The Bread of Life for Us all

Nineteenth Sunday in Ordinary Time

Id-19-il Hadd matul is-Sena

Il-Hobz tal-Hajja   

Messalin B  pp 436

Reading 1                                        

1 Kings 19:4-8

Elijah went a day's journey into the desert, until he came to a broom tree and sat beneath it. He prayed for death saying: "This is enough, O LORD! Take my life, for I am no better than my fathers." He lay down and fell asleep under the broom tree, but then an angel touched him and ordered him to get up and eat. Elijah looked and there at his head was a hearth cake and a jug of water. After he ate and drank, he lay down again, but the angel of the LORD came back a second time, touched him, and ordered, "Get up and eat, else the journey will be too long for you!" He got up, ate, and drank; then strengthened by that food,

he walked forty days and forty nights to the mountain of God, Horeb.

L-Ewwel Qari

Qari mill-Ewwel Ktieb tas-Slaten  19, 4 – 8

F'dak iz-zmien,  il-Profeta Elija rhiela lejn id-dezert. Wara jum mixi waqaf, inxtehet  taht sigra tal-gummar, talab li jmut,  u qal:  "Issa bizzejjed, Mulej; hudli 'l hajti,  ghax m'iniex ahjar minn missirijieti!" U mtedd ghad-dell tal-gummara u raqad. Kif  kien  rieqed  messu anglu u qallu:  "Qum u kul!" Elija dawwar  wiccu, u lemah hdejn rasu ftira mohmija u  garra ilma;  kiel  u xorob, u raga mtedd. Ghat-tieni darba gie l-anglu tal-Mulej u raga' messu u qallu: "Qum u kul, inkella ma  tkunx tiflah  ghall-mixja li fadallek." Elija qam, kiel u xorob, u bis-sahha ta' dak l-ikel u baqa'  miexi ghal erbghin jum u erbghin lejl sa ma wasal Horeb,  il-muntanja tal-Mulej. Il-Kelma tal-Mulej

 Responsorial Psalm                                 

PSALM 34:2-3, 4-5, 6-7, 8-9

 R/   Taste and see the goodness of the Lord.

I will bless the LORD at all times;

his praise shall be ever in my mouth.

Let my soul glory in the LORD;

the lowly will hear me and be glad.                 R/

Glorify the LORD with me,

Let us together extol his name.

I sought the LORD, and he answered me

And delivered me from all my fears.               R/

Look to him that you may be radiant with joy.

And your faces may not blush with shame.

When the afflicted man called out, the LORD heard,

And from all his distress he saved him.         R/

The angel of the LORD encamps

around those who fear him and delivers them.

Taste and see how good the LORD is;

blessed the man who takes refuge in him.     R/

Salm Responsorjali                                                                                  

Salm 33  (34)

 R/   Ippruvaw u taraw kemm hu tajjeb il-Mulej.

Kull hin inbierek il-Mulej,

tifhiru dejjem fommi.

Bil-Mulej tiftahar ruhi;

jisimghu l-fqajrin u jifirhu!                                R/       

Xandru l-kobor tal-Mulej mieghi,

ha nghollu ismu flimkien.

Jien fittixt il-Mulej, u wegibni,

u minn kull biza' tieghi helisni.             R/

Harsu lejh u tiddu bil-ferh wicckom

u ma jkollkomx  ghax tisthu.

Dan il-fqajjar sejjah u l-Mulej semghu,

u mid-dwejjaq tieghu kollha helsu.                  R/

L-anglu tal-Mulej jghasses

madwar dawk li jibzghu  minnu, u jehlishom.

Ippruvaw u taraw kemm hu tajjeb il-Mulej,

hieni l-bniedem li jistkenn fih.                          R/

Reading 2                                        

Ephesians 4:30-5:2

Brothers and sisters: Do not grieve the Holy Spirit of God, with which you were sealed for the day of redemption. All bitterness, fury, anger, shouting, and reviling must be removed from you, along with all malice. And be kind to one another, compassionate, forgiving one another as God has forgiven you in Christ. So be imitators of God, as beloved children, and live in love, as Christ loved us and handed himself over for us as a sacrificial offering to God for a fragrant aroma.

It-Tieni Qari

Qari mill-Ittra lill-Efesin 4, 30 –5,2)

Huti, tnikktux l-Ispirtu s-Sanntu  ta' Alla, li fih intom  issigillati  ghall-jum il-fidwa. Imrar, sahna, korla, taghjir, ghajjat, dan kollu warrbuh  minnkom, u  wkoll kull hazen iehor.   Kunu twajba ma' xulxin,  hennu ghal xulxin, ahfru lil xulxin, bhalma Alla hafer lilkom fi Kristu. Kunu, mela,  tixbhu lil Alla, bhala wlied mahbuba, u imxu  fl-imhabba, bhalma  Kristu wkoll habb lilna u ta lilu nnifsu  ghalina,  offerta u sagrificcju jfuhu quddiem Alla. Il-Kelma tal-Mulej

Gospel                                  

John 6:41-51

The Jews murmured about Jesus because he said, "I am the bread that came down from heaven," and they said, "Is this not Jesus, the son of Joseph? Do we not know his father and mother? Then how can he say, 'I have come down from heaven?'" Jesus answered and said to them, "Stop murmuring among yourselves. No one can come to me unless the Father who sent me draw him, and I will raise him on the last day. It is written in the prophets: They shall all be taught by God. Everyone who listens to my Father and learns from him comes to me. Not that anyone has seen the Father except the one who is from God; he has seen the Father. Amen, amen, I say to you, whoever believes has eternal life. I am the bread of life. Your ancestors ate the manna in the desert, but they died; this is the bread that comes down from heaven so that one may eat it and not die. I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world."

L-Evangelju

Qari mill-Evangelju skond San Gwann  6, 41 – 51

F'dak iz-zmien,  il-Lhud bdew igergru fuq Gesu ghax kien qal:  "Jien hu l-hobz li nizel mis-sema". U bdew ighidu:  "Dan mhuwiex Gesu', bin Guzeppi? Lil missieru u 'l ommu ma nafuhomx?   Mela kif  qieghed jghid:  :"Jiena nzilt mis-sema"?" Gesu' wegibhom:  "Toqghodux  tgorru  bejnitkom." Hadd  ma jista' jigi ghandi jekk il-Missier li baghatni ma jigbdux lejja;  u jien nqajmu mill-imwiet fl-ahhar jum. Hemm  miktub fil-profeti:   "U kulhadd ikun imghallem  minn Alla."     Mela kull min jisma' lill-Missier u jitghallem minnu jigi ghandi.  Mhux ghax xi hadd qatt ra  lill-Missier  hlief  dak li hu minn Alla;  hu dan li ra  lill-Missier.    Tassew, tassew nghidilkom, min jemmen  ghandu l-hajja ta' dejjem. Jiena hu l-hobz tal-hajja.  Missirijietkom  kielu l-manna  fid-dezert, u mietu; dan hu l-hobz  nizel mis-sema, biex  min jiekol minnu ma jmutx. Jiena hu l-hobz haj,  li nizel mis-sema.   Jekk  xi hadd   jiekol minn dan il-hobz jghix ghal dejjem.    U l-hobz li  jiena naghti huwa gismi ghall-hajja tad-dinja." Il-Kelma tal-Mulej

 ///////////////////////////////

///////////////////

Elijah's Power Food, and Ours

Fr. Thomas Rosica, CSB

I have always loved reading the Elijah cycle in the Book of Kings. The first book, Chapter 18, portrays Elijah as an invincible prophet who fearlessly stands up to king and prophets, but he remains so extremely human in the process! Sunday's first reading from 1 Kings 19 presents us with the great prophet who is vulnerable and subject to discouragement and fear.

Let us situate today's story in 1 Kings. In Chapter 19 we have the aftermath of Elijah's brilliant victory in the contest with Jezebel and the priests of Baal atop Mount Carmel. Just when Elijah should have been triumphant, he receives a message telling him of Jezebel's murderous intentions, and he is "afraid" (v. 3). Elijah is persecuted for his faithfulness and for demanding total obedience to one God because such loyalty threatens the powers that be who have their own ideas about whom or what people should worship.

Israel's fiery prophet immediately flees south into the wilderness of the Negev Desert. His mood is one of defeat and desolation. After all he had done for the God of Israel, his victory now seems vitiated. He has not been given the divine protection he was promised, and he only wants to die: "It is enough; now, O Lord, take away my life, for I am no better than my ancestors." There, in the barren desert, Elijah lies down under "a solitary broom tree" and asks God to take his life, claiming that he is no better than his fathers. Elijah bemoans his discouragement at his lack of success in encouraging the Israelites to be faithful.

Energy from above

Suddenly, a messenger (angel) of the Lord awakens him and tells him to eat and drink. Whereas the wicked Jezebel sends a messenger of death to Elijah, the Lord God of Israel sends him a messenger of life, who serves Elijah food and water, two essentials for survival in the harsh wilderness.

Elijah eats, drinks, but then falls asleep again, indicating that he has not yet recovered from his lethargy or depression. The messenger wakes Elijah again and urges him to eat and drink, this time providing a reason, "or the journey will be too much for you" (19:7).

What can we learn from Elijah in the desert wilderness? Here is a man who has given his life totally in faithfulness to the God of Israel. He has been totally "zealous for the Lord." His desperate cry, "I am no better than my ancestors" reveals a man who no longer believes in himself. He had believed himself to be a spectacularly exemplary servant of God. No one could outdo him in his zealousness. Now he believes it has been all in vain!

Dark night of the soul

Yet the God of Israel does not give up on Elijah. God's teaching moment begins when Elijah's famed resourcefulness runs out. Angels from God are needed to feed him in his weakness. Then God leads him through a time of reflection in the wilderness. His journeying through the Negev wilderness lasts for the significant time of forty days and forty nights. As the Hebrews wandered earlier in the wilderness in search of God, this most zealous prophet and servant of the Lord is led on a similar journey. Eventually, Elijah comes to the sacred mountain of Horeb, where he spends the night in a dark cave. The dark cave and the dark night are reflective of his "dark night of the soul."

Mount Horeb is in some Old Testament traditions the name for Mount Sinai, the mountain associated with God's appearance. Forty days and nights in connection with Mount Sinai recalls the two sojourns of Moses on Sinai for forty days and nights (Exodus 24:18; 34:28). The point of this moving story is not just that Elijah makes a physical trip to Mount Horeb or Mount Sinai but rather something much more significant. In an act of sheer grace, God intervenes, provides the prophet with life-giving food and water, and suggests a pilgrimage to a mountain that is the place forever associated with the source and essence of Israelite faith.

The Elijah story speaks powerfully to those who are worn-out, fearful, or in need of renewal and recommitment to their original call. The story suggests a way forward -- eat and drink of God's life-giving sustenance, return to the core of faith, listen for God's still small voice. That may be the way to find new energy, new vision, and a new sense of purpose. Elijah must learn that God is not encountered in the sound and fury of loud and spectacular events. God will not be conjured up by the zealous or boisterous activity of the prophet who now stands quiet and broken atop the Lord's mountain.

Elijah discovers that God is encountered when the activity ceases and the words stop, when the heart is sad and the stomach is filled with pangs of hunger. When Elijah's mind and heart are finally empty of ambition and self-promotion, God is ultimately heard.

Bread of Life

For Elijah, for Jesus, and for us, bread is fundamental to life. Bread stands at the center of life. Bread is life. And in today's Gospel (John 6:41-51) we hear about Jesus, who is the Bread of Life. Christ is life: He is the bread of life. To eat Jesus' body and to drink his blood means more than just to believe in him. The image of Jesus as the "bread of life" is at the heart of what renewal in the mystery of Christ is about.

When Jesus says that he is "the bread of life," his emphasis is not on the bread as such but on himself as the "I" who declares it. Jesus is saying that what we long for to nourish our hungers is found in himself, the "I" who identifies his life with the bread he gives (cf. John 6:51). Jesus is more than mere bread for our bodily hunger. He is more than love to satisfy our emotional needs. He is the word that will satisfy our hunger for truth. He is bread for life itself: the total satisfaction for all our human hungers.

For all baptized believers the Eucharist is the primary way of celebrating and sustaining contact with the risen Lord. Let us consider for a moment the highly symbolic actions of Jesus as he gives us the living bread from heaven. Jesus took the bread. He has taken the bread of our lives and joined it with his own. Jesus blessed the bread. He has blessed us with his life. Baptism was the first moment of that blessing. Every other moment of contact with Jesus Christ is a deepening of that blessing.

Jesus broke the bread. Like Jesus, there are moments in our lives when we feel hurt, broken, lost, discouraged, disillusioned, empty, rejected, and without energy and hope. We are like Elijah under the broom tree, waiting for our life to end. Yet even in these fractured moments, the Lord Jesus is present to us.

Jesus gave the bread. He gave of his time and his touch. He gave encouragement but also his challenge. He gave both word and bread to feed and nourish. He gave most fully in giving himself. He gave till there was no more to give, declaring his life and work complete with the words, "It is finished" (John 19:30). Then bowing his head, he handed over his spirit, the same spirit he gave us when he appeared risen from the dead (cf. John 20:22).

In life, death, and resurrection, Jesus has given us a profound example and challenges us to do the same. "Go and do likewise" is both a challenge and a commission. It is the commission to live the mystery of being bread blessed and broken for others. When life seems to be breaking apart, we should not forget the lesson of the bread broken for us. It cannot be broken without being firmly held in both hands. When it comes to the breaking of bread, or of our lives, both hold the challenge of the mystery of faith.

Let us pray that our sharing in the Eucharistic bread and wine may transform us more and more into what we eat and drink, and that we might truly become living bread, broken and shared with all people.

///////////////////////////////////////

Give us this Bread!

« Sunday, August 5 »

Eighteenth Sunday in Ordinary Time

Lectionary: 113

It-Tmintax-il Ħadd taż-Żmien ta’ Matul is-Sena

Reading 1

EXODUS 16:2-4, 12-15

The whole Israelite community grumbled against Moses and Aaron. The Israelites said  to them, "Would that we had died at the LORD's hand in the land of Egypt,as we sat by our fleshpots and ate our fill of bread! But you had to lead us into this desert to make the whole community die of famine!"  Then the LORD said to Moses, "I will now rain down bread from heaven for you. Each day the people  are to go out and gather their daily portion; thus will I test them, to see whether they follow my  instructions or not. "I have heard the grumbling of the Israelites.  Tell them: In the evening twilight you shall eat flesh, and in the morning you shall have your fill of bread, so that you may know that I, the LORD, am your God." In the evening quail came up and covered the camp. In the morning a dew lay all about the camp, and when the dew evaporated, there on the surface of the desert were fine flakes like hoarfrost on the ground. On seeing it, the Israelites asked one another, "What is this?" for they did not know what it was. But Moses told them, "This is the bread that the LORD has given you to eat."

Qari I

mill-Ktieb tal-Ezodu 16, 2-4.12-15

F’dak iż-żmien, fid-deżert, il-ġemgħa kollha ta’ wlied Iżrael bdew igergru kontra Mosè u Aron. Ulied Iżrael qalulhom: “Mhux li mitna b’id il-Mulej fl-art tal-Eġittu, meta konna ħdejn il-borom tal-laħam u konna nieklu ħobż bix-xaba’! Ħriġtuna f’dan id-deżert biex toqtlu bil-ġuħ din il-ġemgħa kollha!”. Il-Mulej imbagħad qal lil Mosè: “Ara, se nibagħtilkom xita ta’ ħobż mis-sema. Il-poplu kollu joħroġ u jiġbor minn jum għal ieħor kemm ikun jenħtieġ għall-ġurnata, biex hekk inġarrabhom u nara jimxux mal-liġi tiegħi jew le. Jien smajt it-tgergir ta’ wlied Iżrael. Kellimhom u għidilhom: ‘Filgħaxija tieklu l-laħam u filgħodu tixbgħu bil-ħobż. U tkunu tafu li jiena l-Mulej, Alla tagħkom’”. U ġara li filgħaxija dehret qatgħa summien tittajjar fl-għoli u għattiet it-tined kollha, u filgħodu kien hemm wiċċ nida madwar it-tined. Meta din in-nida għabet, fuq wiċċ id-deżert kien hemm xi ħaġa rqiqa qisha ġlata fuq l-art. Malli wlied Iżrael raw dan, bdew jgħidu wieħed lil ieħor: “Man-hu?” – Għax ma għarfux x’inhu. Mosè qalilhom: “Dan hu l-ikel li l-Mulej takom biex tieklu”. Il-Kelma tal-Mulej

Responsorial Psalm

PSALM 78:3-4, 23-24, 25, 54

What we have heard and know,

and what our fathers have declared to us,

We will declare to the generation to come

the glorious deeds of the LORD and his strength

and the wonders that he wrought.

R. The Lord gave them bread from heaven.

He commanded the skies above

and opened the doors of heaven;

he rained manna upon them for food

and gave them heavenly bread.

R. The Lord gave them bread from heaven.

Man ate the bread of angels,

food he sent them in abundance.

And he brought them to his holy land,

to the mountains his right hand had won.

R. The Lord gave them bread from heaven.

Salm Responsorjali

Salm 77 (78), 3.4bċ.23-24.25.54

  

Dak li smajna u tgħallimna,

dak li qalulna missirijietna,

inxandruh lin-nisel ta’ warajhom:

tifħir il-Mulej u l-qawwa tiegħu,

u l-għeġubijiet li għamel. R/.

 R/. (24b): Il-Mulej tahom il-qamħ mis-sema

Imma hu ordna s-sħab fl-għoli,

u fetaħ bwieb is-smewwiet;

u xita ta’ manna bagħtilhom x’jieklu,

tahom il-qamħ mis-sema. R/.

R/. (24b): Il-Mulej tahom il-qamħ mis-sema

Kull wieħed kiel il-ħobż tal-qalbenin,

ikel bix-xaba’ bagħtilhom.

U daħħalhom fl-art imqaddsa tiegħu,

fuq l-għolja li kisbet il-leminija tiegħu. R/.

 R/. (24b): Il-Mulej tahom il-qamħ mis-sema

Reading 2

EPHESIANS 4:17, 20-24

Brothers and sisters: I declare and testify in the Lord that you must no longer live as the

Gentiles do, in the futility of their minds; that is not how you learned Christ, assuming That you have heard of him and were taught in him, as truth is in Jesus, that you should put away the old self of your former way of life, corrupted through deceitful desires, and be renewed in the spirit of your minds, and put on the new self, created in God's way in righteousness and holiness of truth.

Qari II

Qari mill-Ittra ta’ San Pawl Appostlu lill-Efesin 4, 17.20-24

Ħuti, jiena dan ngħidilkom u nwissikom quddiem il-Mulej: li ma ġġibux iżjed ruħkom skont ma jġibu ruħhom il-pagani bil-bluha ta’ moħħhom. Imma intom mhux hekk tgħallimtu ’l Kristu – jekk intom smajtuh u tgħallimtuh skont il-verità li hi f’Ġesù - jiġifieri, li għandkom twarrbu l-ħajja tagħkom ta’ qabel u tinżgħu l-bniedem il-qadim, imħassar bix-xewqat tal-pjaċiri qarrieqa, u li għandkom tiġġeddu b’tibdila spiritwali tal-fehma tagħkom u tilbsu l-bniedem il-ġdid, maħluq skont Alla, fil-ġustizzja u l-qdusija tassew. Il-Kelma tal-Mulej

Gospel

JOHN 6:24-35

When the crowd saw that neither Jesus nor his disciples were there, they themselves got into boats and came to Capernaum looking for Jesus.  And when they found him across the sea they said to him, "Rabbi, when did you get here?" Jesus answered them and said, "Amen, amen, I say to you, you are looking for me not because you saw signs but because you ate the loaves and were filled. Do not work for food that perishes but for the food that endures for eternal life, which the Son of Man will give you. For on him the Father, God, has set his seal." So they said to him, "What can we do to accomplish the works of God?" Jesus answered and said to them, "This is the work of God, that you believe in the one he sent." So they said to him, "What sign can you do, that we may see and believe in you?  What can you do? Our ancestors ate manna in the desert, as it is written: He gave them bread from heaven to eat." So Jesus said to them, "Amen, amen, I say to you, it was not Moses who gave the bread from heaven; my Father gives you the true bread from heaven.  For the bread of God is that which comes down from heaven and gives life to the world." So they said to him, "Sir, give us this bread always." Jesus said to them, "I am the bread of life; whoever comes to me will never hunger, and whoever believes in me will never thirst."  

Evanġelju 

Qari mill-Evanġelju skont San Ġwann Ġw 6, 24-35

F’dak iż-żmien, in-nies meta ntebħu li fuq id-dgħajsa la kien hemm Ġesù u lanqas id-dixxipli tiegħu, telgħu fuq id-dgħajjes u marru lejn Kafarnahum ifittxu lil Ġesù. U meta sabuh in-naħa l-oħra tal-baħar staqsewh: “Rabbi, meta ġejt hawn?”. Ġesù weġibhom: “Tassew tassew ngħidilkom, intom qegħdin tfittxuni mhux għax rajtu sinjali, imma għax kiltu mill-ħobż u xbajtu. Tħabtu mhux għall-ikel li jgħaddi, iżda għall-ikel li jibqa’ għall-ħajja ta’ dejjem, dak li Bin il-bniedem jagħtikom, għaliex lilu Alla l-Missier immarka bis-siġill tiegħu”. Imbagħad staqsewh: “X’għandna nagħmlu biex nagħmlu l-opri ta’ Alla?” Weġibhom Ġesù: “L-opra ta’ Alla hija din: li intom temmnu f’dak li huwa bagħat”.Qalulu: “X’sinjal se tagħmel biex aħna narawh u nemmnuk? X’sejjer tagħmel? Missirijietna kielu l-manna fid-deżert, bħalma hemm miktub, ‘Tahom jieklu ħobż mis-sema’”. Weġibhom Ġesù: Tassew tassew ngħidilkom, mhux Mosè takom il-ħobż mis-sema, iżda Missieri jagħtikom il-ħobż tassew mis-sema; għaliex il-ħobż ta’ Alla huwa dak li jinżel mis-sema u jagħti l-ħajja lid-dinja”. Qalulu huma: “Sinjur, agħtina dejjem minn dan il-ħobż”. Weġibhom Ġesù: “Jiena hu l-ħobż tal-ħajja. Min jiġi għandi ma jieħdu qatt il-ġuħ, u min jemmen fija ma jkun qatt bil-għatx!”. Il-Kelma tal-Mulej

///////////////////////

Give Us This Bread Always!

A REFLECTION by Fr. Thomas Rosica, CSB

We can certainly understand God's frustration with his people in today's first reading from Exodus (16:2-4,12-15). The God of Israel has just delivered his people from slavery and has set them on the way to their promised land. Yet after crossing the Red Sea and celebrating their victory, the first recorded action in the Sinai proves to be grumbling and dissatisfaction, first over the bitter water at Mara (Exodus 15:22-27), and then more complaining and nostalgic longing for the fleshpots in the land of Egypt, where they were able to eat their fill! Into this setting of ingratitude and lamentation, God rains down bread from heaven (manna) and quail for their food. The Exodus passage (16:2-4,12-15) contrasts the nonbeliever (who grumbles that the manna and quail are meagre nourishment) with the believer (who sees these as God's generous gifts to the hungry).

A different kind of food

In today's Gospel text (John 6:24-35) that follows the miraculous multiplication of the loaves, Jesus says to the crowds who were seeking him: "Truly, truly I say to you, you seek me, not because you saw signs, but because you ate your fill of the loaves. Do not labour for the food which perishes, but for the food which endures to eternal life, which the Son of man will give to you" (John 6:26-27).

Jesus' hearers continue the conversation and ask him, "What must we do to perform the works of God?" (John 6:28). Jesus answers: "This is the work of God, that you believe in him whom he has sent" (John 6:29). It is an exhortation to have faith in the Son of Man, in the giver of the food that does not perish. Without faith in him whom the Father has sent, it is not possible to recognize and accept this gift which does not pass away.

The miraculous multiplication of the loaves had not evoked the expected response of faith in those who had been eyewitnesses of that event. They wanted a new sign: "Then what sign do you do, that we may see, and believe? What work do you perform? Our fathers ate the manna in the wilderness; as it is written: He gave them bread from heaven to eat'" (John 6:30-31). The disciples gathered around Jesus expecting a sign like the manna, which their ancestors had eaten in the desert. But Jesus exhorts them to expect something more than a mere repetition of the miracle of the manna, to expect a different kind of food. He says: "It was not Moses who gave you the bread from heaven; my Father gives you the true bread from heaven. For the bread of God is that which comes down from heaven and gives life to the world" (Jn 6:32-33).

Along with physical hunger there is within each of us another hunger, a more basic hunger, which cannot be satisfied by ordinary food. It is a hunger for life, a hunger for eternity, nostalgia for God. The sign of the manna was the proclamation of the coming of Christ who was to satisfy our hunger for eternity by Himself becoming the "living bread" that "gives life to the world."

What is so startling about Jesus' remarks in this discourse is that he is not claiming to be another Moses, or one more messenger in a long line of human prophets. In giving us the bread of life, Jesus does not offer temporary nourishment, he gives us the eternal bread of his word. It will not pass away. It will nourish and give life forever. Jesus is this bread, and in offering to share it with us he calls us to faith in him.

Jesus invites us to "come to him," "believe in him," "look upon him," "be drawn to him," "hear him," and to "learn of him." All of these verbs invite the active response of our faith (cf. John 6:36, 37, 40, 44, 45). His word is nourishment for our faith.

Those who heard Jesus ask him to fulfill what had been proclaimed by the sign of the manna, perhaps without being conscious of how far their request would go: "Lord, give us this bread always" (John 6:34). How eloquent is this request! How generous and how amazing is its fulfillment! "I am the bread of life; he who comes to me shall not hunger, and he who believes in me shall never thirst."

Grumblings and ideologies

How difficult it was for Jesus' hearers to make this passage from the sign to the mystery indicated by that sign, from daily bread to the bread "which endures to eternal life"! Nor is it easy for us, the people of the 21st century to make such passages in our own life, from sign to mystery.

At times our grumblings and murmurings about the Eucharist and the Church often rise to fevered pitch, not much different from the grumbling and murmuring of Israel in the desert. Excessive tensions arising from Church politics, gender issues, liturgical practices, language -- all of these influence today's Eucharist -- and can lead us to a feeling of God's absence.

Our Eucharistic celebrations are not taking place at Massah and Meribah -- places of murmuring in the desert. We are often stuck in endless arguments between devotion and liturgy, or in a constant dispute between charity and justice. When devotion is treated as the enemy of liturgy and charity as the betrayer of justice, or when liturgy is reduced to private devotion and justice not recognized as constitutive to the Gospel.

Adoration rediscovered

Here is one concrete example to illustrate the above point about liturgy and devotion. Many of my generation have responded very negatively to the younger generation's rediscovery of Eucharistic adoration and devotion.

Benedict XVI put a great emphasis on Eucharistic adoration and devotion in Catholic life. Many of us have failed to see that our public worship is intimately related to adoration, so much so that they could be considered as one. Piety and devotion can be springboards to mature faith. Each time we gather together to celebrate the Eucharist as the Christian community, we profess, together with the whole Church, our faith in Christ the Eucharist, in Christ -- the living bread and the bread of life.

During the 49th International Eucharistic Congress in Quebec City in 2008, Filipino Bishop Louis Antonio Tagle, now the Cardinal-Archbishop of Manila, delivered a remarkable catechesis that concluded with a profound explanation of the meaning of authentic Adoration of the Eucharist.

Bishop Tagle said:

"In the Eucharist, the Church joins Jesus in adoring the God of life. But the practice of Eucharistic adoration enlivens some features of worship. We believe that the presence of Christ in the Eucharist continues beyond the liturgy. Adoration of the Blessed Sacrament connotes being present, resting, and beholding. In adoration, we are present to Jesus whose sacrifice is ever present to us. Abiding in him, we are assimilated more deeply into his self-giving. Beholding Jesus, we receive and are transformed by the mystery we adore. Eucharistic adoration is similar to standing at the foot of the Cross of Jesus, being a witness to his sacrifice of life and being renewed by it. The sacrifice or spiritual worship of Jesus on the cross is his supreme act of adoration."

This week let us ask ourselves: What does Jesus' Eucharistic presence means for us? Does our participation in the weekly (and for some, daily) celebration of the Lord's meal transform us into people of gratitude, loving kindness, and justice? Let us consider what Jesus requires of us who partake of the Eucharistic banquet. In what ways does the Eucharist symbolize the life we are living and our life symbolize the Eucharist? How do we express gratitude? Is the Eucharist the spiritual exercise giving direction to our life?

May our Eucharistic celebrations continue to transform our parish communities and the society around us into a civilization of love! May they nourish in us a hunger and thirst for justice. May our longing for the Eucharist make us ever more patient and kind with one another. Let us pray that we may truly become what we receive in the Eucharistic meal.

////////////////////////////////////////

They will have more to eat than they need

Seventeenth Sunday in Ordinary Time

Lectionary: 11

Jieklu, u jibqgħalhom iż-żejjed

Is-Sbatax-il Ħadd taż-Żmien ta’ Matul is-Sena

Reading 1       

2 KINGS 4:42-44

A man came from Baal-shalishah bringing to Elisha, the man of God, twenty barley loaves made from the firstfruits, and fresh grain in the ear.  Elisha said, "Give it to the people to eat."  But his servant objected, "How can I set this before a hundred people?"  Elisha insisted, "Give it to the people to eat."  "For thus says the LORD, 'They shall eat and there shall be some left over.'"  And when they had eaten, there was some left over, as the LORD had said.

Qari I

mit-Tieni Ktieb tas-Slaten 4, 42-44

 F’dak iż-żmien, ġie għand Eliżew raġel minn Bagħal-Salisa, u ġieb lir-ragel ta’ Alla ħobż tal-bikri: għoxrin ħobża tax-xgħir, u sbul mimli qamħ ġdid. Eliżew qallu: “Agħtihom lin-nies ħa jieklu”. Imma l-qaddej tiegħu wieġeb: “Kif nista’ nqassam dawn lil mitt ruħ?” Raġa’ qallu Eliżew: “Agħti lin-nies ħa jieklu; għax dan jgħid il-Mulej: ‘Mhux biss jieklu, imma jifdal ukoll’”. Dak qassmilhom; u huma kielu, u kien għad fadal minnhom, bħalma qal il-Mulej. Il-Kelma tal-Mulej

 Responsorial Psalm

PS 145:10-11, 15-16, 17-18

Let all your works give you thanks, O LORD,

and let your faithful ones bless you.

Let them discourse of the glory of your kingdom

and speak of your might.

R. The hand of the Lord feeds us; he answers all our needs.

The eyes of all look hopefully to you,

and you give them their food in due season;

you open your hand

and satisfy the desire of every living thing.

R. The hand of the Lord feeds us; he answers all our needs.

The LORD is just in all his ways

and holy in all his works.

The LORD is near to all who call upon him,

to all who call upon him in truth.

R. The hand of the Lord feeds us; he answers all our needs.

Salm Responsorjali

Salm 144 (145), 10-11.15-16.17-18

R/. (ara 16): Iftaħ idek, Mulej: ferraħna bil-ġid li tagħtina

Kulma għamilt iroddlok ħajr, Mulej;

iberkuk il-ħbieb tiegħek kollha.

Is-sebħ tas-saltna tiegħek ixandru,

fuq is-setgħa tiegħek jitkellmu.            R/.

Għajnejn kulħadd iħarsu lejk, Mulej,

u inti tagħtihom l-ikel f’waqtu.

Int tiftaħ idek,

u xxabba’ ’l kulħadd bil-ġid.                 R/.

           

Ġust il-Mulej fl-imġiba tiegħu kollha,

twajjeb f’dak kollu li għamel.

Qrib il-Mulej lejn kull min isejjaħlu,

lejn kull min isejjaħlu fis-sewwa.         R/.

 Reading 2

EPHESIANS 4:1-6

Brothers and sisters: I, a prisoner for the Lord, urge you to live in a manner worthy of the call you have received, with all humility and gentleness, with patience, bearing with one another through love, striving to preserve the unity of the spirit through the bond of peace: one body and one Spirit, as you were also called to the one hope of your call; one Lord, one faith, one baptism one God and Father of all, who is over all and through all and in all..

Qari II

mill-Ittra ta’ San Pawl Appostlu lill-Efesin 4,1-6

 Ħuti, inħeġġiġkom jien, il-priġunier tal-Mulej, biex timxu sewwa skont is-sejħa li biha kontu msejħin; billi bl-umiltà kollha, bil-ħlewwa u bis-sabar, taħmlu u tħobbu ’l xulxin. Ħabirku biex iżżommu spirtu wieħed bir-rabta tas-sliem; ġisem wieħed u ruħ waħda, l-istess kif kontu msejħa għal tama waħda; Mulej wieħed, fidi waħda, magħmudija waħda; Alla wieħed u Missier ta’ kulħadd, li hu fuq kulħadd, b’kulħadd u f’kulħadd. Il-Kelma tal-Mulej

Gospel

JOHN 6:1-15

Jesus went across the Sea of Galilee.  A large crowd followed him, because they saw the signs he was performing on the sick.  Jesus went up on the mountain, and there he sat down with his disciples.  The Jewish feast of Passover was near.  When Jesus raised his eyes and saw that a large crowd was coming to him, he said to Philip, "Where can we buy enough food for them to eat?" He said this to test him,  because he himself knew what he was going to do.  Philip answered him, "Two hundred days' wages worth of food would not be enough for each of them to have a little."  One of his disciples, Andrew, the brother of Simon Peter, said to him, "There is a boy here who has five barley loaves and two fish; but what good are these for so many?" Jesus said, "Have the people recline."  Now there was a great deal of grass in that place.  So the men reclined, about five thousand in number.  Then Jesus took the loaves, gave thanks, and  distributed them to those who were reclining, and also as much of the fish as they wanted.  When they had had their fill, he said to his disciples, "Gather the fragments left over, so that nothing will be wasted."  So they collected them, and filled twelve wicker baskets with fragments  from the five barley loaves that had been more than they could eat.  When the people saw the sign he had done, they said, "This is truly the Prophet, the one who is to come into the world."  Since Jesus knew that they were going to come and carry him off to make him king, he withdrew again to the mountain alone.

Evanġelju

Qari skont San Ġwann 6, 1-15

F’dak iż-żmien, Ġesù telaq lejn in-naħa l-oħra tal-baħar tal-Galilija, jew ta’ Tiberija. Ħafna nies marru warajh, għax raw is-sinjali li kien jagħmel bil-fejqan tal-morda. Ġesù tela’ lejn l-għoljiet u qagħad hemm bilqiegħda mad-dixxipli tiegħu. Kien qrib l-Għid, il-festa tal-Lhud. Ġesù rafa’ għajnejh, lemaħ kotra ta’ nies ġejja lejh, u qal lil Filippu: “Mnejn nixtru l-ħobż biex dawn ikollhom x’jieklu?” Dan qalhulu biex jippruvah, għaliex hu kien jaf x’sejjer jagħmel. Filippu wieġbu: “Mitejn dinar ħobż ma jkunux biżżejjed għalihom biex kull wieħed minnhom jieħu xi ftit”. Wieħed mid-dixxipli tiegħu, Indrì, ħu Xmun Pietru, qallu: “Hawn tfajjel li għandu ħames ħobżiet tax-xgħir u żewġ ħutiet żgħar; imma dawn x’inhuma għal daqshekk nies?”. Ġesù qal: “Qiegħdu n-nies bilqiegħda”. Dik in-naħa kien hemm ħafna ħaxix. Għalhekk in-nies, xi ħamest elef raġel, qagħdu bilqiegħda. Ġesù ħa l-ħobżiet, radd il-ħajr, u qassamhom lil dawk li kienu bilqiegħda; hekk ukoll għamel bil-ħut, u kulħadd ħa kemm ried. Meta xebgħu, Ġesù qal lid-dixxipli tiegħu: “Iġbru l-loqom li baqa’, biex xejn ma jinħela”. Marru jiġbruhom, u mlew tnax-il qoffa bil-loqom li kien fadlilhom in-nies mill-ħames ħobżiet tax-xgħir wara li kienu kielu. Għalhekk dawn in-nies, meta raw dan is-sinjal li għamel Ġesù, qalu: “Dan hu tassew il-Profeta li għandu jiġi fid-dinja!” Imma Ġesù, meta ntebaħ li kienu ġejjin biex jeħduh bilfors ħalli jagħmluh sultan, raġa’ warrab waħdu lejn l-għoljiet. Il-Kelma tal-Mulej

//////////////////////////////////////////

It is never enough, until we give it away

A reflection by Fr. Thomas Rosica, CSB

Sunday's Old Testament reading from 2 Kings 4:42-44 is a fitting prelude to John's version of the multiplication of the loaves and fishes (6:1-21). The author of Kings tells us about one of Elisha's servants who doubts that 20 loaves of barley is enough to feed 100 people. Elisha, however, trusts the promise of the Lord and overrules his servant. The miracle vindicates Elisha's trust. The numbers fed are modest in comparison with the feeding of the 5,000 in John's Gospel!

Bread is a symbol of the person and work of Jesus in John's great Eucharistic teaching in Chapter 6, and this Eucharistic theme continues over the next four weeks of Scripture readings. Today's Gospel is John's marvelous story of the multiplication of the loaves and fishes. The various accounts of the multiplication of loaves and fishes, two each in Mark and in Matthew and one each in Luke and in John, indicate the wide interest of the early Church in their Eucharistic gatherings (e.g., Mark 6:41; 8:6; 14:22) and recall also the sign of bread in Exodus 16; Deuteronomy 8:3-16; Psalm 78:24-25; 105:40; Wisdom 16:20-21. The miraculous event recounted by the four evangelists points forward to the idea of life in God's kingdom as a banquet at which the Messiah will preside.

Unique perspectives

Mark's readers saw this incident as an anticipation of the Last Supper (14:22) and the messianic banquet, both of which were celebrated in the community's Eucharists. Matthew's addition of the number of people present and fed is significant because the total figure could well have come to 20,000 or 30,000 people, and the miracle is repeated again in 15:38. The sheer numbers of those fed give the feeding stories a distinct social character.

Luke links his feeding account with Jesus' prediction of his passion and his instructions about bearing one's cross daily (9:18-27). To celebrate the Eucharist in memory of Jesus (22:19) is to share not only his mission (9:1-6) but also his dedication and destiny, symbolized by the cross (9:18-27). The Eucharist is part of a journey in Luke's Gospel, nourishing and strengthening us for continuing faithfully in our way of life.

Johannine details

John's multiplication story is a central part of Jesus' important teaching on the Bread of Life (6:1-15). This story is immediately followed by Jesus' walking on water. John's multiplication story has been expanded in the introduction by the addition of 1) the vague chronological marker "after these things"; 2) the specification of the place, the Lake of Tiberias (This is also the place of the appearance of the risen Lord in John 21:1.); 3) the motivation for the crowd -- they have seen Jesus' healings (signs); 4) the reference to the impending "Passover of the Jews."

As in other Johannine miracle stories, the initiative for this miracle clearly lies with Jesus. Philip does not perceive that Jesus' question is an appeal to his faith and simply refers to the amount of money required. Jesus teases Philip to have bigger dreams and better hopes rather than to reduce them down to reality. In verses 14-15, the crowds respond correctly that Jesus is the messianic prophet but misunderstand what they are really saying. The true nature of Jesus' kingship, which is not that of a national liberator, will only be revealed at his trial (18:33-37; 19:12-15).

One unique Johannine touch is the role of the young boy in this miracle story. What human reason did not dare to hope became a reality with Jesus thanks to a young boy's generous heart.

Living bread

The multiplication of the loaves is an enduring image of the Eucharist. Jesus wanted to use this humble gift of a few loaves and fishes to feed a multitude and more (12 baskets were left!). Logic and human reason often say to us, "We have no more than five loaves and two fish." But Jesus asks that even such meagre provisions as these, together with the trust and generosity of disciples of every age, be stretched to their limits. "Let's see. It will never be enough until we start to give it away."

For the believer, Jesus is much more than a miracle worker; he himself is heavenly food. The believer will never again experience hunger or thirst. As bread sustains life, Jesus will sustain all who approach him in faith. To acknowledge Jesus as the living bread is the ultimate expression of God's love in Christ's death and glorification.

Prolonging the miracle

Whenever I read the miracle stories of the multiplication of the loaves and fishes, I recall these stirring words from Pope John Paul II's 1998 Apostolic Letter Dies Domini -- On Keeping the Lord's Day Holy (No. 71). These words illustrate what lies at the heart of today's miracle of the loaves and fishes and challenge each of us about our duties to truly put the Eucharist into practice in daily life:

"The teachings of the Apostles struck a sympathetic chord from the earliest centuries, and evoked strong echoes in the preaching of the Fathers of the Church. Saint Ambrose addressed words of fire to the rich who presumed to fulfill their religious obligations by attending church without sharing their goods with the poor, and who perhaps even exploited them: 'You who are rich, do you hear what the Lord God says? Yet you come into church not to give to the poor but to take instead.' St. John Chrysostom is no less demanding: 'Do you wish to honour the body of Christ? Do not ignore him when he is naked. Do not pay him homage in the temple clad in silk only then to neglect him outside where he suffers cold and nakedness. He who said: "This is my body" is the same One who said: "You saw me hungry and you gave me no food," and "Whatever you did to the least of my brothers you did also to me" ... What good is it if the Eucharistic table is overloaded with golden chalices, when he is dying of hunger? Start by satisfying his hunger, and then with what is left you may adorn the altar as well.'

"These words effectively remind the Christian community of the duty to make the Eucharist the place where fraternity becomes practical solidarity, where the last are the first in the minds and attentions of the brethren, where Christ himself -- through the generous gifts from the rich to the very poor -- may somehow prolong in time the miracle of the multiplication of the loaves."

Questions for reflection

What does Jesus' Eucharistic presence mean for us? Does our participation in the weekly and daily celebrations of the Lord's meal transform us into people of gratitude, loving kindness, justice, and charity? In what ways does the Eucharist symbolize the life we are living and our life symbolize the Eucharist? How do we express gratitude? Is the Eucharist giving direction to our life?

Do we not often wonder where we shall get the means to accomplish what seems good and necessary? Today's miracle reveals the extraordinary resources of life within each of us. In order to sustain our hopes, we must believe in miracles. We must feast on the Body and Blood of the Lord for our real energy and life.

////////////////////////////////////

Jesus is MY shepherd

SUNDAY July 22nd

Sixteenth Sunday in Ordinary Time

Lectionary: 107

Is-Sittax-il Ħadd taż-Żmien ta’ Matul is-Sena

Reading 1

JEREMIAH 23:1-6

Woe to the shepherds who mislead and scatter the flock of my pasture, says the LORD.  Therefore, thus says the LORD, the God of Israel, against the shepherds who shepherd my people: You have scattered my sheep and driven them away. You have not cared for them, but I will take care to punish your evil deeds.  I myself will gather the remnant of my flock from all the lands to which I have driven them and bring them back to their meadow; there they shall increase and multiply.  I will appoint shepherds for them who will shepherd them so that they need no longer fear and tremble; and none shall be missing, says the LORD. Behold, the days are coming, says the LORD, when I will raise up a righteous shoot to David; as king he shall reign and govern wisely, he shall do what is just and right in the land. In his days Judah shall be saved, Israel shall dwell in security. This is the name they give him: "The LORD our justice."

Qari I

mill-Ktieb tal-Profeta Ġeremija 23, 1-6

Dan jgħid il-Mulej: “Gwaj għar-rgħajja li jeqirdu u jxerrdu l-merħla tal-mergħa tiegħi – oraklu tal-Mulej. Għalhekk dan jgħid il-Mulej, Alla ta’ Iżrael, lir-rgħajja, li jirgħu l-poplu tiegħi: Intom xerridtu n-nagħaġ tiegħi, gerrixtuhom u ma ħadtux aktar ħsiebhom. Arawni, se naħseb fikom jien minħabba l-ħażen ta’ għemilkom – oraklu tal-Mulej.  U jiena niġbor il-fdal tan-nagħaġ tiegħi mill-artijiet kollha li xerridthom fihom, u nreġġagħhom lura lejn il-mergħa tagħhom, u jnisslu u joktru. U nqiegħed fuqhom rgħajja li jirgħuhom, u ma jitbeżżgħux aktar, ma jitwaħħxux; u ħadd minnhom ma jonqos – oraklu tal-Mulej.  Araw, għad jasal żmien – oraklu tal-Mulej – meta nqajjem lil David rimja ġusta, li jsaltan ta’ sultan, u jmexxi bil-għaqal u jagħmel is-sewwa u l-ħaqq fil-pajjiż. Fi żmienu Ġuda jkun salv, u Iżrael jgħammar fiż-żgur. U dan hu l-isem li jsejħulu: Il-Mulej is-Sewwa tagħna”. Il-Kelma tal-Mulej

Responsorial Psalm

PSALM 23:1-3, 3-4, 5, 6

The LORD is my shepherd; I shall not want.

In verdant pastures he gives me repose;

beside restful waters he leads me;

he refreshes my soul.

R. The Lord is my shepherd; there is nothing I shall want.

He guides me in right paths

for his name's sake.

Even though I walk in the dark valley

I fear no evil; for you are at my side

with your rod and your staff

that give me courage.

R. The Lord is my shepherd; there is nothing I shall want.

You spread the table before me

in the sight of my foes;

you anoint my head with oil;

my cup overflows.

R. The Lord is my shepherd; there is nothing I shall want.

Only goodness and kindness follow me

all the days of my life;

and I shall dwell in the house of the LORD

for years to come.

R. The Lord is my shepherd; there is nothing I shall want.

Salm Responsorjali

Salm 22 (23), 1-3a.3b-4.5.6

Il-Mulej hu r-ragħaj tiegħi,

xejn ma jonqosni;

f’mergħat kollha ħdura jqegħedni.

Ħdejn l-ilma, fejn nistrieħ, jeħodni;

hemm hu jrejjaqni.

 R/. (1): Il-Mulej hu r-ragħaj tiegħi, xejn ma jonqosni

Imexxini fit-triq tas-sewwa

minħabba l-isem tiegħu.

Imqar jekk nimxi f’wied mudlam,

ma nibżax mill-ħsara, għax inti miegħi.

Il-ħatar tiegħek u l-għasluġ tiegħek,

huma jwennsuni.

 R/. (1): Il-Mulej hu r-ragħaj tiegħi, xejn ma jonqosni

Int tħejji mejda għalija

quddiem l-għedewwa tiegħi.

Biż-żejt tidlikli rasi,

u l-kalċi tiegħi tfawwarli.

 R/. (1): Il-Mulej hu r-ragħaj tiegħi, xejn ma jonqosni

Miegħi, iva, jimxu t-tjieba u l-ħniena

il-jiem kollha ta’ ħajti

U ngħammar f’dar il-Mulej

sakemm indum ħaj!

R/. (1): Il-Mulej hu r-ragħaj tiegħi, xejn ma jonqosni

Reading 2

EPHESIANS 2:13-18

Brothers and sisters:  In Christ Jesus you who once were far off have become near by the blood of Christ. For he is our peace, he who made both one and broke down the dividing wall of enmity, through his flesh, abolishing the law with its  commandments and legal claims, that he might create in himself one new person in place of the two, thus establishing peace, and might reconcile both with God, in one body, through the cross, putting that enmity to death by it.  He came and preached peace to you who were far off and peace to those who were near, for through him we both have access in one Spirit to the Father.

Qari II

mill-Ittra lill-Efesin 2, 13-18

Ħuti, imma issa, fi Kristu Ġesù, intom, li darba kontu ’l bogħod, issa tqarribtu bis-saħħa tad-demm ta’ Kristu. Kristu hu s-sliem tagħna, hu, li minna t-tnejn għamel poplu wieħed, billi ġarraf il-ħajt li kien jifridna – il-mibegħda ta’ bejnietna – u ħassar bis-sagrifiċċju ta’ ġismu l-Liġi bil-kmandamenti u l-preċetti tagħha. Mit-tnejn, ried b’hekk joħloq bih innifsu bniedem wieħed, il-bniedem il-ġdid, billi jagħmilhom paċi t-tnejn bejniethom u jħabbibhom it-tnejn ma’ Alla f’ġisem wieħed permezz tas-salib li bih qered il-mibegħda ta’ bejniethom. Imbagħad ġie jħabbar is-sliem, sliem lilkom li kontu fil-bogħod, u sliem lil dawk li kienu fil-qrib. Permezz tiegħu, it-tnejn li aħna għandna bi Spirtu wieħed id-dħul għal għand il-Missier.  Il-Kelma tal-Mulej

Gospel

MARK 6:30-34

The apostles gathered together with Jesus and reported all they had done and taught.  He said to them, “Come away by yourselves to a deserted place and rest a while.”  People were coming and going in great numbers, and they had no opportunity even to eat. So they went off in the boat by themselves to a deserted place.  People saw them leaving and many came to know about it.  They hastened there on foot from all the towns and arrived at the place before them. When he disembarked and saw the vast crowd, his heart was moved with pity for them, for they were like sheep without a shepherd; and he began to teach them many things.

Evanġelju

skont San Mark 6, 30-34

F’dak iż-żmien, l-appostli reġgħu ġew ħdejn Ġesù u qalulu kull ma kienu għamlu u għallmu. U hu qalilhom: “Ejjew miegħi intom biss weħidkom f’xi post imwarrab, u strieħu ftit”. Għax tassew, kien hemm ħafna nies ġejjin u sejrin, u anqas żmien biex jieklu ma kienu jħallulhom. Marru mela bid-dgħajsa weħidhom lejn post imwarrab, imma n-nies rawhom sejrin; kienu ħafna dawk li għarfuhom, u telqu jiġru ’l hemm bil-mixi, nies mill-ibliet kollha, u waslu qabilhom. Xħin niżel l-art mid-dgħajsa ra kotra kbira ta’ nies u tħassarhom, għax kienu qishom nagħaġ bla ma għandhom ragħaj, u qabad jgħallimhom ħafna ħwejjeġ. Il-Kelma tal-Mulej

////////////////////////////////// 

Jesus, the Compassionate Shepherd of God

Reflection by Fr. Thomas Rosica, CSB

The themes of sheep and shepherding flow though the Scripture readings for the Sixteenth Sunday in Ordinary Time (Year B). The moving Gospel story of Jesus having compassion on the crowds that were "like sheep without a shepherd" helps us to focus on his ministry of teaching, reconciling, and shepherding.

Literature of antiquity often referred to the person responsible for guiding a community as a shepherd. Likewise, the Old Testament frequently described the Lord himself as the shepherd of his people. Individuals invoked him as "my shepherd" (Psalm 23:1), and the community prayed to him as the "Shepherd of Israel" (Psalm 80:1).

In the New Testament, the image of the shepherd expresses great authority and responsibility. Nourishing the flock means that the shepherd must protect them from heresy, ever ready to defend the sheep from marauders. John tells us that Jesus himself proclaimed that he fulfilled Israel's hope for the coming of the good shepherd: "I am the good shepherd. The good shepherd lays down his life for the sheep" (John 10:11).

When Jesus withdraws with his disciples to a deserted place to rest, he attracts a great number of people to follow them. Toward this people of the new exodus Jesus is moved with pity; he satisfies their spiritual hunger by teaching them many things, thus gradually showing himself the faithful shepherd of a new Israel.

When the Scriptures describe Jesus as having pity on his flock because they were "like sheep without a shepherd" in Mark 6:30-34, such an image is not original to Jesus in the Gospels. The image is drawn from Ezekiel 34, where God unleashes his anger at the shepherds of Israel who have fattened themselves on the weak and vulnerable, instead of caring for them (Ezekiel 34:10-12).

Sheep without a shepherd

Jesus' compassion is much more than a fleeting or temporary feeling of regret or sorrow. It is rather a deep anguish, a gut-wrenching type of anxiety and sorrow over the condition of people. Jesus was describing the spiritual lives of those who were living outside of the salvation so freely offered by God. Jesus felt gut-wrenching anguish over the souls of these people who were facing spiritual starvation without someone to feed them, teach them, and lead them to true spiritual nourishment. They were in danger without a shepherd to protect them from false teaching. Like sheep without the good shepherd, they were alone and vulnerable to the attacks of the evil one, who roams around like a roaring lion, seeking someone to devour.

"Like sheep without a shepherd" is an accurate description of the spiritual lives of many 21st-century Christians in the world today. The expression describes many of our contemporaries who are directionless, helpless, and very vulnerable to the seductions and attacks of the evil one. "Sheep without a shepherd" are more than just a little lost. They are more than just a little vulnerable. They are facing danger and destruction.

Jesus' Compassion

Jesus saw the sick, and his compassion healed them. He saw those possessed by demons, and his compassion freed them. He told the story of a king who was owed a huge debt by his servant. When the servant could not pay, the king ordered him thrown into slavery, along with his family. When the servant pleaded for mercy the king "had compassion" on him and forgave the huge debt.

Jesus spoke about a man going down from Jerusalem to Jericho. That poor fellow fell among thieves who beat him, robbed him, and left him to die. Two high-ranking religious officials passed by him, but a Samaritan stopped and "had compassion" on him. He bandaged the man's wounds and carried him to an inn where he nursed him through the night. The next day he paid the bill and gave the innkeeper his credit line, saying, "If he needs more, charge it to me."

Who can forget the thought-provoking story of the younger son who took his inheritance and squandered it in loose living? One day he "came to himself" and returned to his father's house, not hoping to be restored as a son, but wanting only to be hired as a servant. His father saw him coming and "had compassion" on him. Before the son could even utter his speech of repentance, the father placed on him a ring and robe and shoes and called for a royal feast.

The compassion of Jesus heals and feeds, forgives huge debts, nurses hurt bodies back to health, and welcomes home sinners, restoring them to a place of honour. Jesus will not let his compassion stay with God or in heaven. He commands us: "Be compassionate as your Father is compassionate."

Jesus did a lot more than just feel compassion for those in today's Gospel story from Mark 6. His strong emotion moved him to act, far beyond what any shepherd would be expected to do for his sheep. The authentic shepherd, who models his or her life on Jesus, must love the people entrusted to him and imitate Jesus.

Where will we find such compassion for ourselves?

From time to time, despite our best intentions, we find ourselves among those in need, those who are like sheep without a shepherd. At times we ask ourselves: "Where on earth can we find this compassion to share with others?" I have learned that only in solitude before God, faced only with ourselves, can we learn the compassion of God. Perhaps it is not by accident that in the thick of his ministry and burdened by the unrelenting needs and demands of the crowd, Jesus called his disciples to join him in the desert: "Come away to a deserted place all by yourselves and rest awhile."

Could it not be the same for us, that away from the hustle and bustle of the everyday demands, we retreat in order to wrestle with our own hearts before God? And there we learn mercy and become in our day bearers of the compassion of Christ.

Leading people outOne of the most powerful and moving reflections on the theme of compassionate shepherding is found in Benedict XVI's inaugural homily of his Petrine Ministry on April 24, 2005:

"The pastor must be inspired by Christ's holy zeal: for him it is not a matter of indifference that so many people are living in the desert. And there are so many kinds of desert. There is the desert of poverty, the desert of hunger and thirst, the desert of abandonment, of loneliness, of destroyed love.

"There is the desert of God's darkness, the emptiness of souls no longer aware of their dignity or the goal of human life. The external deserts in the world are growing, because the internal deserts have become so vast. Therefore the earth's treasures no longer serve to build God's garden for all to live in, but they have been made to serve the powers of exploitation and destruction.

"The Church as a whole and all her Pastors, like Christ, must set out to lead people out of the desert, towards the place of life, towards friendship with the Son of God, towards the One who gives us life, and life in abundance."

This week may our prayer be for awareness, compassion, and courage. Let us beg the Lord to make us more aware of the vast and growing deserts in which our contemporaries, and perhaps even we are living today. Let us ask the Lord to give us his compassion for those who truly are sheep without shepherds. And let us pray for courage to help lead our friends out of their deserts and into the places of life and friendship with Christ, the Good Shepherd.