The texts from the Roman Catholic Lectionary today invite contemplation of signs that we are invited to join Jesus in His mission of Love.
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| Beside still waters |
In the reading from the Book of Acts, a Pharisee in the council named Gamaliel advises consideration that the mission of Peter and John is of God.
* [5:36–37] Gamaliel offers examples of unsuccessful contemporary movements to argue that if God is not the origin of this movement preached by the apostles it will perish by itself. The movement initiated by Theudas actually occurred when C. Cuspius Fadus was governor, A.D. 44–46. Luke’s placing of Judas the Galilean after Theudas and at the time of the census (see note on Lk 2:1–2) is an indication of the vagueness of his knowledge of these events.1
Psalm 27 is a triumphant song of confidence.
* [Psalm 27] Tradition has handed down the two sections of the Psalm (Ps 27:1–6; 7–14) as one Psalm, though each part could be understood as complete in itself. Asserting boundless hope that God will bring rescue (Ps 27:1–3), the psalmist longs for the presence of God in the Temple, protection from all enemies (Ps 27:4–6). In part B there is a clear shift in tone (Ps 27:7–12); the climax of the poem comes with “I believe” (Ps 27:13), echoing “I trust” (Ps 27:3).2
The Gospel of John relates the sign Jesus presents in feeding the five thousand.
* [6:1–15] This story of the multiplication of the loaves is the fourth sign (cf. note on Jn 5:1–47). It is the only miracle story found in all four gospels (occurring twice in Mark and Matthew). See notes on Mt 14:13–21; 15:32–39. John differs on the roles of Philip and Andrew, the proximity of Passover (Jn 6:4), and the allusion to Elisha (see Jn 6:9). The story here symbolizes the food that is really available through Jesus. It connotes a new exodus and has eucharistic overtones.3
Steve Scholer invites us to consider this. After the multitude heard such a message, just imagine that when the baskets of loaves and fish were passed, those who were wise enough to have brought some food were so moved by the message of Jesus that they decided that in addition to taking a little out of the basket, they would also put a little bit more back in, so those less fortunate could have something to eat.
If true, what a miracle indeed! For rather than Jesus creating an endless supply of bread and fish, he taught the assembled multitude to love and have faith in their fellow man and convinced them that even if they shared what meager food they had,, their own needs would still be met. And indeed, it came to pass, as there was more food in the baskets in the end than before they were passed through the crowd.
The viral pandemic sweeping the world has changed our behaviors, some for the good and some for the not so good. Maybe we are using our extra time at home to be more prayerful and learning to appreciate the simpler things in life. But what about our willingness to continue to share with others in need? Have we asked our housebound neighbors if they need anything (heaven forbid they are down to their last roll), and save them a trip to the grocery store? What about supporting our church? Has not being able to attend services relieved us of the need to make gifts? Or the homeless. The needs of this community have skyrocketed, but are we no longer willing to “take the appropriate precautions” and volunteer to help serve meals at the shelter?
During this extraordinary time in which we are living, let us practice being extraordinary Christians and give of our time, talent and treasure without counting the costs.4
Don Schwager quotes “God enables us,” by Leo the Great, 400-461 A.D.
"In rendering service to the grace of God, we are not only made subject to our King through obedience but are even joined to him through the will. If we are of one mind with him (willing what he wills, disapproving of what he disapproves), he himself will bring us victory in all our battles. He who has given the 'will' will bestow also the ability. In this way can we 'cooperate' with his works, speaking that prophetic utterance in the exultation of faith: 'The Lord is my light and my salvation. Whom shall I fear? The Lord is the defender of my life. Of whom shall I be afraid?'" (excerpt from Sermon 26,4,2)5
The Word Among Us Meditation on John 6:1-15 comments that a miracle unfolded before them slowly as they kept handing out bread and fish. No matter how many times they dipped into the baskets, they kept coming up with more and more food. In the end, the people had eaten their fill, and the disciples understood just a little more about how God takes care of his people.
Jesus never stops working through his followers. He never stops making us an essential part of his plan—his plan to care for all his people as well as his plan to bring his believers to deeper faith. So while Philip and Andrew show us who we are, Jesus shows us who we can become. Imperfect though we are, Jesus asks us for our participation so that we can see more and more of his ways. He takes our meager offerings and multiplies them beyond our expectations so that we can grow in trust and be more willing to step out in faith.6
Friar Jude Winkler discusses how the Spirit may have moved Gamaliel, first century teacher and sage, as he advised the Sanhedrin. There are allusions to Psalm 23 in the Gospel account in John’s Gospel of feeding the five thousand. Friar Jude notes first century followers of Christ would find connection to the Didache, a liturgical book, and the Eucharist in the instruction to gather up the fragments of the meal.
Fr. Richard Rohr, OFM, introduces Father Iain Matthew, a contemporary Carmelite priest from England and author of The Impact of God: Soundings from St John of The Cross. ...Father Matthew explores the mystical and symbolic power of the “night” for John and how it can encourage us today.
Night: we cannot stop it, or hasten it; it just comes, and it teaches us every twenty-four hours that we are not in complete control. John does seem to think there is something important here. Others speak of growth, suffering, purification, but ‘we are calling’ it ‘night’; [1] calling it ‘“dark night,” very appropriately’ [2] . . . .
John’s Toledo imprisonment and escape gave to the symbol ‘night’ its full weight. . . . [For him] the symbol is able to carry humanity’s pain, able to hold even such a sense of alienation from God that the inner self feels dismantled. . . . That is the resonance of the symbol for John. Night signifies that which comes upon us and takes us out of our own control; it announces that as the place of resurrection. A God who heals in darkness—this is John’s word of hope in a destabilised [sic.] world.7
The challenge of being in the dark times may be mitigated by prayerfully remembering the words of Psalm 23 wherein our journey through the valley of the shadow of death is in the company of the Good Shepherd.
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