The texts from the Roman Catholic Lectionary on the Memorial of Lebanese Saint Sharbel Makhlūf connect us to ancient examples of Providence and modern neglect of the disinherited.
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The passage from the Book of Exodus describes the complaints of the Israelites in the Wilderness of Sin and the response from God of Bread from heaven.
* [16:4] Bread from heaven: as a gift from God, the manna is said to come down from the sky. Cf. Ps 78:24–25; Wis 16:20. Perhaps it was similar to a natural substance that is still found in small quantities on the Sinai peninsula—probably the honey-like resin from the tamarisk tree—but here it is, at least in part, clearly an extraordinary sign of God’s providence. With reference to Jn 6:32, 49–52, the Christian tradition has regarded the manna as a type of the Eucharist. Test: as the text stands, it seems to leave open the question whether the test concerns trusting in God to provide them with the daily gift of food or observing the sabbath instructions.1
Psalm 78 prays about the manna and the quail.
* [78:23–31] On the manna and the quail, see Ex 16 and Nm 11. Unlike Ex 16, here both manna and quail are instruments of punishment, showing that a divine gift can become deadly because of Israel’s apostasy.2
In the text from the Gospel from Matthew, Jesus offers the Parable of the Sower.
* [13:3–8] Since in Palestine sowing often preceded plowing, much of the seed is scattered on ground that is unsuitable. Yet while much is wasted, the seed that falls on good ground bears fruit in extraordinarily large measure. The point of the parable is that, in spite of some failure because of opposition and indifference, the message of Jesus about the coming of the kingdom will have enormous success.3
Tom Quinn comments that Jesus’ simple parable summarizes our own struggle to seek the best ground to nurture our faith.
If we successfully avoid the weeds that we all live among, and spiritually dry and shallow places, we will thrive and produce fruit “a hundred-fold”. Seek the good earth, grow in the spirit, and praise God. We surely will produce in many ways. Our daily lives, those whom we influence or influence us, and our service to others will, in fact, provide the good soil that faith must have in order to flourish.4
Don Schwager quotes “Shallow and rootless minds,” by Cyril of Alexandria (375-444 AD).
"Let us look, as from a broader perspective, at what it means to be on the road. In a way, every road is hardened and foolish on account of the fact that it lies beneath everyone's feet. No kind of seed finds there enough depth of soil for a covering. Instead, it lies on the surface and is ready to be snatched up by the birds that come by. Therefore those who have in themselves a mind hardened and, as it were, packed tight do not receive the divine seed but become a well-trodden way for the unclean spirits. These are what is here meant by 'the birds of the heaven.' But 'heaven' we understand to mean this air, in which the spirits of wickedness move about, by whom, again, the good seed is snatched up and destroyed. Then what are those upon the rock? They are those people who do not take much care of the faith they have in themselves. They have not set their minds to understand the touchstone of the mystery [of communion with Christ]. The reverence these people have toward God is shallow and rootless. It is in times of ease and fair weather that they practice Christianity, when it involves none of the painful trials of winter. They will not preserve their faith in this way, if in times of tumultuous persecution their soul is not prepared for the struggle." (Excerpt from FRAGMENT 168)5
The Daily Meditation from the Word Among Us on Exodus 16:1-5, 9-15 suggests how easy it can be for us to lose sight of the gift that Jesus gives us in the Bread of Life. After all, we believe that at every Mass, no matter what else happens, ordinary bread and wine are transformed into Jesus’ sacred Body and Blood. Day in, day out, year after year, the same miracle happens on countless altars throughout the world.
On one level, it’s understandable that receiving the Eucharist can become routine for us. We might even begin to lose sight of how special it is. Don’t let that happen! Don’t ever lose faith in what Jesus can do for you through the Eucharist! Before God gave them the manna, the Israelites faced the very real threat of starving to death in the harsh wilderness of Sinai. Similarly, if we didn’t have Jesus’ Body and Blood to nourish and empower us, we too would be lost in the desert of this world. We too would have little hope of reaching the promised land of heaven.
So treasure this gift. At every Mass, be sure you call to mind what it is that you are receiving. Let the truths behind the Bread of Life bring you to the altar with a new openness to God’s power and grace.6
In the Franciscan Media reflection on Saint Sharbel Makhluf John Paul II is cited as saying that the Church has two lungs—East and West—and it must learn to breathe using both of them. Remembering saints like Sharbel helps the Church to appreciate both the diversity and unity present in the Catholic Church. Like all the saints, Sharbel points us to God and invites us to cooperate generously with God’s grace, no matter what our situation in life may be. As our prayer life becomes deeper and more honest, we become more ready to make that generous response.
Following the example of the fifth-century Saint Maron, Sharbel lived as a hermit from 1875, until his death. His reputation for holiness prompted people to seek him to receive a blessing and to be remembered in his prayers. He followed a strict fast and was very devoted to the Blessed Sacrament. When his superiors occasionally asked him to administer the sacraments to nearby villages, Sharbel did so gladly.7
Friar Jude Winkler explains the seemingly continuous ingratitude of the Israelites in the desert. The parable of the sower connects to the ancient commandment to Love God. Friar Jude connects the parable to the commandment.
The Jewish Virtual Library declares the Shema is an affirmation of Judaism and a declaration of faith in one God.
The Shema is an affirmation of Judaism and a declaration of faith in one God. The obligation to recite the Shema is separate from the obligation to pray and a Jew is obligated to say Shema in the morning and at night (Deut. 6:7).8
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First & Main Paragraph of the Shema8
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Fr. Richard Rohr, OFM, notes that Howard Thurman lovingly critiqued Christianity, which has often ignored the direct teaching and witness of Jesus in relationship with those who are oppressed. He shares an excerpt from one of Thurman’s most well-known books, “Jesus and the Disinherited”.
To those who need profound succor and strength to enable them to live in the present with dignity and creativity, Christianity often has been sterile and of little avail. The conventional Christian word is muffled, confused, and vague. Too often the price exacted by society for security and respectability is that the Christian movement in its formal expression must be on the side of the strong against the weak. This is a matter of tremendous significance, for it reveals to what extent a religion that was born of a people acquainted with persecution and suffering has become the cornerstone of a civilization and of nations whose very position in modern life has too often been secured by a ruthless use of power applied to weak and defenseless peoples.9
Taking Providence for granted may harden our hearts and limit the fruit of our efforts as disciples of Jesus.
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