The texts from the Roman Catholic Lectionary today challenge us to contemplate the experience of Love in all its manifestations, through which we receive the most fullness in our lives.
The reading from the Book of Exodus describes how God provided the quail and the manna as food in the desert.
* [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 tells of God’s Goodness and Israel’s Ingratitude.
* [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
The reading from the Letter to the Ephesians contrasts the Old Life and the New.
* [4:17–24] Paul begins to indicate how the new life in Christ contrasts with the Gentiles’ old way of existence. Literally, the old self (Eph 4:22) and the new self (Eph 4:24) are “the old man” and “the new man” (anthrÅpos, person), as at Eph 2:15; cf. note on Eph 4:13.3
In the Gospel of John, Jesus begins the Bread of Life Discourse.
* [6:22–71] Discourse on the bread of life; replacement of the manna. Jn 6:22–34 serve as an introduction, Jn 6:35–59 constitute the discourse proper, Jn 6:60–71 portray the reaction of the disciples and Peter’s confession.4
Chas Kestermeier, S.J. comments that Paul describes baseline human beings, the kind we find in every culture, at every age, and with every stage of refinement. These people live only on the level of the material – what they can sense, what they believe is logical – but in fact these “material” humans have no serious thought as to who or what they are or are called to be, no ambition to reach higher than wealth, status, and power – and that often with complete disregard for what it costs them or those around them.
We must find rebirth in the “new man created in God’s image,” and that is Christ himself. In him and through him we will discover that holiness which I would call the purity of transparency, an openness of desire and act, a life with a humble, patient, and true love at the center – and that love is Christ himself. Jesus says, at the end of today’s Gospel reading, “I am the bread of life; whoever comes to me will never hunger, and whoever believes in me will never thirst.” What do I personally feel the Spirit calling me to, here in what Paul is saying?5
Don Schwager quotes “God is our landlord,” by Saint Augustine of Hippo, 354-430 A.D.
"Our wish, you see, is to attain to eternal life. We wish to reach the place where nobody dies, but if possible we do not want to get there via death. We would like to be whisked away there while we are still alive and see our bodies changed, while we are alive, into that spiritual form into which they are to be changed when we rise again. Who wouldn't like that? Isn't it what everybody wants? But while that is what you want, you are told, Quit. Remember what you have sung in the psalm: 'A lodger am I on earth.' If you are a lodger, you are staying in someone else's house; if you are staying in someone else's house, you quit when the landlord bids you. And the landlord is bound to tell you to quit sooner or later, and he has not guaranteed you a long stay. After all, he did not sign a contract with you. Seeing that you are lodging with him for nothing, you quit when he tells you to. And this, too, has to be put up with, and for this, too, patience is very necessary." (excerpt from Sermon 359A,8)6
The Word Among Us Meditation on Exodus 16:2-4, 12-15 comments that the needs that loom before us can make us forget God’s faithfulness. It’s like the crowd following Jesus in today’s Gospel: they searched for him, not because they had seen healings and miracles, but because he had filled their bellies (John 6:26). Even when Jesus told them that he was the “bread of God,” the One who came down from heaven to give life to the world, they still seemed preoccupied with physical food (6:33). It can be hard to trust that in the long term, God will bring good out of a hard situation when all we want is relief. It can be a challenge to remember his promises when all we can see is what we’re lacking. We need a sign of God’s faithfulness, a reminder that he takes care of us.
The Eucharist is that reminder. Day after day, Jesus offers himself: the Bread come down from heaven. So today, when you receive Communion, place those pressing needs before the Lord. Receive him and know that he has you in the palm of his hand. “Lord Jesus, you are the Bread of Life. Help me hunger for the food that endures.”7
Friar Jude Winkler discusses the nature of the manna provided by God to the Israelites in the desert. The author of Ephesians appeals to the community to live with integrity and abandon bad ways. Friar Jude connects Jesus to Lady Wisdom in the first part of the Bread Of Life Discourse. He uses the Stop Sign to illustrate our call to look beyond the material.
Fr. Richard Rohr, OFM, concludes that only vulnerability forces us beyond ourselves. Whenever we see true pain, most of us are drawn out of our own preoccupations and want to take away the pain. For example, when we rush toward a hurting child, we also rush toward the suffering God. We want to take the suffering in our arms. That’s why so many saints wanted to get near suffering—because as they said again and again, they meet Christ there. It “saved” them from their smaller untrue self. The Rev. Dr. Jacqui Lewis preaches about the gift of this two-fold path. Grief puts us in touch with our vulnerabilities.
I think the feeling of grief lets us know the power of wounds to shape our stories. I think it lets us know how capable we are of having our hearts broken and our feelings hurt. I think it lets us know the link that we each have because we’re human. Because we’re human, we hurt. Because we’re human, we have tears to cry. Because we’re human, our hearts are broken. Because we’re human, we understand that loss is a universal language. Everybody grieves. All of humanity grieves. All of us have setbacks, broken dreams. All of us have broken relationships or unrealized possibilities. All of us have bodies that just don’t do what they used to do. Though grief is personal, every person grieves. [1]8
Our impulse to provide loving support to others in need is a visible sign of our transformation through Jesus as our Bread of Life.
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