18th Sunday in Ordinary Time (Addendum A & B) - Sunday, July 31, 2011

A  This Sunday's Mass covered Christ's multiplication of the loaves and fishes in the 13th chapter of Matthew's gospel. Miracles don't seem like miracles when they're commonplace, do they? When we lose sight of the common place miracles, we certainly do get the "blahs" and sometimes we go looking for something that is seemingly more exciting.

When Jesus multiplied the loaves and fish, he gave the people a foretaste of the nourishment he would provide through the Eucharist. That meal took care of their physical hunger, and they had plenty of leftovers as proof that God doesn't provide only what we need, but so much more.

We have at every Mass a miraculous food that comes straight from heaven to nourish us. By divine intervention, Jesus Christ is fully present, body and soul – his humanity and his divinity – looking like simple bread and wine. In the Eucharist, he feeds us with his total self so that our own bodies and souls are nourished while we journey through the desert of life's difficulties. How then, can we say that Mass is boring or blah? Sadly, the Eucharist can be so common place that it's easy to lose the awe and wonder of what really happens in the Mass. Why else would we complain that God is not doing enough to heal us or deliver us from hardships or give us whatever we're lacking?

The Eucharist nourishes us in every way that we need IF we participate in it fully. Minimal,  
half-hearted involvement in the Mass prevents us from participating fully in all the benefits of the Eucharist. Every prayer, the songs, the readings, and the communal experience of worship all work together to make the Eucharistic experience complete. Opposed to saying, "I don't get anything out of this. This is boring. Blah! I need something to feed me; to put me on a spiritual high," we should ask ourselves, "How can I appreciate what's going on here?" Full participation means that when we consume Jesus, he consumes us. We become more like him!

Today's reading in Matthew Chapter 13 tells us about the time when the apostles saw Jesus walking on the water. Instead of actually believing that Jesus was indeed walking on the water, they believed something else. "It is a ghost!" they fearfully cried rather than believe in something beyond their grasp to believe: that it was Jesus, present, walking on the water; that Jesus is God and it is not beyond his power to be able to walk on water. May we, then, recognize that it is Jesus present in the Eucharst, instead of limiting our belief to what our human brains tell us ("this is only bread"); that it is not beyond His power to transform Himself into our Bread of Life!

guest author: Angela Hebert

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B This is a great 2nd addendum! By, none other than, Jeff Cavins:
http://www.catholicscomehome.org/lighthouse-popup.php?song=NotBeingFed

It is called, I'm Not Being Fed

In this dynamic talk, Jeff Cavins explores some of the reasons why so many have left the Catholic Church for evangelical Christianity. He responds to the most commonly heard complaint of these former Catholics – that they simply were not being “fed” by their Church. As he presents the story of his own return to Catholicism, Cavins builds a case for the unique character of the Catholic Church as the church founded by Christ.

Eighteenth Sunday in Ordinary Time - July 31, 2011

The Feeding of the 5,000 in Matthew, as in the other Gospels as well, is an anticipation, foreshadowing, and type of the Eucharist, the meal which along truly satisfies and "answers all our needs." It is the meal by which we enter the Davidic Covenant, receiving the gift of Divine Sonship and kingship over the earth. Thank you to The Sacred Page for this wonderful illumination on Sundays' readings.

The Bread of the Berith

Holy Mother Church serves up a rich fare for us in the Liturgy of the Word this week.

We begin with one of the most striking prophecies of the Book of Isaiah:

Is 55:1-3

Thus says the LORD:

All you who are thirsty,

come to the water!

You who have no money,

come, receive grain and eat;

Come, without paying and without cost,

drink wine and milk!

Why spend your money for what is not bread;

your wages for what fails to satisfy?

Heed me, and you shall eat well,

you shall delight in rich fare.

Come to me heedfully,

listen, that you may have life.

I will renew with you the everlasting covenant,

the benefits assured to David.

Like many oracles in the Book of Isaiah, the prophetic author provides very little information about the time or place when this oracle will be fulfilled.  In antiquity, the second half of Isaiah (chs. 40-66) seem to have been understood as a long description of the Messianic or Final Age (the Latter Days).

This oracle is an invitation to the thirsty, hungry poor to come to the LORD, who will simultaneously: (1) provide them with a satisfying meal, (2) grant them life, and (3) renew with them the Davidic covenant. 

Hebrew poetry operates on the principle of parallelism, whereby paired poetic lines (a bicola) are mutually illuminating.

Thus, the final verse of this reading is describing one action, not two.  We should read as follows:

            I will renew with you the everlasting covenant (Heb. berith ‘olam),

            that is, the covenant love assured to David (Heb. hasdey dawid hane’emanim)

The “everlasting covenant” (berith ‘olam) is nothing other than the hesed or covenant love that was given to David (hasdey david).  In other words, the “everlasting covenant” is a restoration or transformation of the Davidic covenant.  The word hesed (appearing here in the masculine plural construct form hasdey) is a very important term in the Hebrew Bible.  It designates the love appropriate for covenant partners, and is frequently found in the near vicinity of the term berith and other words associated with a covenant relationship.  Hesed is arguably the most important concept in the Book of Psalms, the canonical message of which is summarized by the phrase, “Give thanks to the LORD, for he is good, and his hesed endures forever” (e.g. Pss 100; 106; 107; 136).

The main text of the Davidic covenant is widely understood to be 2 Samuel 7:4-17 (but see also Psalm 89:1-37).  According to this covenant, David and his sons enjoyed the privileged status of Divine sonship and were promised to rule over the entire earth.

Isaiah 55:1-3 foresees a coming age when the LORD will extend the privileges of the Davidic covenant to all the poor of the earth who come to him.  Arguably, this passage is an important but often forgotten background text for the Beatitudes which we read some weeks ago:

Matt. 5:3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven. 

...

5 “Blessed are the meek, for they shall inherit the earth. 

6 “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. 

...

9 “Blessed are the peacemakers, for they shall be called sons of God. 

10 “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.

Aren’t the poor, the hungry, and the thirsty the invitees of Isaiah 55:1-3?  And isn’t the Kingdom of Heaven (2 Chron 13:8), the entire earth (Ps 89:25-27), and divine Sonship (2 Sam 7:14; Ps 89:26) the promises of the Davidic covenant? (more on Davidic Covenant here)

Nonetheless, Holy Mother Church pairs this OT text today in order for us to make the connection between the promised covenant-bestowing meal and the Feeding of the 5,000.

The Responsorial Psalm focuses our thoughts on gratitude for God’s provision of our needs and the needs of all creation.  In light of the Eucharist we are celebrating, we should understand God’s provision not only in a physical and material sense, but in a spiritual and sacramental sense.  The deepest hungers of the soul are satisfied by the living God: he answers all our needs, even the most profound.

Ps 145:8-9, 15-16, 17-18

Responsorial Psalm

R. (cf. 16) The hand of the Lord feeds us; he answers all our needs.

The LORD is gracious and merciful,

slow to anger and of great kindness.

The LORD is good to all

and compassionate toward all his works.

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.

The Second Reading is part of the ongoing lectio continua of Romans in this period of the Church’s Lectionary.  Although it does not have explicitly Eucharistic themes, we do see in it a description of God’s hesed, his covenant love.

Rom 8:35, 37-39

Reading II

Brothers and sisters:

What will separate us from the love of Christ?

Will anguish, or distress, or persecution, or famine,

or nakedness, or peril, or the sword?

No, in all these things we conquer overwhelmingly

through him who loved us.

For I am convinced that neither death, nor life,

nor angels, nor principalities,

nor present things, nor future things,

nor powers, nor height, nor depth,

nor any other creature will be able to separate us

from the love of God in Christ Jesus our Lord.

Hesed is a specific kind of love.  It is not infatuation,  nor merely affection, nor is it simply erotic  love, all it may include eros and indeed can and does describe the relationship between husband and wife (e.g. Jer 2:2; Hos 2:18,19).  But most of all, hesed is a love of fidelity, a love that does not fail.  St. Paul beautifully captures the hesed of Jesus Christ in this passage of Romans.

Finally, the Gospel:

Mt 14:13-21

Gospel

When Jesus heard of the death of John the Baptist,

he withdrew in a boat to a deserted place by himself.

The crowds heard of this and followed him on foot from their towns.

When he disembarked and saw the vast crowd,

his heart was moved with pity for them, and he cured their sick.

When it was evening, the disciples approached him and said,

“This is a deserted place and it is already late;

dismiss the crowds so that they can go to the villages

and buy food for themselves.”

Jesus said to them, “There is no need for them to go away;

give them some food yourselves.”

But they said to him,

“Five loaves and two fish are all we have here.”

Then he said, “Bring them here to me, ”

and he ordered the crowds to sit down on the grass.

Taking the five loaves and the two fish, and looking up to heaven,

he said the blessing, broke the loaves,

and gave them to the disciples,

who in turn gave them to the crowds.

They all ate and were satisfied,

and they picked up the fragments left over—

twelve wicker baskets full.

Those who ate were about five thousand men,

not counting women and children.

Although the text is not explicit, we are probably correct to assume these crowds were made up of the common and poor people of the land, rather than the wealthy elite.  We here the themes from Isaiah 55 -- Jesus is providing a free, satisfying meal to the hungry and thirsty poor.

But the language Matthew employs is intended to remind us of another incident in Jesus’ ministry, in which he also “takes loaves,” “blesses,” “breaks,” and “gives” them to the disciples.  Of course, this is language from the narrative of the Institution of the Eucharist (Matt 26:26), which is indeed the covenant meal promised by Isaiah 55.  Specifically, it is a meal which extends the covenant of the Son of David to those who participate in it.

The Feeding of the 5,000 in Matthew, as in the other Gospels as well, is an anticipation, foreshadowing, and type of the Eucharist, the meal which along truly satisfies and “answers all our needs.”  It is the meal by which we enter the Davidic Covenant, receiving the gift of Divine Sonship and kingship over the earth.  Out of his loving concern to provide this meal for us, Jesus endured “anguish,  distress, persecution, nakedness, peril, sword,” and ultimately, death.


Graphic credit: 
Psalm 145: Father Stephen Cuyos 

Lagniappe

Father Jim Chern's Homily for the 18th Sunday in Ordinary Time

Father Keith M. Carrolls Homily for the 18th Sunday in Ordinary Time

Omaha Catholic Examiner 

Father Dylan's Homilies

Father John Speekman's Homilies (Australia)