Gospel: Did Jesus really feed a vast crowd with just two fish and five loaves (Mt 14)? You've probably heard some people say that the "real miracle" was that everyone took out what they had and shared it. Daniel J. Harrington, SJ, calls this the "nice thought" interpretation...
Sharing is an essential Christian value. But the Multiplication of the Loaves and Fishes, which included not only enough food for thousands of people, but 12 baskets left over, so stunned the eyewitnesses, and the early church, that it was included in all four Gospels...
...and in two Gospels it appears twice.
Perhaps the well-meaning "sharing" interpretation stems from our inability to accept the supernatural power of Jesus. But in case we miss the point, the next story in Matthew is Jesus walking on the water, and then healing the sick...
Jesus's power to do the extraordinary stunned the people of his time. The crowds are repeatedly described as "amazed" or "astounded," or say "We have never seen anything like this."
As important as sharing is, we shouldn't water down what astounded the actual eyewitnesses.
Here's the quote from Daniel J. Harrington, SJ, in his Sacra Pagina commentary on Mk (from which Mt most likely got the story):
“One way not to actualize this passage is to say that people were so moved by the preaching of Jesus that they divided their food with others....
...This 'nice thought' interpretation goes back to the 19th century rationalistic attack on miracles that has achieved a strong foothold in mainline Christian preaching.”
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Gospel: Today Jesus says this to a Canaanite woman who asks him to heal her sick daughter: "It is not right to take the food of the children and throw it to the dogs" (Mt. 15)
Why does he say this? Clearly Jesus felt his primary mission was to Israel, and she was a Gentile...
Yet why speak so harshly?
Some NT scholars say that Jesus's use of κυναρίοις (kynariois), which means "puppies," is more playful than harsh. But others reply that Aramaic in Jesus's day had one word for dogs, and it is a harsh comment. Some say Jesus was testing her faith...
Others say that Jesus knew she was strong-willed and wanted to show his disciples the value of persistence. (So it was a kind of lesson for the disciples.)
Daniel Harrington, SJ, told me that we shouldn't water down Jesus's response. It seems harsh today and would have...
Catholic leaders need to know how LGBTQ Catholics experience their own church. They also need to know the level of violence and harassment that LGBTQ people face in society at large.
Gospel: Jesus feeds a vast crowd with two fish and five barley loaves. Then he walks on water. Finally, in today's Gospel, he says he is the "Bread of Life" (Jn 6). Each time the disciples, or the crowds, don't get him. NT scholars call this "Johannine misunderstanding..."
In today's Gospel, despite the "feeding miracle" and the "nature miracle" they ask for more "signs" (This first part of John's Gospel is often called the "Book of Signs.")
So not only don't they get him, they demand what he's already given. We want the bread that comes down...
....from heaven, they say. So Jesus tells them that he is the Bread of Life." What's their response? "On hearing it, many of his disciples said, “This is a hard teaching. Who can accept it?”
Then, "From this time many of his disciples turned back and no longer followed him...."
Gospel: It is beautiful to be able to celebrate not only the Feast of St. Martha, but, thanks to Pope Francis's decision in February, the Feast of St. Martha, Mary and Lazarus. They were three of Jesus's closest friends: Martha felt comfortable enough with him to complain...
...about her sister's supposed laziness during a meal. "Tell her to help me," she says to Jesus. Who else speaks to Jesus in this way? That level of comfort with him reveals a deep friendship. Mary listens to Jesus during that meal and later, with her sister, asks him to heal...
...their brother Lazarus.
One of the most important phrases in John 11 is what they call Lazarus in their message to Jesus. The sisters don't say, "Lazarus your disciple is sick." Or "Lazarus of Bethany." Or even "Lazarus our brother." They say something far more beautiful...
Gospel: Today's Gospel has much to teach the US church today (Mt 13).
In the Parable of the Wheat and the Weeds, the slaves of a householder want to root out the weeds sown "by an enemy" in the householder's wheat field.
Sound like a good idea?
Not so fast, says Jesus...
Because the householder, whom Jesus praises in the Parable, tells the slaves not to pull out the weeds. This would have been the "darnel" or "tares," which was very hard to tell from the wheat plants....
"If you pull up the weeds," he tells them, "you might uproot the wheat along with them."
In other words, be careful about being judge, jury and executioner. Jesus says to leave the judging up to God...
Perhaps not surprisingly, I've been attacked in the last few days about my comments over the resignation of Msgr. Burrill. (Then again, I'd be attacked if I said "God loves you.") Obviously, priests not living celibately, or using "hook up" apps, is problematic in many ways...
As an aside, members of religious orders vow chastity and priests promise celibacy at their ordination. (Priests in religious orders--like me--live both the vow and the promise.) Religious and priests not living according to their vows and promises is a serious moral problem...
But so are the immoral tactics used by Pillar to "out" Msgr. Burrill, as well as their conflating homosexuality with pedophilia. (Many secular outlets were disturbed by their tactics as well.) So both are problematic: the priest's activities and the so-called "investigation..."