Memorial of Saint Alphonsus Liguori, Bishop and Doctor of the Church

“St. Alphonsus Maria de Liguori”
Artist and Date are UNKNOWN.

Proper for the Memorial of St. Alphonsus Liguori [1]

Biographical information about St. Alphonsus Liguori

Readings for Wednesday of the Seventeenth Week in Ordinary Time

Readings from the Jerusalem Bible  [2]

Readings and Commentary:[3]

Reading 1: Jeremiah 15:10, 16-21

Woe to me, mother, that you gave me birth!

a man of strife and contention to all the land!

I neither borrow nor lend,

yet all curse me.

When I found your words, I devoured them;

they became my joy and the happiness of my heart,

Because I bore your name,

O Lord, God of hosts.

I did not sit celebrating

in the circle of merrymakers;

Under the weight of your hand I sat alone

because you filled me with indignation.

Why is my pain continuous,

my wound incurable, refusing to be healed?

You have indeed become for me a treacherous brook,

whose waters do not abide!

Thus the Lord answered me:

If you repent, so that I restore you,

in my presence you shall stand;

If you bring forth the precious without the vile,

you shall be my mouthpiece.

Then it shall be they who turn to you,

and you shall not turn to them;

And I will make you toward this people

a solid wall of brass.

Though they fight against you,

they shall not prevail,

For I am with you,

to deliver and rescue you, says the Lord.

I will free you from the hand of the wicked,

and rescue you from the grasp of the violent.

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Commentary on Jer 15:10, 16-21

This selection continues the Prophet Jeremiah’s lament (his “Second Confession"). In these verses the prophet is having a crisis of faith about his own mission. He cries out that he wishes he had never been born (since he was called from the womb to his mission, Jeremiah 1:4-5). Because he constantly challenges the social traditions that are evolving, because he calls for the people to reform themselves and predicts God’s punishment if they do not, he is outcast (“I did not sit celebrating in the circle of merrymakers; Under the weight of your hand I sat alone because you filled me with indignation”).

In response to his lament, the Lord calls Jeremiah to continue his prophetic work. First, Jeremiah himself must repent from his own rebellious way, and return to ritual purity (“If you bring forth the precious without the vile, you shall be my mouthpiece”). The Lord pledges unfailing support for the prophet’s mission, and ultimate victory over God’s foes (“For I am with you, to deliver and rescue you, says the Lord.”).

CCC: Jer 15:15-18 2584

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Responsorial Psalm: Psalm 59:2-3, 4, 10-11, 17, 18

R. (17d) God is my refuge on the day of distress.

Rescue me from my enemies, O my God;

from my adversaries defend me.

Rescue me from evildoers;

from bloodthirsty men save me.

R. God is my refuge on the day of distress.

For behold, they lie in wait for my life;

mighty men come together against me,

Not for any offense or sin of mine, O Lord.

R. God is my refuge on the day of distress.

O my strength! for you I watch;

for you, O God, are my stronghold,

As for my God, may his mercy go before me;

may he show me the fall of my foes.

R. God is my refuge on the day of distress.

But I will sing of your strength

and revel at dawn in your mercy;

You have been my stronghold,

my refuge in the day of distress.

R. God is my refuge on the day of distress.

O my strength! your praise will I sing;

for you, O God, are my stronghold,

my merciful God!

R. God is my refuge on the day of distress.

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Commentary on Ps 59:2-3, 4, 10-11, 17, 18

Psalm 59 is a lament which alternates prayers for salvation with petitions to punish the enemies of the faithful. The plea for salvation in the psalm strikes a counterpoint to the lament of Jeremiah, who is isolated because of his actions in response to his call to serve the Lord.

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Gospel: Matthew 13:44-46

Jesus said to his disciples:

“The Kingdom of heaven is like a treasure buried in a field,

which a person finds and hides again,

and out of joy goes and sells all that he has and buys that field.

Again, the Kingdom of heaven is like a merchant

searching for fine pearls.

When he finds a pearl of great price,

he goes and sells all that he has and buys it.”

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Commentary on Mt 13:44-46

The parable of the buried treasure and the parable of the pearl have the same point. One who understands the Kingdom of Heaven and sees its worth joyfully places obtaining that promise before all else. It is the primacy of Christ’s teaching that guides the disciple in all things. While these two parables have generally the same meaning, it is interesting to note they have some subtle differences. The parable of the hidden treasure which is found by accident refers to an abundance of gifts.  The parable of the pearl sought out through diligence refers to the beauty of the Kingdom of God.

“Anyone who understands the Kingdom which Christ proposes realizes that it is worth staking everything to obtain it […]. The Kingdom of heaven is difficult to win.  No one can be sure of achieving it, but the humble cry of the repentant man can open wide its doors” (St. Josemaria Escriva, Christ Is Passing By, 180). [4]

 
CCC: Mt 13:44-45 546

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Reflection:

The two parables of the Gospel seem, on the surface, to be saying the same thing.  Indeed, they both speak of the inestimable value of finding the Kingdom of God (in this life and the next).  They both speak of the great joy of the person who is able to acquire it.  But there is a difference in the means by which this occurs.

In the analogy to the buried treasure, the seeker is said to have found the treasure.  It is as if they are simply walking in a field and stumble upon it.  In this instance, it would be like the casual Christian, the person who is a member of the faith community by accident of birth and upbringing who has followed the teaching of the Lord more out of habit than real desire to understand the Lord.  One day this person has a revelation, and suddenly sees the value of the peace of Christ which is what the Kingdom of God provides in this life.  With that revelation, and without much fanfare, that person’s life is transformed, and they are filled with joy at their discovery.

There are many such individuals, and they give hope to families who struggle to bring their children to faith in a world that devalues its teaching.  As parents, we must never give up on pushing our children.  Our hope is they discover the treasure we cherish.

The other parable, the parable of the pearl, speaks of the merchant searching for pearls.  That person’s encounter is not an accident, but rather the result of long effort.  In this instance, it would be like the diligent seeker of truth who explores all manner of faith traditions, finally finding Christ and his wisdom.  Like the accidental discovery of the buried treasure, this person sees the priceless nature of God’s love and salvation, and dedicates themselves completely to the goal of attaining that end.

Regardless of our template, whether we stumble across buried treasure, or if we find the pearl of great price after long effort, we are told that finding that treasure requires single-minded dedication to the attainment of that which is freely offered.  It is the lesson Christ offers, and one we rededicate ourselves to living.

Pax

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[1] S.S. Commemoratio

[2] The picture used is “St. Alphonsus Maria de Liguori” Artist and Date are UNKNOWN.

[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.

[4] The Navarre Bible, “Gospels and Acts”, Scepter Publishers, Princeton, NJ, © 2002, p. 136.

Memorial of Saint Ignatius of Loyola, Priest

“Ignatius of Loyola”
Artist and Date are UNKNOWN.

Proper for the Memorial of St. Ignatius of Loyola [1]

Biographical information about St. Ignatius of Loyola

Readings for Tuesday of the Seventeenth Week in Ordinary Time

Readings from the Jerusalem Bible [2]

Readings and Commentary:[3]

Reading 1: Jeremiah 14:17-22

Let my eyes stream with tears

day and night, without rest,

Over the great destruction which overwhelms

the virgin daughter of my people,

over her incurable wound.

If I walk out into the field,

look! those slain by the sword;

If I enter the city,

look! those consumed by hunger.

Even the prophet and the priest

forage in a land they know not.

Have you cast Judah off completely?

Is Zion loathsome to you?

Why have you struck us a blow

that cannot be healed?

We wait for peace, to no avail;

for a time of healing, but terror comes instead.

We recognize, O LORD, our wickedness,

the guilt of our fathers;

that we have sinned against you.

For your name's sake spurn us not,

disgrace not the throne of your glory;

remember your covenant with us, and break it not.

Among the nations' idols is there any that gives rain?

Or can the mere heavens send showers?

Is it not you alone, O LORD,

our God, to whom we look?

You alone have done all these things.

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Commentary Jer 14:17-22

This reading is part of the Prophet Jeremiah’s great lament for the destruction and death that has come to Judah. He uses the metaphor of a young woman, mortally wounded, to describe the damage to the land and people. The concluding verses constitute a plea for mercy, and a confession of past sins (“We recognize, O Lord, our wickedness, the guilt of our fathers”). The implication is that the destruction visited upon them was a consequence of their sin. The prophet’s final plea recognizes the one true God who is all powerful.

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Responsorial Psalm: Psalm 79:8, 9, 11 and 13

R. (9) For the glory of your name, O Lord, deliver us.

Remember not against us the iniquities of the past;

may your compassion quickly come to us,

for we are brought very low.

R. For the glory of your name, O Lord, deliver us.

Help us, O God our savior,

because of the glory of your name;

Deliver us and pardon our sins

for your name's sake.

R. For the glory of your name, O Lord, deliver us.

Let the prisoners' sighing come before you;

with your great power free those doomed to death.

Then we, your people and the sheep of your pasture,

will give thanks to you forever;

through all generations we will declare your praise.

R. For the glory of your name, O Lord, deliver us.

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Commentary Ps 79:8, 9, 11 and 13

Psalm 79 is a lament over the destruction of the temple. In this part of the hymn the psalmist asks God for forgiveness of past offenses and compassion in their need. This sin has resulted in their imprisonment and separated them from God. This hymn was offered after the destruction of the temple and the loss of the Ark of the Covenant. It is a plea for compassion and help while repenting from sins (“Deliver us and pardon our sins for your name’s sake”).

CCC: Ps 79:9  431

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Gospel: Matthew 13:36-43

Jesus dismissed the crowds and went into the house.

His disciples approached him and said,

“Explain to us the parable of the weeds in the field.”

He said in reply, “He who sows good seed is the Son of Man,

the field is the world, the good seed the children of the Kingdom.

The weeds are the children of the Evil One,

and the enemy who sows them is the Devil.

The harvest is the end of the age, and the harvesters are angels.

Just as weeds are collected and burned up with fire,

so will it be at the end of the age.

The Son of Man will send his angels,

and they will collect out of his Kingdom

all who cause others to sin and all evildoers.

They will throw them into the fiery furnace,

where there will be wailing and grinding of teeth.

Then the righteous will shine like the sun

in the Kingdom of their Father.

Whoever has ears ought to hear.”

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Commentary on Mt 13:36-43

Jesus dismisses the crowd which, in this instance, represents the unbelieving of Israel. The remainder of this passage is directed at instruction of the disciples. The Lord’s explanation of the parable of the weeds clearly shows the intent of the story. The judgment of the wicked by God through his angels will take place in the eschaton (the end times – the end of the age). The righteous will be vindicated (shine like the sun). The final statement: “Whoever has ears ought to hear,” is both a warning and a statement of the need for patience by the faithful.

CCC: Mt 13:41-42 1034; Mt 13:41 333; Mt 13:42 1034

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Reflection:

So often we forget that there is a dynamic struggle taking place in the world between God and his nemesis, the Evil One, as the Gospel names him.  We think that evil is passive in the world, and while we should avoid it, it does not seek us out.

Jesus makes it clear that the struggle is ongoing, and that the children of God are at risk, not just of sinning of their own accord, but of being seduced by the Evil One and falling into eternal fire.  The warning is apt.  The evil of the world has trapped so many right-intentioned people.  We see the devil portrayed in scripture as a fallen angel.  If, therefore, we consider how an angel might appear to us, we must also consider what form he might take should the fallen one present himself to us. How are we to know that it is not one of God’s messengers who is persuading us to take a course of action?

Recall that in the desert, when Christ was tempted by the same Evil One, the devil even quoted scripture to the Lord to try to seduce him away from his salvific mission.  He offered food to a hungry man, and water to one who thirsted.  He offered all the kingdoms of the earth, essentially the fulfillment of Christ’s mission, to Jesus who came to save all people for the Heavenly Father.  All this he offered, if our Lord would but bow to him, the fallen angel.  How tempting that must have been to the Lord as he looked past his trial in the desert, and saw at the end of his earthly mission the cross of his passion standing starkly on Calvary’s hill.

The Lord’s warning to the disciples, and hence to us, is indeed apt.  We, who strive to keep Christ’s mission of love visible in the world, are challenged constantly. Not by some benign evil that sits like a pit for us to avoid, but by a malignant evil, active and insatiable, a spirit that seeks to ambush us, choke us as weeds, as we attempt to do God’s will.  Our attitude must be one of constant vigilance and prayer.  It is only by keeping this vigil and remaining in a state of constant discernment that we can see evil for what it is, and avoid the terrible harvest at the end of time. “Whoever has ears ought to hear.”

Pax

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[1] The picture is “Ignatius of Loyola” Artist and Date are UNKNOWN.

[2] S.S. Commemoratio

[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.

Monday of the Seventeenth Week in Ordinary Time

(Optional Memorial for Saint Peter Chrysologus, Bishop and Doctor of the Church)

[Michigan Region] Optional Memorial for Blessed Solanus Casey, Priest

Proper for the Memorial of St. Peter Chrysologus

Biographical information about St. Peter Chrysologus

Optional readings for the Memorial of Blessed Solanus Casey may be taken from the Common of Holy Men and Women, Religious

Biographical information about Blessed Solanus Casey

“Jeremiah Buries the Girdle” by Rom de Hogge, published in 1908

Readings for Monday of the Seventeenth Week in Ordinary Time [1]

Readings from the Jerusalem Bible [2]

Readings and Commentary:[3]

Reading 1: Jeremiah 13:1-11

The Lord said to me: Go buy yourself a linen loincloth;

wear it on your loins, but do not put it in water.

I bought the loincloth, as the Lord commanded, and put it on.

A second time the word of the Lord came to me thus:

Take the loincloth which you bought and are wearing,

and go now to the Parath;

there hide it in a cleft of the rock.

Obedient to the Lord’s command, I went to the Parath

and buried the loincloth.

After a long interval, the Lord said to me:

Go now to the Parath and fetch the loincloth

which I told you to hide there.

Again I went to the Parath, sought out and took the loincloth

from the place where I had hid it.

But it was rotted, good for nothing!

Then the message came to me from the Lord:

Thus says the Lord:

So also I will allow the pride of Judah to rot,

the great pride of Jerusalem.

This wicked people who refuse to obey my words,

who walk in the stubbornness of their hearts,

and follow strange gods to serve and adore them,

shall be like this loincloth which is good for nothing.

For, as close as the loincloth clings to a man’s loins,

so had I made the whole house of Israel

and the whole house of Judah cling to me, says the Lord;

to be my people, my renown, my praise, my beauty.

But they did not listen.

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Commentary on Jer 13:1-11

The oracle of Jeremiah uses the metaphor of the loincloth to describe the fallen nature of the people of Judah. The loincloth, unwashed and hidden, represents the people, unrepentant and fallen away. The loincloth worn as an undergarment was the clothing worn closest to man’s most intimate parts and therefore most personal. Jeremiah uses this relationship to describe the Lord’s consideration and love for Israel, which was intense (“to be my people, my renown, my praise, my beauty”), and whose fall therefore was so grievous to God (“But they did not listen”).

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Responsorial Psalm: Deuteronomy 32:18-19, 20, 21

R. (see 18a) You have forgotten God who gave you birth.

You were unmindful of the Rock that begot you,

You forgot the God who gave you birth.

When the Lord saw this, he was filled with loathing

and anger toward his sons and daughters.

R. You have forgotten God who gave you birth.

“I will hide my face from them,” he said,

“and see what will then become of them.

What a fickle race they are,

sons with no loyalty in them!”

R. You have forgotten God who gave you birth.

“Since they have provoked me with their ‘no-god’

and angered me with their vain idols,

I will provoke them with a ‘no-people’;

with a foolish nation I will anger them.”

R. You have forgotten God who gave you birth.

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Commentary on Dt 32:18-19, 20, 21

This passage from Deuteronomy is taken from the last discourse of Moses, a section called the "Song of Moses."  The great leader laments that the people have turned away from the God who saved them.  The song echoes God’s anger at the people who turn their backs and worship foreign gods.

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Gospel: Matthew 13:31-35

Jesus proposed a parable to the crowds.

“The Kingdom of heaven is like a mustard seed

that a person took and sowed in a field.

It is the smallest of all the seeds,

yet when full-grown it is the largest of plants.

It becomes a large bush,

and the ‘birds of the sky come and dwell in its branches.’”

He spoke to them another parable.

“The Kingdom of heaven is like yeast

that a woman took and mixed with three measures of wheat flour

until the whole batch was leavened.”

All these things Jesus spoke to the crowds in parables.

He spoke to them only in parables,

to fulfill what had been said through the prophet:

I will open my mouth in parables,

I will announce what has lain hidden from the foundation

of the world.

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Commentary on Mt 13:31-35

The Lord continues his descriptions of the Kingdom of Heaven using two parables. The parable of the mustard seed and the parable of the yeast have the same point. What appears to be small grows to miraculous size. What has been insignificant is vastly important; what cannot be seen is unknowingly immense. The parables of the mustard seed and yeast (see also Mark 4:30-32 and Luke 13:18-21) emphasize that from the smallest of beginnings with the proclamation of the word, the Kingdom of God expands to encompass all peoples.

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Reflection:

The entire theme of the day is colored by Jeremiah and his vision of God’s lament. He describes God’s love with a rather gritty metaphor, that of a loincloth. We can tease that image apart and see that it has a dimension and depth that, at first blush, we might overlook.

Think about underpants – that is the purpose the loincloth served. In this case God told Jeremiah to: “Go buy yourself a linen loincloth.” He then tells the prophet to wear the cloth, but not to wash it. When we understand that this loincloth represents God’s chosen ones, the act of not washing the underwear is symbolic of a people who are not washed.  They become dirty (given the nature of the garment, dirty is perhaps too polite a word, disgustingly filthy might be better). Again, when the image is of a loincloth, they become dirty with not just the dust of the journey, but with bodily filth; left unwashed this filth will fester the skin and chafe the loins. Allowed to continue, this festering will become infected and eventually can kill the person.

Once the loincloth is put on, the Lord commands Jeremiah to: “Take the loincloth which you bought and are wearing, and go now to the Parath.” The Parath is the name given to the Euphrates River in Old Testament times, a journey of roughly six hundred miles from where Jeremiah was in Palestine. A trek of that distance was undoubtedly symbolic as well. In this case the contamination of the people (i.e. the false gods, the violations of Mosaic Law, and introduction of values contrary to tradition) was perceived to flow from the Assyrians, whose roots were in the Euphrates Valley.

When we think about the state of a loincloth, unwashed after such a journey, and buried for the time it would take for Jeremiah to make that journey twice, the state of that undergarment would indeed be rotten. This was no doubt a commentary on how deeply the people had fallen into sin.

This deterioration of the relationship between God and his people is the tragic point that God laments through Jeremiah. That same refrain is also demonstrated in the Song of Moses, used as the psalm response today. Humankind constantly refuses to accept God’s love.

The shock value of this ancient parable is still there. In light of God’s later gift of his Son, and the revelation of the depth of his love for us through the giving of that gift, we see even more clearly how our unrepentant nature causes grief in the loving parent (our Heavenly Father), who wants only good and wholesome things for us.

The Gospel makes it explicit. What we turn our backs upon is nothing less than the Kingdom of God, which has now encompassed all peoples of all nations. The invitation that started with a small and insignificant nomadic people (in terms of world population) has now been extended (like yeast in dough) to include the whole world.

And still God’s offer is rejected. Even people once faithful turn away. But as fickle as we can be, God is always faithful. His hand is always extended and he invites us to wash ourselves clean and come back to him. It was for this reason that he sent his Son Jesus and for that gift we are truly thankful.

Pax

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[1] The picture used today is “Jeremiah Buries the Girdle” by Rom de Hogge, published in 1908.

[2] S.S. Commemoratio

[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.

Seventeenth Sunday in Ordinary Time

Catechism Links [1]

CCC 1335: The miracle of the loaves and fishes prefigures the Eucharist

CCC 814-815, 949-959: Sharing of gifts in the communion of the Church

"Multiplication of the Loaves and Fishes”
by Bartolomé Esteban Murillo, c. 1670.

Readings for Seventeenth Sunday in Ordinary Time [2]

Readings from the Jerusalem Bible [3]

Readings and Commentary: [4]

Reading 1: 2 Kings 4:42-44

A man came from Baal-shalishah bringing to Elisha, the man of God,

twenty barley loaves made from the firstfruits,

and fresh grain in the ear.

Elisha said, “Give it to the people to eat.”

But his servant objected,

“How can I set this before a hundred people?”

Elisha insisted, “Give it to the people to eat.”

“For thus says the LORD,

'They shall eat and there shall be some left over.’”

And when they had eaten, there was some left over,

as the LORD had said.

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Commentary on 2 Kgs 4:42-44

The story of the multiplication of the loaves from 2 Kings is part of a series of miraculous events attributed to the Prophet Elisha by his disciples.  This section (2 Kings 4: 1 – 8: 15) is known as the “Fioretti of Elisha” similar to the “Fioretti (popular legends) about St. Francis of Assisi.”

In this passage Elisha is in Gilgal and there is a famine in the land.  He is presented with barley loaves from the first fruits of the harvest and instructs his servant to feed one hundred people with the loaves. This is done over the servant’s objections that there would not be enough.  As predicted by the prophet, there was more than enough.  This event prefigures the later account of Jesus feeding the multitudes (as below in John 6:1-15 as well as Mark 6:34-44, Luke 9:10-17, Matthew 14:13-21 and Matthew 15:32-39) a demonstration of God’s love and mercy.

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Responsorial Psalm:

Psalm 145:10-11, 15-16, 17-18

R. (cf. 16) The hand of the Lord feeds us; he answers all our needs.

Let all your works give you thanks, O LORD,

and let your faithful ones bless you.

Let them discourse of the glory of your kingdom

and speak of your might.

R. The hand of the Lord feeds us; he answers all our needs.

The eyes of all look hopefully to you,

and you give them their food in due season;

you open your hand

and satisfy the desire of every living thing.

R. The hand of the Lord feeds us; he answers all our needs.

The LORD is just in all his ways

and holy in all his works.

The LORD is near to all who call upon him,

to all who call upon him in truth.

R. The hand of the Lord feeds us; he answers all our needs.

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Commentary on Ps 145:10-11, 15-16, 17-18

Psalm 145 is a hymn of praise. These strophes call on the faithful to give thanks to God for opening the gates of his Heavenly Kingdom. The second strophe is a clear reference to the ancient promise in 2 Kings 4:42-44 and the future promise of God feeding the poor in John 6:1-15. They continue praising God for his justice and his creating hand.

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Reading II: Ephesians 4:1-6

Brothers and sisters:

I, a prisoner for the Lord,

urge you to live in a manner worthy of the call you have received,

with all humility and gentleness, with patience,

bearing with one another through love,

striving to preserve the unity of the spirit through the bond of peace:

one body and one Spirit,

as you were also called to the one hope of your call;

one Lord, one faith, one baptism;

one God and Father of all,

who is over all and through all and in all.

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Commentary on Eph 4:1-6

St. Paul begins this chapter of his letter to the Ephesians with an exhortation to live (walk) in unity with each other. The theological foundation laid in the previous parts of the letter is now translated into the need to act upon that reality. The apostle's plea for unity uses the litany of bonds that bring Christian unity: one body, one Spirit, one hope, one Lord, one baptism, and one God and Father.

CCC: Eph 4-6 1454; Eph 4-5 1971; Eph 4:2 2219; Eph 4:3-5 866; Eph 4:3 814; Eph 4:4-6 172, 249, 2790

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Gospel:

John 6:1-15

Jesus went across the Sea of Galilee.

A large crowd followed him,

because they saw the signs he was performing on the sick.

Jesus went up on the mountain,

and there he sat down with his disciples.

The Jewish feast of Passover was near.

When Jesus raised his eyes

and saw that a large crowd was coming to him,

he said to Philip,

“Where can we buy enough food for them to eat?”

He said this to test him,

because he himself knew what he was going to do.

Philip answered him,

“Two hundred days’ wages worth of food would not be enough

for each of them to have a little.”

One of his disciples,

Andrew, the brother of Simon Peter, said to him,

“There is a boy here who has five barley loaves and two fish;

but what good are these for so many?”

Jesus said, “Have the people recline.”

Now there was a great deal of grass in that place.

So the men reclined, about five thousand in number.

Then Jesus took the loaves, gave thanks,

and distributed them to those who were reclining,

and also as much of the fish as they wanted.

When they had had their fill, he said to his disciples,

“Gather the fragments left over,

so that nothing will be wasted.”

So they collected them,

and filled twelve wicker baskets with fragments

from the five barley loaves

that had been more than they could eat.

When the people saw the sign he had done, they said,

“This is truly the Prophet, the one who is to come into the world.”

Since Jesus knew that they were going to come and carry him off

to make him king,

he withdrew again to the mountain alone.

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Commentary on Jn 6:1-15

This selection from St. John is the fourth sign from his Gospel, the multiplication of the loaves. It is the only miracle story carried in all four Gospels, and closely follows the synoptic Gospels (Mark 6:34-44, Luke 9:10-17, Matthew 14:13-21 and Matthew 15:32-39) in most details.

We see in this passage the strong reference to the Eucharist as well as a demonstration of God’s great love and mercy. More subtle is the reference to feeding the poor. Barley loaves were traditionally the fare of the poor. It is also interesting to note that, in the Jerusalem translation, the Lord “escaped” into the hills at the end of the story. This implied that the people were immediately aware of the great sign he had facilitated.

CCC: Jn 6 1338; Jn 6:5-15 549; Jn 6:15 439, 559

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Reflection:

“God feeds his people” is the one phrase summary of what scripture says to us today.  In the story from 2 Kings, we see the great Prophet Elisha feeding a hundred people with the first fruits of the harvest.  The story presented to the early Hebrew peoples would have been a testament to the prophet’s favor with God.  We further note that he takes no credit for this event.  Rather he says simply “For thus says the Lord, 'They shall eat and there shall be some left over.’” This formula “Thus says the Lord” is a common reference within prophetic literature for a prediction or a prediction fulfillment story.

The sparse details of the setting for this event contrast with the Gospel account from St. John in which the Lord feeds the multitude with five barley loaves and two fishes.  Here the motive and setting are well established and the symbolism of the action on Jesus' part is compelling.  God, in Jesus, recognized the need of the people.  St. John’s account, committed to paper after long theological reflection, presumes that Christ knew what he was about to do.  The people are fed after the Lord first blesses the food.

These acts of God feeding the people are at once both miraculous and predictive in themselves.  God continues to feed us.  The offer is there, like manna provided in the desert (Exodus 16:4ff), it is there for us to take – freely offered in unconditional love only fully possible in the Savior.  In our lives this food takes many forms.  It comes to us in the form of the Eucharist; real bread transubstantiated into Jesus’ resurrected body and blood.  In this spiritual meal we are feed with the sacramental grace that strengthens us and prepares us to continue our journey toward the Father.

He feeds us in other ways that are not quite so obviously linked to the symbolism in the scripture passages we have heard.  He feeds us with the very word that describes his love and concern.  In Sacred Scripture he reveals himself to us.  Like a great artist who molds clay into exquisite art, the inspired words of Scripture describe the wonders of God’s creation, his mercy, and his love for us.  In understanding the Word, we find the Word made flesh in the completeness of his revelation.

Finally, he feeds us with his very presence in prayer.  His great consolation comes to us in times of need and we feel his abiding presence as he buoys us up in times of distress and magnifies our joy when we are happy.  He feeds the soul in this way and we grow in faith and understanding as a result of prayer.

God feeds us!  But, as the old saying goes, “You can lead a horse to water…”  We are offered so much from God but ultimately it is up to us to accept what is offered.  Our acceptance constitutes a bond with God that, in order for the food he offers to be efficacious, we must allow him to direct our lives along wholesome paths.  His gentle yoke guides us to eternal life.

Pax

In other years: July 29 Memorial of Saint Martha

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[1] Catechism links are taken from the Homiletic Directory, published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014.

[2] The image used is "Multiplication of the Loaves and Fishes” by Bartolomé Esteban Murillo, c. 1670.

[3] S.S. Commemoratio

[4] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.