1st Reading – Genesis 14: 18 – 20
Melchizedek is mentioned in only three places in scripture: this reading plus Psalm 110:4 and Hebrews 5:6, 10; 6:20-7:22. He is said to be the king of Salem; its name means peace. This place becomes the city of Jerusalem, the center of Israel’s kingdom.
It was customary for a king to be hospitable toward a victorious leader, but there are no ulterior motives here. Instead, there is a beautiful blessing ritual, to which Abram gives thanks. Note that Abram did not take his victory greedily. He only wanted to save his nephew Lot and retrieve the possessions that were taken from him. For the victory and the blessing, he gives thanks to God. How do you give thanks to god for the victories and blessings in your life?
Later Christian writers would evoke this episode in history and consider it a prefigurement of Christ. Jesus would offer the blessing of his life – the effect would be irrevocable and would be the gift of God’s self to the entire world – redemption. (Birmingham, W&W, p. 560-561).
In exchange for the blessing, Abram offers a tenth of everything. In Eucharist, we offer ourselves to Christ just as Christ offered Christself. We are doing as He said to do. What does this mean for you? What do you offer?
2nd Reading – 1 Corinthians 11: 23-26
This is the earliest written account (maybe 53-55 AD) of Jesus’ Last Supper and the words that have become our Eucharistic prayer.
From Celebration, June 1998:
Eucharist is about a remembering (anamnesis) that does not simply call to mind the past events of Jesus’ life, death, and resurrection. The Eucharist makes present here and now, within the gathered assembly of believers, the reality of Jesus’ saving death and resurrection. Each Eucharist is a “living remembrance of Jesus’ act of love.” By our participation (offering our ‘hungry selves’, hearkening to God’s Word, sharing peace, and then eating and drinking) in the Eucharist, believers proclaim and are integrated into that death and are given a taste of the resurrected life to come.
We “proclaim the death of the Lord” . . . What does this mean? In Eucharist Christ comes to us as the one in whom God participates in the emptiness and negativity of life, as the one in whom God accepts us in the most unrestricted way possible, and as the one who in virtue of this acceptance, lays claim to all that we are and can be. The Eucharist is not simply a celebration of the resurrection of Jesus or the fact that he now lives. Rather, it is a celebration of the fact that it is the crucified one who now lives; it is a celebration of the God who came into the brokenness, the ‘unwholeness’ and the unholiness’ of the human situation, and who came to stay. In Jesus, God has come to be with us where we are. To proclaim the death of the Lord is to find in his death a new definition of ourselves – a new understanding of the meaning of success and failure, of the meaning of life and death, of what it means to be a human person. (John Dwyer, The Sacraments, “Chapter Eight: the Eucharist” p.129-130)
The Gospel – Luke 9: 11-17
It is important to place this gospel story within the context of the overall gospel of Luke. Chapter 9 had started with Jesus commissioning the Twelve and sending them out to proclaim the Kingdom of God. After they go out Luke tells us of Herod’s curiosity about Jesus: “I beheaded John. Who then is this about whom I hear such things?” Then the Twelve return. They withdraw in private to Bethsaida, but the crowds follow Jesus, and yet, he welcomed them . . . here then, is where the gospel story begins. It ends with a superabundance of satisfying food.
From “Working with the Word,” http://liturgy.slu.edu:
Too often we narrowly view Eucharist in the context of the Last Supper and its elements of bread and wine. This gospel expands our perception to include the whole event of hungering, and then gathering, blessing, breaking, giving, eating, and being satisfied. Evil diminishes life and enslaves people; God’s kingdom restores life and liberates them from hunger – ‘malnutrition’ and oppression. This story illustrates Jesus’ Beatitudes: Blessed are the poor, the kingdom is yours . . . and the hungry will be satisfied.
It is at Eucharist that we experience most intimately the communion of saints. Communion of saints in Greek is koinōnia hagiōn. Koinōnia is any partnership, fellowship, activity, experience or relationship where people come together. It is togetherness for mutual benefit and goodness (Barclay, The Apostles Creed p. 245). Hagiōn literally means sacred things, hagiōi meaning members of the Church as saints, or sacred people (p. 247). Imagine the sacred things as being that which we share in Eucharist, the body and blood of Jesus. In that sense, we are sharing sacred things as a communion (koinōnia) of sacred people. In the Byzantine liturgy, the priest says, “Holy things for holy people” at the distribution of Holy Communion (Shannon, Catholic Update May 2005, p.4). We become the body of Christ.
In the book With God in Russsia by Walter Ciszek (an autobiography of a Jesuit priest), he recounts being in Poland in a concentration camp and celebrating Mass. It was forbidden to do so, so it had to be done in secret. Fasting before Eucharist from the midnight before was common practice then. Since the inmates were only given 2 meals of gruel a day, giving up the morning meal was a true sacrifice. If guards did not make it possible to celebrate at the scheduled time, they may go even longer without eating. So this priest and those he celebrated Mass with truly held Eucharist in deep, deep faith (Nolan, Hungry, and You Fed Me, p. 273-275). Consider this as you receive Eucharist this week.
Let us pray in the spirit of the Letter of St. Paul to the Ephesians (4:1-6):
Brothers and sisters,
St. Paul urges us to live in a manner worthy of the call
we 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 we were also called to the one hope of our call;
one Lord, one faith, one baptism;
one God and Father of all,
who is over all and through all and in all. AMEN
This is the translation in The Message: “In light of all this, here’s what I want you to do. While I’m locked up here, a prisoner for the Master, I want you to get out there and walk—better yet, run!—on the road God called you to travel. I don’t want any of you sitting around on your hands. I don’t want anyone strolling off, down some path that goes nowhere. And mark that you do this with humility and discipline—not in fits and starts, but steadily, pouring yourselves out for each other in acts of love, alert at noticing differences and quick at mending fences. You were all called to travel on the same road and in the same direction, so stay together, both outwardly and inwardly. You have one Master, one faith, one baptism, one God and Father of all, who rules over all, works through all, and is present in all. Everything you are and think and do is permeated with Oneness.” How does this speak to you?
1st Reading: 2 Kings 4: 42-44
From Mary Birmingham, Word and Worship for Year B, 583-584:
The faith history of Israel between King David’s death and the Babylonian exile (586 B.C.) is encapsulated in the Books of Kings. These books relate the history of a people in relationship with their God. It gives a rather panoramic view of the Davidic dynasty, the relationship between the Northern Kingdom (Israel) and the Southern Kingdom (Judea), and the religious judgments of a people. During this time the prophetic tradition also developed. The kings and leaders and the people were not only to worship Yahweh, but they were to live according to the wisdom and love of Yahweh. Elijah and Elisha were early, legendary prophets and holy men. Many of the remembered stories of them are a bit like epic cinema. None of the other prophets spoke of miracles, but the powerful ministries of these two men are replete with such stories.
Barley loaves were used in the Temple offering. The man who brought the bread to Elisha as “first fruit” also has a liturgical significance. By rights the man should have taken the ritual bread to the Gilgal sanctuary, which had been turned into a shrine to the pagan god, Baal. He chose, instead, to take the bread to Elisha as a sign that he would not worship idols but would remain true to the one Lord and God. First fruits are sacred, something very meaningful and precious to offer to the Lord. What are your first fruits? Are you willing to lift them up to the Lord?
The Gospel: John 6: 1-15
What does this story reveal to you about God? Notice the setting: It is by the shore of the Sea of Galilee. 5,000 people were there (quite different from the wedding feast of Cana, the first sign in John’s gospel). Jesus is up on a mountain, like Moses – and like Moses he is called to care for a great, hungry multitude. Twelve wicker baskets…like the 12 tribes of Israel, the 12 apostles, all the people—a number of completeness. Barley is the type of bread used, the bread of the poor – it also was used in Temple worship. Barley is a hearty grain. It can survive extreme weather conditions such as heat and drought. It matures in less time than other grains. The feast of Passover coincides with the barley feast, so it no surprise that barley cakes take a star role in this drama. Galilee was famous for its pickled fish; dried fish was also common – an easy ‘luncheon meat’ to bring along for a journey. The word fish in Greek (ichtys) was also an acronym for Jesus Christ Savior, Son of God, and a symbol used in the early church to identify Christians.
Consider how limited the disciples seem in their problem solving. Philip can’t seem to figure out how to feed the crowd. Their limitations are like the church’s limitations. There aren’t enough priests…how will the people receive Eucharist? But Andrew and the little boy are more imaginative. How do we overcome our limitations?
Also consider what happens with the crowd when they have to share. Jesus created a sense of community when 5 thousand people (probably more since as the scripture says, it only included men) gathered. There is common ground in everyone sharing the same food…one body, one Spirit (in Ephesians). Sunday by Sunday by Shawn Madigan, CSJ