:
- Ecclesiastes’ Warning: Start with the stark reality presented in Ecclesiastes (Ecc 1:2; 2:21-23). Emphasize the vanity and futility of life when pursued solely for personal gain or knowledge. “Meaningless! Meaningless! Utterly meaningless! Everything is meaningless!” (Ecc 1:2) resonates deeply with many modern anxieties.
- The “Ego” Trap: Explain how making the ego the center leads to an “old man” existence—incapable of escaping sin, focused solely on worldly things, and ultimately impoverished by prioritizing fleeting possessions and appearances.
- The Rich Fool as a Cautionary Tale: This is your Gospel anchor (Lk 12:13-21). Highlight the foolishness of hoarding and storing up treasures for oneself. The question, “Fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?” is a direct challenge to the illusion of self-made security. It underscores the ultimate powerlessness of material wealth in the face of death and judgment.
The Fullness of Living in God’s Presence:
- God as Fulfillment, Not Foe: Counter the idea that living for God diminishes personal fulfillment. Emphasize that true fulfillment comes through living for God, as wisdom teaches.
- Work and Knowledge Transcended: Explain how work, knowledge, and efforts gain providential meaning and eternal destiny when offered to God. Everything done for God transcends earthly limits and endures in Him.
- The “New Man” in Christ: Connect this to the Second Reading (Col 3:1-5.9-11). Baptism remakes us into the “new man” in Christ’s image. This new identity means having a “circumcised heart,” seeing death not as an end but as a door to new existence.
- Feet on the Ground, Heart in Heaven: This is a crucial practical point. Those who live for God are not detached from the world; they work, produce wealth, but with a pure and unselfish heart. They understand the universal destination of goods and are concerned with the well-being of all, not just themselves. This contrasts sharply with the rich fool’s mindset of “Rest, eat, drink, feast” for himself.

Pastoral Suggestions for Application

Challenging the “Homo Oeconomicus”:
- The Culture of Money: Directly address the pervasive belief that “money can do anything.” Challenge this myth head-on. Money cannot buy happiness (though it can bring temporary comfort), love (only fleeting substitutes), or virtue (often the opposite).
- Where True Happiness Lies: Guide your parishioners to look within themselves, in their conscience, at peace with themselves and with God, for true happiness, not in bank accounts.
- No “Heavenly Passport”: Use the powerful image: the “homo oeconomicus” has no future because they are not a “citizen of heaven,” lacking a “passport” and finding a bank account useless at death and judgment.
- Transforming into “Homo Pneumaticus”: This is your call to action. Encourage parishioners to allow the Holy Spirit to enlighten, guide, and conform them. Acknowledge it’s not easy, but it is possible and desirable.
The “U-Turn” Metaphor:
- The Highway of Life: The imagery of the highway with two distinct lanes (one to Babylon, one to Jerusalem) is highly relatable. Many are comfortably driving towards “Babylon”—a life focused on worldly success and pleasure.
- Seeds of Doubt: Acknowledge that people often feel a “seed of doubt” about their chosen direction. They might see others “get off” the highway and wonder why. This is an invitation to introspection.
- Urging the “Change of Direction”: Your homily should be a strong encouragement to take the “next exit” towards Jerusalem. Don’t wait. Emphasize that Jerusalem (the city of God, truth, justice, love, and solidarity) is not a lonely road but one with “heavy traffic”—many are on this path.
- Jerusalem as a Symbol of Hope: Conclude by highlighting what “Jerusalem” represents: the city of the great God, where Jesus gave his life, the city of the children of God, founded for them to live in. This offers a compelling vision of hope and belonging.

Helpful Homily Highlights for Delivery

Start with Relatability: Begin by acknowledging the universal human desire for security and happiness, which often manifests in seeking material wealth. This sets the stage for the Gospel’s challenge.
Use Vivid Language: The Dicastery notes provide excellent imagery: “smoke blown away by the wind,” “impenetrable sphere,” “abyss of vice and sin,” “feet firmly planted on the ground, gaze and heart upwards,” “no heavenly passport.” Employ these or create your own to make the message memorable.
Direct Questions: Pose questions to your congregation that encourage self-reflection, e.g., “What are you truly building your life upon?” “Where do you seek your happiness?” “What will matter on your last night?”
Balance Challenge with Hope: While the readings deliver a strong warning against materialism, ensure your homily offers the hopeful alternative of living for God. This isn’t about shaming people for having possessions but about reorienting their hearts.
Practical Application: Beyond the “U-turn,” how does one practically live as a “homo pneumaticus”? This could include:
- Stewardship: How do we use our resources for others?
- Detachment: What does it mean to be detached from outcomes or possessions?
- Prayer: How does prayer reorient our desires?
- Service: How does serving others shift our focus from self?
A Clear Call to Action: End with a strong invitation to choose the path to Jerusalem, to consciously shift one’s focus from earthly hoarding to heavenly treasures, and to live in God’s presence now.
Personal Anecdote (Optional): A brief, tasteful personal reflection on a time you or someone you know experienced the emptiness of pursuing solely material goals, or the joy of a God-centered choice, can be powerful.
Reinforce the “Why”: Remind them why this change of direction matters: it’s not just about avoiding punishment, but about finding true, lasting joy, purpose, and peace—both now and eternally.

By thoughtfully weaving these elements into your homily, you can provide a powerful and timely message that resonates deeply with your parishioners and challenges them to a transformative encounter with Christ’s teachings.

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