‘When he went ashore, he saw a great crowd; and he had
compassion for them and cured their sick.’ (Matt 14:14)
(Year A: The Eighth Sunday after
Trinity, 2nd August, 2020)
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READINGS (COI & paired as between the Gospel and the Old
Testament readings)
(See, also, Mark
6:30-44, Luke 9:10-17 and John 6:1-15. The miracle of the loaves and feeding of
the crowds is to be found in all four gospels).
Abundance of life is a common theme in the scriptures. Jesus
declares in John ‘I came that they may have life, and have it abundantly’
(John 10:10). To live the life that God
intended for us is to flourish. But how can people flourish if they lack the
means to do so – food, shelter, medication, education and all of the cultural
and social services that enable them to be partakers in the life of here and
now?
Food and eating food pop up in the Bible stories again and
again. It can be a sacred thing especially when it is done mindfully and collectively
as an expression of co-(mm) – union. We miss communion when for one reason or
another we are not able to share in the heavenly banquet a glimpse of which we
catch in the sacred mysteries of the Holy Sacrament.
Right now, here in Europe, there is much talk of getting
back to church and Mass and Holy Communion. But, what of the millions who still
lack the material necessities of life? And, what of those who are unable to
take part because they are confined to care institutions cut off from regular
pastoral support. For these latter persons, technology has offered some
possibility of connection, smiles and greetings – all of which are necessary
complements of a sacred meal. Thank God for technology!
And Jesus had pity or compassion on the people. Hedged in by
fear and uncertainty there are so many people who do not even know what to look
for let alone where to look for it. Many
crave for the food of life – the food of Christ’s body and blood – but do not even
know their need. Can we declare ‘Amen’ in all honesty of mind and heart?
Material and spiritual poverty are related. Ultimately, body and soul are intertwined in
a unity. We suffer the impact of not exercising those spiritual muscles of
faith, hope and love. The feeding of the crowd is not unique: it crops up in
each of the four gospels. In the case of the gospel of John it is the prelude
to an extended teaching about the eucharist set in the context of a first
century Johannine community for whom the signs of water, bread and wine are
such a central part of their identity and life together as disciples of the
Way.
In our own time we see the paradox of modern living:
abundance and choice of foods on the one side and real hunger on the other;
huge growth in knowledge and information and lack of basic literacy for
millions; choice of travel and lifestyle on the one hand and, on the other,
imprisonment in traditional cultures. It
seems that religion however we might define it is yet another consumer
choice. At least one positive aspect of
this choice is that we have to choose. Gone are the times when it was imposed,
expected or assumed. In those times it was a matter of ‘dare anyone would break
church rules’. In reality it was sometimes about family norms and community
respectability. Today, religion has been relegated to the private sphere and
most people are reluctant to confide that they are believers or regular
attenders of church. Indeed, to go to church and to declare oneself a believer
attracts derision and mockery. I have experienced this on occasions over the
years.
In what ways does the story of the miracle of the loaves and
fish help us to understand our calling today?
We need to take a step back and consider the world in which and for
which Matthew collated the very earliest stories of Jesus in the years
following his death and resurrection.
Certain customs and practices were already well established including
the regular gatherings of disciples around the table where stories were told,
sacred texts read and bread broken and shared in remembrance of the Risen Lord.
More than that, the disciples understood that the Risen Lord still stood among
them especially in those moments when they gathered in his name.
In a very ancient first century Christian text called the
Didache which was probably written around the same time as Matthew’s Gospel was
beginning to take shape we read ‘As this broken bread was once scattered on the
mountains, and after it had been brought together became one, so may thy Church
be gathered together from the ends of the earth unto thy kingdom; for thine is
the glory, and the power, through Jesus Christ, for ever.’ We cannot begin to grasp the significance of
meeting, breaking and sharing bread without considering the tradition that goes
back to the night of Jesus’ last supper with his disciples. There, the
realities of sacrifice, communion and presence were brought together on the eve
of Good Friday. There is a living connection from the story of the chosen
people fed in the wilderness with manna to the sacrifice of the lamb at
Passover to the new sacrifice of the Lamb of God. Steeped in Jewish tradition
the early Jewish-Christians found strength and comfort in the remembered words
of the Lord: ‘Do this in memory of me’. Indeed, the sign of the fish or Ichthus
was the sign by which persecuted Christians communicated in the catacombs of
Rome and in other places.
We live in a world marked by poverty, scarcity and enormous
pressure on ordinary people. At the same time we live in a world of waste,
over-spending and over-indulgence while forests, seas and pastures are
destroyed. In the story of the miracle of loaves we encounter an opportunity
for disciples to use what we have to serve those in need about us. God turns
our small offering of joint effort to work miracles. In God’s world there is plenty for everyone.
And the truth is that there is plenty for everyone if only we were able to
construct a society based on solidarity and love.
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