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CCC 1333-1336: Eucharistic signs of bread and wine
CCC 1691-1696: Life in Christ
CCC Cross Reference:
Eph 4:23 1695; Eph 4:24 1473, 2475, 2504
Jn 6 1338; Jn 6:26-58 2835; Jn 6:27 698, 728, 1296; Jn 6:32 1094; Jn 6:33 423
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Reading 1
Ex 16:2-4, 12-15
The whole Israelite community grumbled against Moses and Aaron.
The Israelites said to them,
“Would that we had died at the LORD’s hand in the land of Egypt,
as we sat by our fleshpots and ate our fill of bread!
But you had to lead us into this desert
to make the whole community die of famine!”
Then the LORD said to Moses,
“I will now rain down bread from heaven for you.
Each day the people are to go out and gather their daily portion;
thus will I test them,
to see whether they follow my instructions or not.
“I have heard the grumbling of the Israelites.
Tell them: In the evening twilight you shall eat flesh,
and in the morning you shall have your fill of bread,
so that you may know that I, the LORD, am your God.”
In the evening quail came up and covered the camp.
In the morning a dew lay all about the camp,
and when the dew evaporated, there on the surface of the desert
were fine flakes like hoarfrost on the ground.
On seeing it, the Israelites asked one another, “What is this?”
for they did not know what it was.
But Moses told them,
“This is the bread that the LORD has given you to eat.”
Responsorial Psalm
Ps 78:3-4, 23-24, 25, 54
R. (24b) The Lord gave them bread from heaven.
What we have heard and know,
and what our fathers have declared to us,
We will declare to the generation to come
the glorious deeds of the LORD and his strength
and the wonders that he wrought.
R. The Lord gave them bread from heaven.
He commanded the skies above
and opened the doors of heaven;
he rained manna upon them for food
and gave them heavenly bread.
R. The Lord gave them bread from heaven.
Man ate the bread of angels,
food he sent them in abundance.
And he brought them to his holy land,
to the mountains his right hand had won.
R. The Lord gave them bread from heaven.
Reading II
Eph 4:17, 20-24
Brothers and sisters:
I declare and testify in the Lord
that you must no longer live as the Gentiles do,
in the futility of their minds;
that is not how you learned Christ,
assuming that you have heard of him and were taught in him,
as truth is in Jesus,
that you should put away the old self of your former way of life,
corrupted through deceitful desires,
and be renewed in the spirit of your minds,
and put on the new self,
created in God’s way in righteousness and holiness of truth.
Gospel
Jn 6:24-35
When the crowd saw that neither Jesus nor his disciples were there,
they themselves got into boats
and came to Capernaum looking for Jesus.
And when they found him across the sea they said to him,
“Rabbi, when did you get here?”
Jesus answered them and said,
“Amen, amen, I say to you,
you are looking for me not because you saw signs
but because you ate the loaves and were filled.
Do not work for food that perishes
but for the food that endures for eternal life,
which the Son of Man will give you.
For on him the Father, God, has set his seal.”
So they said to him,
“What can we do to accomplish the works of God?”
Jesus answered and said to them,
“This is the work of God, that you believe in the one he sent.”
So they said to him,
“What sign can you do, that we may see and believe in you?
What can you do?
Our ancestors ate manna in the desert, as it is written:
He gave them bread from heaven to eat.”
So Jesus said to them,
“Amen, amen, I say to you,
it was not Moses who gave the bread from heaven;
my Father gives you the true bread from heaven.
For the bread of God is that which comes down from heaven
and gives life to the world.”
So they said to him,
“Sir, give us this bread always.”
Jesus said to them,
“I am the bread of life;
whoever comes to me will never hunger,
and whoever believes in me will never thirst.”
Readings from the Jerusalem Bible
First reading Exodus 16:2-4,12-15
The whole community of the sons of Israel began to complain against Moses and Aaron in the wilderness and said to them, ‘Why did we not die at the Lord’s hand in the land of Egypt, when we were able to sit down to pans of meat and could eat bread to our heart’s content! As it is, you have brought us to this wilderness to starve this whole company to death!’
Then the Lord said to Moses, ‘Now I will rain down bread for you from the heavens. Each day the people are to go out and gather the day’s portion; I propose to test them in this way to see whether they will follow my law or not.
‘I have heard the complaints of the sons of Israel. Say this to them, “Between the two evenings you shall eat meat, and in the morning you shall have bread to your heart’s content. Then you will learn that I, the Lord, am your God.”’
And so it came about: quails flew up in the evening, and they covered the camp; in the morning there was a coating of dew all round the camp. When the coating of dew lifted, there on the surface of the desert was a thing delicate, powdery, as fine as hoarfrost on the ground. When they saw this, the sons of Israel said to one another, ‘What is that?’ not knowing what it was. ‘That’ said Moses to them ‘is the bread the Lord gives you to eat.’
Responsorial Psalm:
Psalm 77(78):3-4,23-25,54
The Lord gave them bread from heaven.
The things we have heard and understood,
the things our fathers have told us,
these we will not hide from their children
but will tell them to the next generation:
The Lord gave them bread from heaven.
the glories of the Lord and his might
and the marvellous deeds he has done,
Yet he commanded the clouds above
and opened the gates of heaven.
He rained down manna for their food,
and gave them bread from heaven.
The Lord gave them bread from heaven.
Mere men ate the bread of angels.
He sent them abundance of food;
So he brought them to his holy land,
to the mountain which his right hand had won.
The Lord gave them bread from heaven.
Second reading Ephesians 4:17,20-24
I want to urge you in the name of the Lord, not to go on living the aimless kind of life that pagans live. Now that is hardly the way you have learnt from Christ, unless you failed to hear him properly when you were taught what the truth is in Jesus. You must give up your old way of life; you must put aside your old self, which gets corrupted by following illusory desires. Your mind must be renewed by a spiritual revolution so that you can put on the new self that has been created in God’s way, in the goodness and holiness of the truth.
Gospel John 6:24-35
When the people saw that neither Jesus nor his disciples were there, they got into those boats and crossed to Capernaum to look for Jesus. When they found him on the other side, they said to him, ‘Rabbi, when did you come here?’
Jesus answered:
‘I tell you most solemnly,
you are not looking for me because you have seen the signs
but because you had all the bread you wanted to eat.
Do not work for food that cannot last,
but work for food that endures to eternal life,
the kind of food the Son of Man is offering you,
for on him the Father, God himself, has set his seal.’
Then they said to him, ‘What must we do if we are to do the works that God wants?’ Jesus gave them this answer, ‘This is working for God: you must believe in the one he has sent.’ So they said, ‘What sign will you give to show us that we should believe in you? What work will you do? Our fathers had manna to eat in the desert; as scripture says: He gave them bread from heaven to eat.’ Jesus answered:
‘I tell you most solemnly,
it was not Moses who gave you bread from heaven,
it is my Father who gives you the bread from heaven,
the true bread;
for the bread of God
is that which comes down from heaven
and gives life to the world.’
‘Sir,’ they said ‘give us that bread always.’ Jesus answered:
‘I am the bread of life.
He who comes to me will never be hungry;
he who believes in me will never thirst.’
Readings and Commentary from the Navarre Bible
18th Sunday in Ordinary Time
From: Exodus 16:2-4, 12-15, 31a
The Manna and the Quails
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[2] And the whole congregation of the people of Israel murmured against Moses and Aaron in the wilderness, [3] and said to them, "Would that we had died by the hand of the Lord in the land of Egypt, when we sat by the fleshpots and ate bread to the full; for you have brought us out into this wilderness to kill this whole assembly with hunger."
[4] Then the Lord said to Moses, "Behold, I will rain bread from heaven for you; and the people shall go out and gather a day's portion every day, that I may prove them, whether they will walk in my law or not.
[12] "I have heard the murmurings of the people of Israel; say to them, 'At twilight you shall eat flesh, and in the morning you shall be filled with bread; then you shall know that I am the Lord your God."'
[13] In the evening quails came up and covered the camp; and in the morning dew lay round about the camp. [14] And when the dew had gone up, there was on the face of the wilderness a fine, flake like thing, fine as hoar frost on the ground. [15] When the people of Israel saw it, they said to one another, "What is it?" For they did not know what it was. And Moses said to them, "It is the bread which the Lord has given you to eat."
[31a] Now the house of Israel called its name manna.
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Commentary:
16:1-36. The prodigy of the manna and the quails was a very important sign of God's special providence towards his people while they were in the desert. It is recounted here and in Numbers 11, but in both accounts facts are interwoven with interpretation of same and with things to do with worship and ethics.
Some scholars have argued that the manna is the same thing as a sweet secretion that comes from the tamarisk ("tamarix mannifera") when punctured by a particular insect commonly found in the mountains of Sinai. The drops of this resin solidify in the coldness of the night and some fall to the ground. They have to be gathered up early in the morning because they deteriorate at twenty-four degrees temperature (almost eighty degrees Celsius). Even today desert Arabs collect them and use them for sucking and as a sweetener in confectionery.
As we know, quails cross the Sinai peninsula on their migrations back and forth between Africa and Europe or Asia. In May or June, when they return from Africa they usually rest in Sinai, exhausted after a long sea crossing; they can be easily trapped at this point.
Although these phenomenon can show where the manna and the quail come from, the important thing is that the Israelites saw them as wonders worked by God. The sacred writer stops to describe the impact the manna had on the sons of Israel. They are puzzled by it, as can be seen from their remarks when it comes for the first time: "What is it?" they ask, which in Hebrew sounds like "man hu", that is, manna (v. 15), which is how the Greek translation puts it. Indeed, the need to collect it every day gave rise to complaints about some people being greedy (v. 20) and who did not understand the scope of God's gift (v. 15). And just as manna is a divine gift to meet a basic human need (nourishment), so too the divine precepts, specifically that of the sabbath, are a free gift from the Lord (v. 28). So, obedience is not a heavy burden but the exercise of a capacity to receive the good things that God gives to those who obey him.
The prodigy of the manna will resound right through the Bible: in the "Deuteronoic" tradition it is a test that God gives his people to show them that "man does not live by bread alone, but [...] by everything that proceeds from the mouth of the Lord" (Deut 8:3). The psalmist discovers that manna is "the bread of the strong" ("of angels", says the Vulgate and the RSV), which God sent in abundance (Ps 78:23ff; cf. Ps 105:40). The book of Wisdom spells out the features of this bread from heaven "ready to eat, providing every pleasure and suited to every taste" (Wis 16:20-29). And the New Testament reveals the full depth of this "spiritual" food (1 Cor 10:3), for, as the "Catechism" teaches, "manna in the desert prefigured the Eucharist, 'the true bread from heaven' (Jn 6:32)" ("Catechism of the Catholic Church", 1094).
16:2-3. The complaining that usually precedes the desert prodigies (cf. 14:11; 15:24; 17:3; Num 11:1, 4; 14:2; 20:2; 21:4-5) brings into focus the chosen people's lack of faith and hope, and (by contrast) the faithfulness of God, who time and again alleviates their needs even though they do not deserve it. At the same time, just as Moses and Aaron listened patiently to complaints, God too is always ready to dialogue with the sinner, sometimes listening to his complaints and sorting them out, and sometimes simply giving him a chance to repent: "Although God could inflict punishment on those whom he condemns without saying anything, he does not do so; on the contrary, up to the point when he does condemn, he speaks with the guilty person and lets him talk, so as to help him avoid condemnation" (Origen, "Homiliae in leremiam", 1, 1).
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From: Ephesians 4:17, 20-24
Spiritual Renewal
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[17] Now this I affirm and testify in the Lord, that you must no longer live as the Gentiles do, in the futility of their minds. [20] You did not so learn Christ!--[21] assuming that you have heard about him and were taught in him, as the truth is in Jesus. [22] Put off your old nature which belongs to your former manner of life and is corrupt through deceitful lusts, [23] and be renewed in the spirit of your minds, [24] and put on the new nature, created after the likeness of God in true righteousness and holiness.
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Commentary:
17-19. The Christian, who has been configured to Christ by Baptism, is called to holiness and therefore should not lead a dissolute life alienated from God, as the Gentiles do. The "futility of their minds" has led them away from God, the source of all truth (cf. Rom 1:18-32). Hence it is that when man is put in the place of God the mind operates in a vacuum and the resulting knowledge produces nothing but mere illusion and total deceit.
As St Paul tells the Romans, people who act in that way are those "who by their wickedness suppress the truth" (Rom 1:18). It is true that the human mind is capable of recognizing God as the creator of all things; but when people give their passions full rein, their will becomes weakened; they thus suppress the truth and their minds easily tend to adopt wrong ideas. All this is a result of arrogance and pride which makes man unwilling to accept God and acknowledge his own limitations as a creature: this eventually leads to the "ignorance that is in them, due to their hardness of heart" (v. 18).
Impurity opens the way to a whole series of vices and disorders connected with greed (cf. notes on Rom 1:29-31 and Rom 1:32). The term "callous" is used to indicate that these people lost their desire to try to lead a good life and even lose their very sense of morality.
22-24. The sacred text emphasizes two basic points--one's duty to put off one's "old nature" (the "old man") and, in parallel with that, the urgent need to put on the "new nature" (the "new man"). These two expressions refer directly to the symbolism of Christian Baptism, which effects the transition from the life of sin to the life of grace, thanks to the merits of Christ (cf. Rom 6:3-11).
In Baptism we have "put on Christ" (Gal 3:27) and become "partakers of the divine nature" (2 Pet 1:4). From that moment onwards a Christian's life is so radically different that to revert to one's previous--pagan--conduct is the greatest insult we could offer the body of Christ. St Paul, therefore, is not just exhorting people to root out this or that defect, but to strip themselves of the "old nature" entirely.
The "old nature" is the carnal man, vitiated from conception by original sin and become the slave of his own passions; whereas, the "new man" has been born again through the Holy Spirit at Baptism: he is no longer ruled by sin, although he is still subject to passions which have been made unruly by sin. That is why the Apostle urges us to put off the "old nature" by fighting against disordered desires and their evil effects (cf. Rom 6:12-14; 8:5-8) and by being conscious that the renewal brought about by the Holy Spirit helps the baptized person to see each and every event in his life from a new, supernatural perspective, as befits the "new man".
The change from the old to the new nature St Paul describes in terms of creation (v. 24). It does not involve any external change, as when someone changes his clothes, but rather an inner renewal, whereby the Christian, by becoming a new creature in Jesus Christ, is enabled to practise righteousness and holiness in a manner that exceeds his natural human capacity. It is not enough, then, for one to have simply a veneer of piety. "Entering the church and venerating sacred images and crosses is not sufficient for pleasing God, just as washing one's hands does not make one clean all over. What truly pleases God is that a person flees from sin and gets rid of his stains by means of confession and penance. Let him break the chains of his faults by being humble of heart" (St Anastasius of Sinai, "Sermon on the Holy Synaxis").
This inner renewal of the person is something which takes a lifetime. "The power of God is made manifest in our weakness and it spurs us on to fight, to battle against our defects, although we know that we will never achieve total victory during our pilgrimage on earth. The Christian life is a continuous beginning again each day. It renews itself over and over" (St. J. Escriva, "Christ Is Passing By", 114).
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From: John 6:24-35
The People Look for Jesus
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[22] On the next day the people who remained on the other side of the sea saw that there had been only one boat there, and that Jesus had not entered the boat with His disciples, but that His disciples had gone away alone. [23] However, boats from Tiberias came near the place where they ate the bread after the Lord had given thanks. [24] So when the people saw that Jesus was not there, nor His disciples, they themselves got into the boats and went to Capernaum, seeking Jesus.
The Discourse on the Bread of Life
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[25] When they found Him on the other side of the sea, they said to Him, "Rabbi, when did You come here?" [26] Jesus answered them, "Truly, truly, I say to you, you seek Me, not because you saw signs, but because you ate your fill of the loaves. [27] Do not labor for the food which perishes, but the food which endures to eternal life, which the Son of Man will give to you; for on Him has God the Father set His seal." [28] Then they said to Him, "What must we do, to be doing the works of God?" [29] Jesus answered them, "This is the work of God, that you believe in Him He has sent."
[30] So they said to Him (Jesus), "Then what sign do You do, that we may see, and believe You? What work do You perform? [31] Our fathers ate the manna in the wilderness; as it is written, He gave them bread from Heaven to eat.'" [32] Jesus then said to them, "Truly, truly, I say to you, it was not Moses who gave you the bread from Heaven; My Father gives you the true bread from Heaven. [33] For the bread of God is that which comes down from Heaven, and gives life to the world." [34] They said to Him, "Lord, give us this bread always."
[35] Jesus said them, "I am the bread of life; he who comes to Me shall not hunger, and he who believes in Me shall never thirst."
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Commentary:
26. Our Lord begins by pointing out that their attitudes are wrong: if they have the right attitude they will be able to understand His teaching in the Eucharistic discourse. "You seek me", St. Augustine comments, "for the flesh, not for the spirit. How many seek Jesus for no other purpose than that He may do them good in this present life! [...] Scarcely ever is Jesus sought for Jesus' sake" ("In Ioann. Evang.", 25, 10).
This verse marks the beginning of the discourse on the bread of life which goes up to verse 59. It opens with an introduction in the form of a dialogue between Jesus and the Jews (verses 26-34), in which our Lord reveals Himself as the bringer of the messianic gifts. Then comes the first part of the discourse (verses 35-47), in which Jesus presents Himself as the Bread of Life, in the sense that faith in Him is food for eternal life. In the second part (verses 48-59) Christ reveals the mystery of the Eucharist: He is the Bread of Life who gives Himself sacramentally as genuine food.
27. Bodily food helps keep us alive in this world; spiritual food sustains and develops supernatural life, which will last forever in Heaven. This food, which only God can give us, consists mainly in the gift of faith and sanctifying grace. Through God's infinite love we are given, in the Blessed Eucharist, the very author of these gifts, Jesus Christ, as nourishment for our souls.
"On Him has God the Father set His seal": our Lord here refers to the authority by virtue of which He can give men the gifts He has referred to: for, being God and man, Jesus' human nature is the instrument by means of which the Second Person of the Blessed Trinity acts. St. Thomas Aquinas comments on this sentence as follows: "What the Son of Man will give He possesses through His superiority over all other men in His singular and outstanding fullness of grace. ...When a seal is impressed on wax, the wax receives the complete form of the seal. So it is that the Son received the entire form of the Father. This occurred in two ways; eternally (eternal generation), which is not referred to here because the seal and the sealed are different in nature from one another; what is referred to here is the other manner, that is, the mystery of the Incarnation, whereby God the Father impressed on human nature the Word, who is the reflection and the very stamp of God's nature, as Hebrews 1:3 says" ("Commentary on St. John, in loc.").
28-34. This dialogue between Jesus and His hearers is reminiscent of the episode of the Samaritan woman (cf. John 4:11-15). On that occasion Jesus was speaking about water springing up to eternal life; here, He speaks of bread coming down from Heaven to give to the world. There, the woman was asking Jesus if He was greater than Jacob; here the people want to know if He can compare with Moses (cf. Exodus 16:13). "The Lord spoke of Himself in a way that made Him seem superior to Moses, for Moses never dared to say that he would give food which would never perish but would endure to eternal life. Jesus promises much more than Moses. Moses promised a kingdom, and a land flowing with milk and honey, good health and other temporal blessings [...], plenty for the belly, but food which perishes; whereas Christ promised food which never perishes but which endures forever" (St. Augustine, "In Ioann. Evang.", 25:12).
These people know that the manna--food which the Jews collected every day during the journey through the wilderness (cf. Exodus 16:13ff) – symbolized messianic blessings; which was why they asked our Lord for a dramatic sign like the manna. But there was no way they could suspect that the manna was a figure of a great supernatural messianic gift which Christ was bringing to mankind -- the Blessed Eucharist. In this dialogue and in the first part of the discourse (verses 35-47), the main thing Jesus is trying to do is bring them to make an act of faith in Him, so that He can then openly reveal to them the mystery of the Blessed Eucharist--that He is the bread "which comes down from Heaven, and gives life to the world" (verse 33). Also, St. Paul explains that the manna and the other marvels which happened in the wilderness were a clear prefiguring of Jesus Christ (cf. 1 Corinthians 10:3-4).
The disbelieving attitude of these Jews prevented them from accepting what Jesus revealed. To accept the mystery of the Eucharist, faith is required, as Paul VI stressed: "In the first place we want to remind you that the Eucharist is a very great mystery; strictly speaking, to use the words of sacred liturgy, it is 'the mystery of faith'. This is something well known to you but it is essential to the purpose of rejecting any poisonous rationalism. Many martyrs have witnessed to it with their blood. Distinguished Fathers and Doctors of the Church in unbroken succession have taught and professed it. [...] We must, therefore, approach this mystery, above all, with humble reverence, not following human arguments, which ought to be hushed, but in steadfast adherence to divine revelation" ("Mysterium Fidei").
35. Going to Jesus means believing in Him, for it is through faith that we approach our Lord. Jesus uses the metaphor of food and drink to show that He is the one who really meets all man's noblest aspirations: "How beautiful is our Catholic faith! It provides a solution for all our anxieties, calms our minds and fills our hearts with hope" (St. J. Escriva, "The Way", 582).
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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.
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