The texts from the Roman Catholic Lectionary today invite us to contemplate the events of our life that have fed us with insight into the path toward fullness of life.
Paths to Life
In the reading from 2 Kings, Elisha feeds one hundred men.
“when they had eaten, they had some left over,”1
Psalm 145 praises the Greatness and the Goodness of God.
* [Psalm 145] A hymn in acrostic form; every verse begins with a successive letter of the Hebrew alphabet. Acrostic poems usually do not develop ideas but consist rather of loosely connected statements. The singer invites all to praise God (Ps 145:1–3, 21). The “works of God” make God present and invite human praise (Ps 145:4–7); they climax in a confession (Ps 145:8–9). God’s mighty acts show forth divine kingship (Ps 145:10–20), a major theme in the literature of early Judaism and in Christianity.2
The reading from the Letter to the Ephesians emphasizes unity in the Body of Christ.
* [4:1–16] A general plea for unity in the church. Christians have been fashioned through the Spirit into a single harmonious religious community (one body, Eph 4:4, 12; cf. Eph 4:16), belonging to a single Lord (in contrast to the many gods of the pagan world), and by one way of salvation through faith, brought out especially by the significance of baptism (Eph 4:1–6; cf. Rom 6:1–11). But Christian unity is more than adherence to a common belief. It is manifested in the exalted Christ’s gifts to individuals to serve so as to make the community more Christlike (Eph 4:11–16). This teaching on Christ as the source of the gifts is introduced in Eph 4:8 by a citation of Ps 68:18, which depicts Yahweh triumphantly leading Israel to salvation in Jerusalem. It is here understood of Christ, ascending above all the heavens, the head of the church; through his redemptive death, resurrection, and ascension he has become the source of the church’s spiritual gifts. The “descent” of Christ (Eph 4:9–10) refers more probably to the incarnation (cf. Phil 2:6–8) than to Christ’s presence after his death in the world of the dead (cf. 1 Pt 3:19).3
The Gospel of John is the sign of Jesus 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.4
Steve Scholer comments that the same message Jesus gave to the multitude that day, about generosity and giving without counting the cost (as he has imagined today in his reflection), is one we hear today. But are we listening? Are we willing to share what we have with the poor and needy, or do we think that one person will miraculously appear and satisfy the needs of those less fortunate?
Just think what a miracle it would be if we, like the masses assembled on the hillside, put in a little bit more then we took out, gave a little bit more of ourselves to those we love than we expected in return. Isn’t that what we as Christians are called to do?5
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)6
The Word Among Us Meditation on John 6:1-15 comments that every gift he gives is meant not just for us; it’s meant to shape how we speak and act so that we can become stronger witnesses to his love.
Like manna from heaven, Jesus’ grace is always showering down on us. May we learn how to receive it and always be ready to offer it to the people around us! “Thank you, Jesus, for always giving me what I need! Please show me how to share your blessings with everyone else.”7
Friar Jude Winkler connects the action of Elisha to Jesus' sign in the Gospel. Humility, gentleness, and patience are marks of unity in the Church. Friar Jude notes how the Gospel alludes to Psalm 23 and is referenced by instructions around the Eucharist in the Didache.
Peter Edmonds SJ, a member of the Jesuit community in Stamford Hill, North London, comments on the “signs” in the Gospel of John.
Nor does John include what in the Synoptics are called ‘miracles’, or ‘acts of power’ (Greek: dunameis). In their stead, he presents us with a series of events which he calls ‘signs’ (Greek: semeia), which provide occasion for teaching, dialogue and at times confrontation. We have already mentioned the first ‘sign’ at Cana in our ‘prologue’ section (2:1-12). The second is the healing of the official’s son, which also takes place at Cana (4:46-54). The third is the healing of the sick man at the pool (5:1-9), the fourth the multiplication of the bread (6:1-15), the fifth the cure of the blind man (9:1-7) and the sixth the raising of Lazarus (11:38-44). This makes six, but the perfect number is seven: the seventh and final sign is his being lifted up on the cross and his ascension into heaven (chs.18-21).8
Barbara Holmes comments that living in a transitional age such as ours is scary: things are falling apart, the future is unknowable, so much doesn’t cohere or make sense. We can’t seem to put order to it. This is the postmodern panic. It lies beneath most of our cynicism, our anxiety, and our aggression. Yet, there is little in the biblical revelation that ever promised us an ordered universe. The whole Bible is about meeting God in the actual, in the incarnate moment, in the scandal of particularity. It is rather amazing that we ever tried to codify and control the whole thing. Barbara Holmes confirms what we and others have long suspected—that great suffering and great love are the two universal paths of transformation.
We can identify three common elements in every crisis: The event is usually unexpected, the person or community is unprepared, and there is nothing that anyone could do to stop it from happening. Even if there are signs everywhere that something is not right, we tend to ignore the warnings and the signposts. Not even sky writing, or messengers from other worlds, would be able to shift our gaze from the comfort of our daily routines. Thus, the slave catchers, the roundups for native removal, the pandemics, devastating hurricanes, and volcanic eruptions catch us off guard. . . . When the unexpected happens during a communal crisis, we are not alone. We are with friends and neighboring villagers, and we all experience the same break in reality. Bereft of words, all of us hold the same question: How could this be happening? . . . I consider crisis contemplation to be an aspect of disorder that prepares communities for a leap toward the future.9
Our transformation through experience of love and suffering reveals the fullness of life in following in the path of Christ.
References
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