Good Shepherd Sunday

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Scripture: Lectionary #51. 4/29/12. Good Shepherd Sunday. Acts 4:8-12.
Psalm 118:1.8-921-23.26.21.29. I John 3:1-2. John 10:11-18:

This Sunday, the Fourth Sunday after Easter, is a celebration of Jesus
Christ as the Good Shepherd. The Gospel of John dedicates the entire
chapter ten to this theme emphasizing the different roles of the
Shepherd. Today, we look more at the relationship of the shepherd to
the sheep and the sheep to the shepherd. We need to lay aside our
contemporary images and reluctances about this image given to us by
the Fourth Gospel’s inspired author. Seeing it in the context of the
entire chapter as well as surrounded by the Psalm Response and the
First and Second Reading we can come to appreciate the image as having
a very deep message for us.

The Psalm speaks of the “keystone” rejected by the builders becomes
the chief living stone for the believers. A keystone is the one that
holds the other stones together whether it be the foundational stone
at right angles to a corner of a building or the top central stone
within an arch. The image comes from a psalm that is a national
celebration psalm. This was taken up by the early Christians as one of
the most cited of psalms in the New Testament as well as one that is
frequently recalled during this Easter Season. We see Jesus as the
keystone and the exemplary pastor in the readings from John and from
this excellent psalm 118. It is especially the final ten verses of it
that are heard often during this time of joy, peace, and exultation at
the event of Jesus’ rising from the dead.

Our Evangelist does not give us a parable in relating this story and
image of who Christ is for the community of John, the Beloved
Disciple. Rather than the translation of Good alone with Shepherd, we
must see it as an example story thus Jesus is the exemplary model for
being a pastor, a shepherd, for those who follow him. We transfer the
image from the world of sentient animals to that of rational
beings—humans like we are. We are called to be shepherds ,that is,
leaders who help those who are in need of being led and educated to
listen carefully to the one who brings them to a resting place of
peace and nourishment.
We learn that like Jesus we are to be in control of our lives so as to
lay them down for the good of others. As Shepherd he did this for the
universal mission he had—he has other sheep that are not of the one
fold that he is now watching. These too must be led to join the flock
through his care, concern, and love for all of us. His heart is always
ready to protect those who are being educated to hear the voice of
Jesus—especially children and orphans and the poor. These are often
fragile and weak. They need excellent leaders and teachers and that is
our mission to be pastors in this world. The word is universal not
only for “pastoral ministers” of a structural church. We are to be
exemplary models of who Jesus is as shepherd. He speaks of his being
this while sharing his relationship with the Father. This relationship
is then extended to others seen in the image of the sheep. All are
called to be other Christs, other exemplary shepherds. We grow into
this call from being sheep to becoming shepherds. It is a maturing
process in the life of a Christian dedicated to bringing about the
kingdom of God.

The second part of the chapter is dedicated to this more personal
relationship dimension in the life of the exemplary shepherd to his
sheep. Listening, recognizing the living voice of Jesus is brought
about by our following him wherever he goes and leads us. Verdant
pastures lie ahead for us as we are not only following this exemplary
shepherd but actually participating in his very life through the
sacraments of Easter—Baptsim and the Eucharist. We follow, we
listen, we are attentive, we feel his concern and care for us. We
come to realize he is the exemplary model for leadership and mission.
Peace, joy, and exultation are ours when we become like him. Amen.
Alleluia. Alleluia.

Word and Sacrament

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Scripture: Lectionary 278. 4/28/12. Acts 9:31-42. Psalm
116:12-13.14-15.16-17. John 6:60-69.

Chapter six ends on a sad note in John’s Gospel. We are at the end of
the Discourse and now have a summary and a conclusion that bring the
entire chapter together. Because of the realism of the words of Jesus
about eating his flesh and blood they understood this in a way that
would be contrary to the Jewish custom of refraining from blood and
flesh eaten together. For them this statement easily bordered on
cannibalism and many of his disciples left him. We are left with
Jesus and his Twelve Apostles (including Judas, despite what is
mentioned in this same pericope about him). Jesus says, “Do you want
to leave me, too? “ Simon Peter answered him for the other eleven
Apostles by saying, “Lord, to whom shall we go? You have the words of
eternal life. We have come to believe ; we are convinced that you are
God’s holy one.” (John 6: 69).

Since we have read the whole of chapter six with the beginning sign of
the multiplication of the loaves and fish, we are able to see the
importance of contextual reading in both the New Testament and the Old
Testament. This is a primary rule in interpretation. We are also
encouraged by the scholars to stay within the same Gospel when trying
to find the meaning of the text. We hear Jesus speaking of the
mystery of his coming down from heaven again and of the Bread of Life
in the context of what has happened during this Passover he is to
celebrate with the apostles in Jerusalem. Jesus has shown himself as
the manna that has come down from heaven that is different from that
of Moses and the people who were in the desert.
We realize also that the text of John has three distinct times within
it—the time of Jesus, the time of the teaching and setting up of
apostolic preaching, and finally the time of the Church and its
foundation upon the sacraments of Baptism and Eucharist. We may,as
many have done, like to see verse 63 as a key to our interpretation :
“The words I spoke to you are spirit and life. Yet among you there are
some who do not believe.” This does not seem to be the
meaning of the discourse on the Eucharist seen within the whole of
chapter six and the entire purpose of the Gospel. Simon Peter is
giving us the purpose of the Gospel with his response (as we have
already seen in a prior meditation) : “Jesus performed many other
signs as well—signs not recorded here—in the presence of his
disciples. But these have been recorded to help you believe that Jesus
is the Messiah, the Son of God, so that through this faith you may
have life in his name.” (John20:30-31).

The giving of Jesus’ life on Calvary, the last and greatest of the
signs, is central to the meaning of the Eucharist. In my reading of a
commentary from the last century, Sir Edwyn Hoskyns gave me the key to
the meaning of this discourse: “The Incarnation, Death, and
Resurrection of the Christ are the necessary prolegomena, not only to
eating his Flesh and drinking His Blood, but also to understanding
what this means.” ( Hoskyns, Fourth Gospel, page 300).
We are blessed to have three levels of understanding the Gospel of
John wherein we are led not to separate the words of Jesus from the
sacramental life of the Church and to accept the truth of the
Evangelist in recording the purpose of his Gospel which is one of
faith in the person of Jesus both through words and through deeds and
signs. The Sacrament of the Eucharist is not merely a symbol of these
revelations in the Fourth Gospel but also the reality of the Real
Presence, the Body and Blood of the Lord, under the humble elements of
bread and wine. Amen. Alleluia! Alleluia!
 

Eucharist Discourse

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Scripture: Lectionary #277. 4/27/12. Acts 9:1-20. Psalm 117:12. John 6:52-59:
As we come to the last part of Jesus’ discourse on the Eucharist, we
are informed that this took place in the synagogue at Capernaum. This
is an excellent way of identifying the theological outlook of the
Fourth Gospel which is seen at Passover time when the readings in the
synagogue would be based on the Feast of Passover and Jesus’ realism
in referring to it would fit perfectly. John always surprises us with
his insights of both a liturgical and historical nature. There is no
doubt that this discourse did take place during the Passover. Jesus
has only one mentioned in the Synoptics, but here in John we have
Jesus’ ministry extending to more than one year. The mention of three
Passovers in the reading of this Gospel attests to a longer ministry.
Perhaps, this is the first Passover event taking place in the northern
section of Galilee. Jerusalem will later be the final Passover when
Jesus is the Lamb of God sacrificed at the same time the lambs were
being led to be slaughtered for the Passover.

The final part of Jesus’ Eucharistic dialogue is so blatantly real
that it shocks his listeners. The physical act of eating his flesh
and blood are repelling to those who do not understand the necessity
of absolute faith in Jesus as the Bread of Life to still remain with
him after hearing this part of the dialogue. Flesh and blood for the
listeners of Jesus’ time is extremely difficult because they do not
ingest of the blood of animal (like the Paschal lamb) with its flesh.
Blood is the symbol of life. We as Jesus’ contemporary disciples
understand this in the light of the sacramental quality of the
Eucharist and as Catholics in our understanding of the Real Presence.
There never has been anything resembling cannibalism in our teaching
of this passage and in our sacramental theology about it. We realize
why religious dialogue is sometimes so difficult because one must
enter into the very shoes of the other to sense the meaning of his or
her religious beliefs. Texts interpreted literally then and now show
that only Peter on this occasion spoke up and believed in what Jesus
was really saying about his flesh and blood. We join him in saying,
“Lord, to whom shall we go? You have the words of eternal life.” (John
6:68). In reading John’s Gospel the literal meaning is only a start.

There are several levels of meaning in this profound Gospel based on the
historical reality of Jesus and his words and signs.
During this season of Easter we reflect on the Eucharist and Baptism.
It is a faith inspired reflection that assimilates the entire context
of the Johannine meaning of chapter six. We remember that this Gospel
like the others is written in the perspective of knowing the Lord is
risen from the dead and has fulfilled the promises he made to us. The
Eucharist is to be seen within the perspective of the Resurrection.
Our resurrection faith gives life to Jesus’ words and signs. Both lead
to deepening our faith, hope, and love. Eternal life is part of the
sharing in the resurrection of Jesus who is the first fruit of this
grace and gift of God in Jesus’ real body and blood. Amen. Alleluia.
Alleluia.

Philip and the Eunuch

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Scripture: Lectionary #276. 4/26/12. Acts 8:26-40. Psalm
66:8-9.16-17.20. John 6:44-51:

Luke has as one of his principal themes the Holy Spirit. Often this is
rendered just as Spirit or Spirit of Jesus in the Acts. In the early
tradition of the Christians it was also considered the power of God
through this word Spirit. For us, in reading Luke-Acts the rendering
of Holy Spirit is helpful as we meditate on these texts from the Acts
of the Apostles. The scene about Philip and the eunuch leads us to
see that the Holy Spirit has already been active in the deacon and
probably the apostle Philip (the same person?). Words show the
dynamism of the Spirit which blows where the Spirit wills. In our
passage we learn that Philip “launches into his interpretation of the
passage from Isaiah—one of the Suffering Servant hymns in
Deutero-Isaiah. At the end of the baptism of the eunuch we hear of the
Holy Spirit “snatching” Philip away and he lands in Azotus.
Incidentally, this is the first African to be converted to the

Christian faith through the baptism administered by Philip. We know of
the apostle Philip through John’s Gospel and also here in Acts chapter
six and the present chapter.

The Holy Spirit acts promptly and propels people into action for the
service of the Body of Christ, the Church. Peace, joy, and
effectiveness are signs that the Spirit is present.

The sacrament of Baptism is paralleled with Jesus’ discourse on the
Eucharist which continues throughout chapter six of the Fourth Gospel.
Jesus proclaims, “Let me assure you, he who believes in me has
eternal life. I am the Bread of Life.”

During the Easter season these two sacraments continue to be the theme
of many of our liturgical readings both in the daily prayer of the
Church and in the celebration of the Eucharist. They continue to
deepen our life by increasing our love for Jesus and for one another.
The universalism of Luke is seen in the story of the eunuch seeking
baptism from Philip. We join in thanks with the Response of the Psalm:
“Let all the earth cry out with joy to the Lord.” Amen. Alleluia.
Alleluia.

Bread of Life

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Scripture: Lectionary #275, 4/25/12. Acts 8:1-8. Psalm 66:1-3.4-5.6-7.
John 6:35-40:

In our listening to the Gospel of John during this Easter season we
are led to think about it on three levels: first, the time of Jesus or
the historical remembrance of that time by the Evangelist; secondly,
we are now familiar that symbolism is part of the way in which John
presents Jesus, for example, today Jesus is the Bread of Life. The
third level of interpretation of John is the theological which is
meant for the community of the Beloved Disciple. The Christology is
high and transcendent, but this is based on the historical reality of
the Word made flesh by being born of a human woman whom Jesus
addresses with that title, while John always refers to her as the
mother of Jesus. The historical foundation for Jesus of Nazareth is
his birth from Mary of Nazareth. Even non-believers and non-Christians
know this is the origin of Jesus.

The Fourth Evangelist is continuing to develop the theme of Jesus as
Bread of Life and we are privy today to the discourse that Jesus
himself is relating to those who are surrounding him and in dialogue
with him. We too are in the same situation when we turn to the Gospel
of John in prayer or in the liturgy. John is the most contemplative of
the evangelists. He focus on a given point, theme, or symbol while
always going to a higher level similar to one ascending a spiral
staircase but always focusing on the fount below with its flowers and
water spray. Every set of ascending stairs gives us a different
perspective of the object seen or contemplated. John does this both
in his Gospel and his first epistle. The objects contemplated are
often the great theme of faith and that of love. We are to contemplate
while always going to the higher level to see these gifts that Jesus
has given to us for our nourishment as the Bread of Life.
We have known that the first part of his gospel focuses on faith in
the real person of Jesus. The second develops our insight and view of
love seen from the Johannine perspective and that of the Jesus that
the Fourth Evangelist images for us. We therefore share in a
relationship and encounter with the living Jesus who has risen from
the dead. Our baptism gives us the gift of faith and trust in the
personal presence of Jesus in our life and that of the Church. We are
led then to the Bread of Life or the Eucharist through our growing and
ascending in this life of faith. The spiral staircase approach of John
helps us to do this while giving us the same themes over and over
again. Symbolic language opens up the word of God to many beautiful
ways of looking at Jesus. Symbols like water, bread, spirit, way,
truth, life speak to everyone. Then the big breakthrough is that in
today’s selection Jesus applies the I AM statement to the symbol of
the Bread of Life. It is the first use of Ego Eimi ( I AM) in the
Gospel and points to his transcendence.

When we enter into a contemplative mode of prayer with the Fourth
Gospel we need to open ourselves to ascending the staircase and give
ourselves new depth perception. We move from the literal and
historical to the symbolic and then the theological. A quiet place
and a prayerful attitude are the keys to this way of meditating on the
Gospel of John. Jesus is assuring us that when we know him as the
Bread of Life we will be able to enter into his own life of
resurrection and afterlife. Amen. Alleluia. Alleluia.

Stephen, Proto-Martyr

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Scripture: Lectionary 274. 4/4/24. Acts 7:51-8:1. Psalm
31:3-4.6.7.817.21. John 6:30-35.

Tragic words end the first reading from Acts, “Saul concurred in the
act of killing.” This same person will have such a turn-about
experience through an encounter with the risen Christ that he will be
a light for the nations and will be revered in our tradition as the
Apostle to the Gentiles. His new name through Baptism will be Paul.
It is Stephen who is martyred while Saul sees this happening and
stands by while the Spirit-filled Stephen dies. We have already
learned that he is one of the deacons chosen to minister to the widows
who spoke only Greek. He became a servant to the poor of Yahweh, he
was a servant of the servants. His name will be remembered in our
tradition as the “proto-martyr” that is, the first one to shed his
blood as a martyr for the Gospel of Jesus Christ. We celebrate his
feast in the sanctoral cycle on Dec. 26, the day after Christmas. The
birth of Jesus is foreshadowed in the Cross through this commemoration
of one who was the first to die for Jesus.

We have learned that the Holy Spirit is one of the strong themes
within Luke’s Gospel and even more so in the Acts of the Apostles.
Stephen from the first moment he appears in Acts is said to be under
the guidance and power of the spirit (God’s Holy Spirit). This will
continue in his serving the widows, taking care of the poor, then
preaching to his own people and their leaders who will put him to
death saying that he blasphemes and is trying to negate or talk down
the Torah. What is of the Spirit cannot in anyway take down or speak
against the Holy Scriptures (the Torah or Law of Moses). Stephen’s
long sermon is entirely a recalling of the texts of the Hebrew Bible
and applying them as promise and fulfillment in Jesus Christ, his Lord
and Savior. Since his words of wisdom cannot be overcome, physical
might is used against him and he is stoned to death.
In our passage we see that Stephen is a Christ-like figure that
carries on the message of Jesus and imitates his life even in his
death .He prays, “ Lord Jesus, receive my spirit.” Jesus says upon
dying “Into your hands I commend my spirit.” Stephen like Jesus
forgives those who put him to death, “Lord, do not hold this sin
against them.” Stephen thus mirrors Jesus and the call to be his
servant as a deacon who preaches, serves the poor, and has the courage
to testify to the Resurrection—the conviction of a believing
Christian.

Our Psalm and its response confirm what Luke is telling us about the
spirit of Stephen. We pray it, too, “Into your hands, O Lord, I
entrust my spirit.” We know that spirit is the breath of life (see
Psalm 146:4); Stephen entrusts his life into God’s hands. He is truly
righteous, a saint, and the proto-martyr. Jesus tells us, “I tell
you, if anyone openly declares himself for me in the presence of men,
the Son of man will declare himself for him in the presence of God’s
angels.” (Luke 12:8). We also hear the echo of Jesus in these words of
Paul, the convert, “No greater love does one have than to lay down his
life for his friends.” May we keep the memory of Stephen’s heroic
life in mind throughout the hours of this day.Amen. Alleluia.

Alleluia.

Works of God

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Scripture: Lectionary: 273. 4/23/12. Acts 6:8-15. Psalm
119:23-24.26-27.29-30. John 6:22-29:

We have learned from an early reading in Acts that Stephen is one of
the deacons who was selected to help the widows with their need for
food and shelter. He is said to be filled with the Spirit. We will see
that he is so convinced about Jesus’ and his work and mission that he
will preach and testify to it in the Synagogue called the Synagogue of
Roman Freedmen (Jews from several important places in the Middle East
and Mediterranean). His witness is strongly opposed by them. Soon he
will deliver the longest sermon in the Acts. He will be charged as
speaking against the Mosaic Law (Torah) and even against God! Then he
will be stoned to death and become the first named martyr in the
emerging Christian community. As the proto-martyr he is an imitator of
Christ in word and in works.

The Gospel continues with a transition scene before the discourses on
the Eucharist by Jesus. Jesus is followed by the crowd and now he
addresses them for their motivation of wanting more bread to eat. He
tells them that the bread most necessary is himself, the Bread of
Life. We recall how he uses the same actions as we have in the
Mass—bless, break, thank and distribute the bread and the fish. This
sign is among the seven given by John who uses the word “semion” or
sign rather than the word for miracle. Like the sacraments a sign
points to someone or something or some way beyond itself. In John the
seven signs are meant to help us believe in Jesus not in the miracle
itself but to “look beyond the miracle” and to believe in the one who
has accomplished it.

Jesus tells us, “You should not be working for perishable food but for
food that remains unto eternal life.” Jesus is leading them and us to
have an absolute trust and a firm commitment to believe in Him as the
Bread of Life, our nourishment for the journey to eternal life. We
are the community of Jesus who believe in him not only through the
Scriptures but through the sacraments, especially Baptism and the
Eucharist. They help us to accept the fact that he is risen from the
dead and that we too will share in that grace. We need to look beyond
our reasoning and on what we see. Then we are blessed as those who
believe and have not seen Jesus in the flesh or in his resurrection
from the dead. We come to know him in the love we have for one
another. We learn from John that God is love (Agape).

Fr. Mac Rae, S.J. has this comment on the question of those seeking
more physical nourishment from the Lord: “Then they said to him. ‘What
should we do in order to perform the works of God?’ Jesus gave them
this answer, ’This is the work of God, that you believe in the one he
has sent.’ As we will continue to observe “Doing God’s work” for the
Fourth Gospel is a matter of coming to faith, or bringing people to
faith. The relation of “works” to “signs” is a close one , but it
suggests different levels of understanding of what Jesus is doing and
what his followers are to do (see, e.g. 9:4). Amen. Alleluia.
Alleluia.

048. docScriptu…

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Scripture: Lectionary # 48. 4/22/12 Third Sun. Easter. Acts
3:13-15,17-19. Psalm 4:2.4.7-8.9. I John 2:1-5 Luke 24:35-48

Chapter 24 has always been one of the most encouraging and touching
for me throughout the years. It continues to be so as I stretch toward
the eighth decade of life. It means much more as I do so and the words
of the disciples to Jesus make a lot of sense: “And they drew near to
the village to which they were going, and he acted as though he were
going on. And they urged him saying, ‘Stay with us, for it is getting
toward evening, and the day is now far spent.”

Our narrative on this Sunday, the day of the Resurrection, is the last
of the appearances that are called Resurrection Appearances. It is a
summary of the other extraordinary things Jesus said and done and how
he fulfilled the promises they had heard and read from their
Scriptures : Torah, Prophets, Psalms. The present narrative strikes
me as speaking of the reality of his humanity and how it passes from
death into new life just as Jesus passed through the doors on that
first Sunday of his Resurrection. Resurrection is both a human and
divine mystery. In it the words from the Epistle to the Hebrews are
affirmed: “Jesus Christ is the same, yesterday and today, and
forever.” (Heb.13:8). Yes, Jesus is the Alpha and the Omega, the
beginning and the end as the last book of Scripture states in
Rev.21:6, 22:13. Luke, in giving the end of Jesus’ story of life here
on earth has also gone on to tell us about the new life Jesus has now
and in eternity. Luke is rapidly sketching out the whole mystery of
Jesus in this last chapter of his Gospel. Life will continue in all of
us through what we learn from the Acts of the Apostles.

Sometimes we are asked to imagine what heaven will be like, but
unbelievers scoff at such a thought. Scholars insist on symbolizing
the Resurrection and do not touch upon the resurrection accounts with
a faith perspective. However, there are some who do. One great student
of St. Luke’s Gospel and Acts Is Father Robert Karris, O.F.M. He
compares chapter 24 to a magnificent quilt that has been put together
from a group of individuals who have made their small contribution
with their specific sewing or pattern. But Luke, like the final one
who knits it all together gives us this beautiful masterpiece of a quilt in his final
chapter. In concluding his short commentary on the Resurrection
Narratives in Luke says, “Thus, despite the scandal it might cause
among his body scorning readers, Luke must champion the point that the
redemption promised to those who follow Jesus is not limited to their
spiritual element but embraces their entire human person.” We
conclude with Jesus’ words :”I am risen, and am still with you.”

Walking on Water 4/21/12

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Scripture: Lectionary # 272, 4/21/12. Acts 6:1-7. Psalm
33:1-2.4-5.18-19. John 6:16-21:

Walking on water is no easy task! In fact, only Jesus seems to be the
only one who has done this in the history of humankind! He is seen by
the apostles who are weathering a tough storm on the Galilee Lake.
Suddenly they find themselves ashore. We learn from Luke that Peter
tried to walk on the water but he started to drown and Jesus rescued
him. Most of think we could do what Peter had done, but not even a
few steps are possible for us while trying to walk on water.
We can only succeed in our difficult tasks that are part of the work
and ministry that are ours in the calling that we have as married,
singled, or vowed people. These difficult tasks, and even more
difficult trials, require of us a great trust in the power of the
Spirit working through Jesus. Only with absolute trust in Jesus, the
Spirit, and the Father are we able to accomplish extraordinary tasks
for the Kingdom of God. Saints were able to do this through their
surrender to God and their absolute and complete trust in our Creator
and our Redeemer.

Like the first Christians referred to in the Acts of the Apostles we
need the gift of prayer and the power of God’s word, the Gospel,
within our hearts. This needs to be a community endeavor not just a
private “God and me” relationship. Prayer, liturgical celebrations,
sacraments, and community support are necessary to progress in our
relationship with God. We may then are led to this absolute trust
necessary for doing extraordinary things, but walking on water is not
among them.

Not losing confidence in ourselves as beings who are made in the image
and likeness of God we develop as spiritual persons and learn daily to
have absolute trust in God and Jesus and the Spirit. They will always
lead us safely to the shore. We must remain in the boat which is a
symbol for the Church, for the Christian community, for our family.
We stay at table—especially at the table of the Eucharist. These are
the way we walk on the waters of the sea of life and the spiritual
journey God has entrusted to us. Jesus awaits us on the shores of the
Kingdom of God. We pray about this through our Psalm for the day
which has the following response: “Lord, let your mercy be upon us, as
we put our trust in you.” (Psalm 33,verse 24). Amen. Alleluia.
Alleluia.

Eucharist sign

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Scripture: Lectionary #271. 4/20/12. Acts 5:34-42. Psalm 27:1.4.13-14.
John 6:1-15.
Whenever we read Luke either in his Gospel or in the Acts of the
Apostles the city of Jerusalem is key both as a historical location
and also as a theological theme within Luke. Keep in mind that Rome
will be the endpoint of this Jerusalem based theology which will be
extended to the whole of the Roman empire and wind up in its capital
city. This is part of Luke’s concern for universal salvation and
evangelization. We are presently at the beginning of the journey so
Jerusalem is the key location of what is happening. The Temple is
central to this location theology of Luke, and, it is, of course in
Jerusalem.
Jesus had given his stirring prophetic words to those who gathered in
the Temple area or near it. The apostles now take his place and
continue to do their witnessing and proclaiming of the holiness and
power of the Name of Jesus. The authorities, on the other hand, are
refusing to allow this and have imprisoned Jesus’ followers. It
happens that one member of the Sanhedrin does not agree with
imprisoning them or stopping them. He is wise and uses two other
events that led to nothing (he is referring to the uprising of Theudas
and then a messianic pretender in Galilee named Judas who had four
hundred or so followers. The wise person in the Sanhedrin has the
following noteworthy insights about the apostles:”My advice is that
you have nothing to do with these men. Let them alone. If their
purpose or activity is human in its origins it will destroy itself.
If, on the other hand, it comes from God, you will not be able to
destroy them without fighting God himself.”
In turning to our beautiful Psalm we are reminded that these are
especially prayed in Jerusalem and the Temple during the time of
Jesus. The apostles were faithful to praying them daily in the Temple
during these days. We, too, have the opportunity of entering into
their spirit as we pray the antiphon for today: “One thing I seek: to
dwell in the house of the Lord.” (Psalm 27:4). The whole psalm is
worth our time to meditate upon or use for our personal lectio divina
(sacred reading and reflection).
John’s Gospel is considered by many scholars to be a sacramental one.
It emphasizes Baptism and the Eucharist. Today we have the magnificent
scene of the multiplication of the loaves and the fish. It is one of
the seven signs given to us in John’s Book of Signs (his first twelve
chapters). John does not call these marvels of Jesus miracles; he
calls then signs that are meant to go beyond what we see and
experience and to be lead to belief in the spiritual significance of
the signs that are recorded. (see John 21 at the very end). By
listening carefully to the actions narrated here in chapter 6:1-15, we
learn that Jesus took the loaves, gave thanks (eucharistein in the
Greek of the N.T.) and distributed them. This certainly is more than
a historical miracle. It recalls the actions of Jesus at the Last
Supper when in the other three Gospels we learn that this is the Body
of Jesus and the Blood of Jesus recalled not only in memory but given
by Jesus as the sacrament of His Real Presence in the Eucharistic
elements of bread and wine. The Eucharist is a key to the Resurrection
just as John’s sign here is a key to his remembrance of the sacrament
of the Eucharist. Amen. Alleulia.