Friday, April 17, 2026

 

Friday of the Second Week of Easter

(Acts 5:34-42; John 6:1-15)

The gospel calls Jesus’ feeding the multitude a “sign.”  It is a fair question to ask, “a sign of what?”  There are at least three levels of meaning for this sign. 

First, the feeding is a sign of human solidarity.  Jesus shares bread with the multitude because hunger hurts and humans must help each other alleviate it.  Second -- as Jesus will make clear in future gospel readings --  the feeding represents the Eucharist.  Jesus will give his body and blood so that his followers may become virtuous in him.  Finally, the feeding signifies God’s love for all.  As the gospel memorably puts it: “God so loved the world that He gave His only Son.”  The Father sent the Son so that humans might not perish because of their selfishness but have eternal life because of his sacrifice. 

The participants of Jesus’ feast want to make him king.  With similar impetus we worship Jesus as Lord.  But Jesus rejects such honors if those who propose them do not try to become like him.  The change requires more than imitation when it is convenient.  It demands following him faithfully so that our love is purified of egotism.

 

Sunday, July 28, 2024

Seventeenth Sunday in Ordinary Time

(II Kings 4:42-44; Ephesians 4:1-6; John 6:1-15)

Dear brothers and sisters, today we begin an anomaly in the liturgy. For five Sundays, we interrupt our reading of the Gospel according to Saint Mark to reflect on the "Bread of Life Discourse" in the Gospel according to Saint John. The discourse helps us understand the Eucharist, which Vatican II called "the source and summit of Christian life."

Today's reading can be seen as the material on which Jesus reflects in the discourse. Its intention is to raise the question: "Who is Jesus?" We cannot understand the Eucharist without first having a correct concept of Jesus.

The reading begins with many people following Jesus to the other side of the Sea of Galilee. They have seen him performing miraculous cures and want to see more of them. They do not yet have faith in Jesus; they are simply amazed by his power. They make up an immense crowd of five thousand men, and who knows how many women and children?

Jesus assumes the role of a gracious host when he asks Philip, "How can we buy bread so that these people may eat?" He is concerned that everyone will be well-nourished, but he has more in mind than calories and carbohydrates. He is going to provide spiritual nourishment so that they may have life in abundance. This is the reason for the question. He wants to know if Philip has been able to penetrate his humanity to recognize his divinity.

As if it were a Mass, Jesus takes the bread, gives thanks to God for it, and distributes it among the people. Because he is such a good host, he serves the fish in the same way. Bread and fish comprised the basic foods for lunch among the Palestinians two thousand years ago. They were like rice and beans or tortillas and beans for various peoples today.

After the distribution of food, Jesus asks his disciples to gather the leftovers. Because they gather only the bread, it can be said that it, and not the fish, is the provision emphasized here. The twelve baskets of leftovers indicate not only the enormity of the miracle but something deeper. Each basket represents one of the twelve tribes of Israel. Just as God fed the Israelites with manna in the desert, Jesus feeds the crowd on the shore of the Sea of Galilee. The implication is clear. Jesus is like God in his concern and action on behalf of the people. The Book of Exodus explains that by being satisfied with manna, the Israelites would know that the Lord was their God. Thus, the Galileans should recognize Jesus as God by the multiplication of the loaves.

However, the people do not yet reach this conclusion. They call Jesus only "the prophet" of whom Moses speaks in the book of Deuteronomy. They also attempt to proclaim him king. These roles pale when compared to reality. The prophet would be like Moses, not like God. Also, every human king serves for a limited time and with power subject to being surpassed by another’s. Only God reigns forever with absolute power.

But what kind of bread does Jesus have that multiplies to nourish entire nations? And what is the spiritual nourishment that yields life in abundance? Finally, how exactly should we understand life in abundance? To answer these questions, we have to reflect deeply on the Bread of Life Discourse in the coming weeks.

 

Friday, April 21, 2023

Friday of the Second Week of Easter

(Acts 5:34-42; John 6:1-15)

In today’s gospel Jesus asks the question, “’Where can we buy enough food for them to eat?’” to test his disciple.  He wants the disciple to recognize that the food that matters most cannot be bought.  He gives it freely and abundantly.

That food, of course, is Jesus’ body and blood.  He is the lamb of the new Passover, the Eucharist.  In the same Gospel of John Jesus is sentenced to death at the moment when the Passover lambs start being slaughtered in the temple.  The Gospel is saying that consumption of Jesus’ Passover sacrifice frees one from sin.

As Jesus tests his disciple, he tests us.  He wants us to believe that it is really his body and blood in the Eucharist and that it really gives life in abundance.  There is no way to prove this truth, but the saints testify to it.  Cherishing the Eucharist, they lived faithfully, lovingly, and joyfully.  We should not be reluctant to follow their example.

Sunday, July 25, 2021

 SEVENTEENTH SUNDAY IN ORDINARY TIME, July 25, 2021

(II Kings 4:42-44; Ephesians 4:1-6; John 6:1-15)

In December, President Biden received his first dose of the virus vaccine. The photo of the event was published in many newspapers across America. It was a sign that the vaccine is not dangerous but helpful, indeed life-saving. More than scientific reports, the photo has the power to reach human consciousness. In the gospel Jesus performs a sign with similar effect when he feeds the crowd.

Jesus has performed several signs before. He healed the sick, and once changed water into wine. But he has never accomplished anything as impressive as multiplying a few loaves and fish to feed hundreds of people. He does it with leftovers to satisfy dozens of others. Jesus doesn't just want to nourish people. His greater concern is that they take him as the bread of eternal life. Now people recognize him as "the prophet to come." Unfortunately, however, they don't understand the meaning of his words.

In the reading the people come to make Jesus king. They think that he will give them bread without them working. They are wrong in two ways. First, they don't realize how work is an irreplaceable blessing. In this world men and women prove themselves worthy, at least in part, through work. They develop both their brains and their muscles in effort to produce useful goods and services for others. They also work to buy food, clothes, and shelter for their families. If we wanted a life without work, we would have a primitive existence like fish on a coral reef.

Second, people are wrong when they think of natural bread as what is most important. They are unaware that the greatest food Jesus offers is a share in his life. More than healing diseases and more than eating bread, a share in Jesus' life promises consolation and love that lasts forever. This is not to say that his life is always easy.  The consolation he offers is not received without suffering. The love he gives is not known without death itself.

In the gospel, everyone eats his fill. So we must also. The bread that Jesus provides us is his own flesh in the form of the Eucharistic host. Taking it in faith, we will be inclined to work not only for the good of our families but also for others. Be it caring for children or mowing lawns, with the bread that is Jesus our brains and muscles will create a better world. Then we will experience some of the comfort and love whose fullness will come to us at the end of time.

Friday, April 24, 2020

Friday of the Second Week of Easter

(Acts 5:34-42; John 6:1-15)

The gospels regularly portray the Pharisees as sinister.  Because of this, the word “Pharisee” has come to mean duplicitous.  If someone calls another a Pharisee, the other would want to defend herself.  But the gospels mention a couple of Pharisees worthy of commendation.  Nicodemus is a Pharisee who comes to Jesus to learn.  In today’s reading from the Acts of the Apostles, a Pharisees distinguishes himself for showing wisdom.

Gamaliel does not so much defend Peter and the Apostles as demonstrate good sense.  He points out that popular religious movements often rise and fall quickly.  He says that it would be a mistake to persecute Christians who may pass from the scene soon.  Rather, he recommends, they should be tolerated and then judged by their fruits.  If they bring about blessings, they obviously have God’s blessing.  On the other hand, if they only raise high expectations, the people will tire soon enough of empty promises. 

We should heed Gamaliel’s wisdom in regard to people of other beliefs.  Some people often want to tell us about their vision of God.  Unless they are a priest or a theology professor, we do not want to give them much time.  However, we might listen to them for at least a few minutes.  Perhaps they have a genuine spiritual insight.  We might do the same for television and radio evangelists.  They too may tell us something worthwhile about our Lord.

Friday, April 6, 2018

Friday of the Second Week of Easter

(Acts 5:34-42; John 6:1-15)

Pope Francis has criticized the “culture of waste” found in both rich and poor countries.   He has called the way many people throw food away like “stealing from the table of the poor and hungry.”  There are hundreds of millions of people who are undernourished while the rich and middle classes and often poorer people are growing obese.  Not only is the situation ironic and scandalous, it also blinds one to Jesus’ work in the gospel.

Jesus producing a superabundance of food cannot be appreciated outside a culture where it is in short supply.  In first century Palestine yields were a fraction of modern production and storage from pests a perennial problem.  In today’s passage, however, Jesus takes just enough food for a small family, multiplies it, feeds a crowd of well over five thousand, and finds enough bread for a feast remaining.  John the evangelist is showing why Jesus is the Son of God destined to rise from the dead.  He pictures him here as a new Moses with many elements of the Exodus saga: mention of a sea and of the Passover feast, going up a mountain, and of course feeding legions with bread from heaven.  The people in John’s story understand Jesus to the fulfillment of Moses’ prophecy: “I will raise up for them a prophet like you from among their brothers; I will put my words in his mouth, and he will tell them everything I command him” (Deuteronomy 18:18).

Following Jesus, we heed his command to care for the poor and needy. In this way, we look forward to his leading us beyond the enticements of this world to a realm of everlasting love.  This is the fulfilment of his Easter promise.  Death itself will not hinder us from reaching our deepest yearning for happiness.

Friday, April 8, 2016

Friday of the Second Week of Easter

(Acts 5:34-42; John 6:1-15)

In television’s beginnings a popular program was a quiz show called “What’s My Line?” The show featured celebrities who questioned guests to determine their profession.  The gospels might be seen as doing something similar – raising questions of Jesus to determine who he is.

In today’s passage from John’s gospel Jesus feeds the multitude with five small loaves of bread.  He is seen by the people as the Prophet proclaimed by Moses who will come from the people and whose words the people will heed.  Jesus himself sees the possibility of their taking him away as their king.  Of course, he is not concerned about an earthly office.  He has a higher mission.  In the Gospel of John Jesus is the Word of God made flesh so that the world might find salvation from sin.

We may be tempted to continually raise the question of Jesus’ identity ourselves.  Certainly we hear others expressing doubt that he is the Second Person of the divine Trinity.  However, we must hold to the claim so that our following will lead us to eternal happiness in him.

Friday, May 2, 2014

Memorial of Saint Athanasius, bishop and doctor of the Church

(Acts 5:34-42; John 6:1-15)

A philosopher writes of her journey of faith.  She says that she entered college with every intention of becoming a lawyer and earning bundles.  Then she took a course in ethics, became fascinated with ideas, and changed her career goal.  In the meantime she started attending mass.  The first time her purpose was to memorialize the September 11 slaughter, but she became absorbed by the experience and eventually entered the Church.  Now she finds tension between some of the conclusions of philosophy and the teachings of faith.  Rather than ignore the differences or settle for the conclusions of one kind of wisdom over the other, she writes of pursuing the “Way of Aporia.”  Aporia is a Greek word meaning an intractable puzzle.  In physics a famous aporia from the last century is the contention between Albert Einstein’s theory of relativity and Max Planck’s quantum theory over the behavior of subatomic particles.  Just as physicists keep observing and testing to resolve that issue, the religious philosopher should contemplate how the truths of faith might correspond to reason.  St. Athanasius embarked on this endeavor in the fourth century with results that have deepened our appreciation of God.

The hot-button issue in the Christian world during Athanasius’ lifetime was Christ’s divinity.  Was he truly God or only partially God?  A famous teacher named Arius made the latter case saying that “there was a time in which the Son was not.” He cited biblical texts to secure his position.  But Athanasius understood Scripture as revealing that the Son is one with the Father for all eternity and resolved the issue of uniqueness of the Father and the Son by saying that God is of a different order of being than creation – an order where two or three are one in a way beyond human comprehension.  His thinking, of course, lays the premise for the doctrine of the Trinity.

The need for contemplation to resolve tension between faith and reason may be applied to today’s gospel as well.  How could food for five thousand be obtained from a few loaves and fish?  Was it that Jesus convinced the people to share the food they had hidden in their pockets?  Or perhaps there was a passing caravan with wagonloads of bread?  More probably, Jesus “multiplied” the food available although the gospel does not use this term.  In any case, we do well to meditate on the meaning of it all and to give thanks for knowing Jesus.

Friday, April 20, 2012

Friday of the Second Week of Easter

(Acts 5:34-42; John 6:1-15)

The chapter “The Grand Inquisitor” represents the high point of Fyodor Dostoevsky’s masterpiece The Brothers Karamazov. The story-within-a-story pictures a malevolent Spanish cardinal reproving Jesus for not taking advantage of the ability to provide people with bread in exchange for their subjugation. The tale finds its source in today’s gospel.

Jesus has miraculously fed the people with bread. The symbolic action anticipates the Eucharist where Jesus’ sharing of body and blood will free his followers. It will be a complete liberation. They will never be compelled to accept him for physical sustenance or anything else. Indeed, they will retain the choice to reject him. In the passage Jesus demonstrates this unwillingness to subjugate the people by evading their coming to make him king. They will have to work for their upkeep, but they will do so knowing that God really cares for them dearly.

People often enslave themselves to things like comfort, convenience, and carnal desire. In a distorted world such subjugation may seem worth the price. But we know that Christ’s freedom offers much more. As his followers, it enables us to develop our human potential which transcends itself into eternal life.

Friday, April 16, 2010

Friday of the Second Week of Easter

(Acts 5:34-42; John 6:1-15)

Once I met a Jewish friend on the day before Passover. He remarked that the feast provides an excuse for a party. He was being a bit irreverent, of course, but what he said hit the mark. Passover gives reason to rejoice as it celebrates Israel’s release from Egyptian slave gangs.

John the Evangelist notes that Jesus feeds the crowds at Passover time. This is not a detail to add realism to his story; rather, it frames the account in gold. It tells us that Jesus’ feeding the five thousand men and an untold number of women and children has a liberation theme. The people’s attention to Jesus frees them from helpless attachment to sin. Their participation in his supper gives energizes them for life’s journey. The fact that the people carry home leftovers underscores Jesus’ accomplishment.

We should find ourselves involved in this same process of liberation during the Eucharist. The Word of God prunes us of vices while the bread and wine, changed into Jesus’ body and blood, charge us with his life. Carefully attended to with prayer, the Eucharist allows us to feel in our lives the effects of Christ’s redemption.

Homilette for April 7, 2008

Monday of the Third Week of Easter

(John 6:1-15)

Once a woman came up to the altar to receive Holy Communion. She took the Eucharistic host and looked around for the cup. Not seeing it, she blurted, “You mean I’m not getting any wine?” She was finally offered the Precious Blood, but we may question whether she worthily received it. After all, she seemed to consider it as one might a free sample of cheese at the supermarket. In the gospel today Jesus notes that the crowd who follow him to Capernaum similarly have little appreciation for the Bread of Life that he provided.

The crowd saw the sign that Jesus just worked. He fed five thousand with just a five loaves and two fish on the other side of the sea. Sensitive people would have stopped to ponder what was at hand. They would have recognized that at least a prophet of God akin to Moses has visited them. And they would have adjusted their lives to be in accord with what the prophet was telling them. But the crowd here hardly gives what Jesus says a second thought. They search him out in order to receive more bread.

We must do better. The Church asks us to make a reverential sign – a simple bow is sufficient – before receiving Holy Communion. It is a way to recognize that what we are about to take is not bread and wine but the Lord himself. He will mold us from within to demonstrate his love for the world. He will also prime us for eternal life. The physical value of Holy Communion is negligible -- not worth climbing out of the pew. The spiritual value is infinite – worth climbing a mountain.