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Scripture In
Depth
18th Sunday of Ordinary Time A
August 3, 2014
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Reading I: Isaiah 55:1-3
Having announced the return of God’s people to their homeland as the culminating
event of Israel’s salvation history, Second Isaiah concludes his prophecies with an invitation to the eschatological banquet.
This banquet imagery continues to develop along a trajectory both in the Wisdom literature and in Jewish apocalyptic. It is taken up in the New Testament and
underlies the accounts of the feedings, one of which forms the gospel of this day. |
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Responsorial Psalm 145:8-9, 15-16, 17-18
The second stanza, linking as it does with both the Old Testament reading and
the gospel, explains the psalm’s presence here. Note particularly the verb “satisfy” both in verse 16 and in the gospel (Mt 14:20).
The Greek word is not the same, however, in these passages. The psalm has “filled”; the gospel has a rather coarse word meaning “stuffed full.” But the
notion of repletion, however expressed, figures frequently in descriptions of the eschatological banquet. |
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Reading II: Romans 8:35, 37-39
In this concluding
selection from Romans 8, Paul rises to great heights of eloquence.
It is almost a hymn of triumph. In both paragraphs, as arranged
in the Lectionary, the word “separate” occurs. The
first paragraph is a question: “Who [not “What”] will
separate us ... ?”
Paul regards the seven forms of suffering he is about to enumerate as quasi-personal
powers, perhaps because they are earthly manifestations of the cosmic-demonic
powers enumerated in the second paragraph, which is in the form of a statement,
not a question.
Here Paul names ten cosmic powers that cannot separate us from “the love
of God in Christ Jesus.” This last phrase corresponds to “the love
of Christ” in the first paragraph. The two are essentially the same thing, the
same love.
For Paul, this love is not an abstract quality but an event that happened, namely,
the Cross. The Cross was the obedience of the Son (see Phil
2:8) and at
the
same
time the redemptive act of the Father (2
Cor 5:19).
In this passage, then, Paul is interpreting the death of Jesus as a victory over
the demonic powers who can do no ultimate damage to believers. Paul does not
say that believers are already immune to the onslaughts of these powers, but
he is sure that amid all demonic onslaughts the believers are “superconquerors.” |
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Gospel: Matthew 14:13-21
The feeding of the multitude occurs more frequently than any other episode
in the four Gospels—six times in all. This testifies to its importance for the early community, an importance due to its connection with the Eucharist.
Whereas we tend to see the origin of the Eucharist exclusively in the Last Supper,
the early church laid at least as much stress on Jesus’ eating with his disciples
in Galilee, to say nothing of the post resurrection meals.
The telling of the story has been shaped by the eucharistic customs of the community: “taking
the ... loaves,” “blessed,” “broke,” “gave,” I “ate.” The
words “he looked up to heaven” may also be eucharistic, though not
attested elsewhere in New Testament eucharistic texts.
Note, however, the complete absence of any reference to Passover, covenant, or
sacrificial motifs. There is no mention of the “words of institution.” There
is no cup; instead of wine, fish figure twice in the early part of the narrative,
though they disappear later on. Clearly the account has in mind the early Christian
rite of the breaking of the bread, celebrated daily (Acts 2:46), rather than the
covenant-sacrifice meal, which was probably, in the earliest days, a single,
annual Christian Passover celebration.
This daily breaking of the bread had eschatological associations: it was an anticipation
of the messianic banquet. The church’s Eucharist today combines, or should combine,
both the sacrificial and the eschatological associations. In the recent past,
emphasis has been placed more on the sacrificial than on the eschatological aspect,
but the imbalance is now being redressed.
All this applies to the meaning of Jesus’ feeding the multitude in the oral tradition.
What of the evangelist’s redaction? As we compare Matthew’s account with its
parallel in Mk
6:30-44, not only do we find Matthew’s account abbreviated,
but we also see that the role of the disciples in the episode differs considerably,
and this must in fact be Matthew’s chief redactional concern.
In the opening dialogue between Jesus and the disciples (Mt 14:15-18),
Mark portrays the disciples as lacking in understanding, whereas in Matthew they
understand well enough but are deficient in faith (H. J. Held).
In the actual feeding (the final paragraph of our reading), the disciples’ role
is more prominent, and what happens to the multitude is less prominent. The disciples
bring the bread to Jesus at his command (Mt 14:18). Matthew explicitly states that
the disciples “gave” the bread to the crowd. The evangelist seems concerned
to underline the functions of the ministry as they are developing in his church. |
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Copyright © 2006
by The Order of St. Benedict, Inc., Collegeville,
Minnesota. All rights reserved. Used by
permission from The Liturgical Press,
Collegeville, Minnesota 56321
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Preaching the Lectionary:
The Word of God for the Church Today
Reginald H. Fuller and Daniel Westberg. Liturgical Press. 2006 (Third Edition), pp. 164-165.
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Thank
you to Liturgical Press who makes
this page possible
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For
more information about the 3rd edition (2006) of
Preaching
the Lectionary click picture
above. |
Art by Martin Erspamer, O.S.B.
from Religious Clip Art for the
Liturgical Year (A, B, and
C).
Used by permission of Liturgy
Training Publications. This art may
be reproduced only by parishes who
purchase the collection in book or
CD-ROM form. For more information go
to: http://www.ltp.org/
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