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July 29 2018 (B) 17th Sunday of the Year (B) - The Bible as Guide in Life and Liturgy (Sunday Readings) - The Bible in Dialogue with Questions of the Day: The Eucharist: A Multifaceted Memorial, Remembrance, of what Jesus is - The Bible as Guide in Life and Liturgy (Sunday Readings) First Reading (2 Kings 4:42-44). They will eat and have some left over. This brief text on the miraculous feeding by the prophet Elisha (successor to the prophet Elijah) of a hundred men with bread from twenty barley loaves, first fruits and fresh grain, is chosen for this Sunday’s liturgy to go with the miraculous multiplication of five barley loaves by Jesus to feed as many as five thousand. In its original setting in the Old Testament it forms part of what is known as “The Cycle of Elisha” (2 Kings 2:19-8:15). This collection of stories and legends tells of Elisha’s involvement in political affairs (not always edifying) and the wonders worked by him. This Elisha Cycle, like that of Elijah (1 Kings 17-19; 21; 2 Kings 1:1-2:18) probably circulated as independent units before being taken up and inserted in their present position by the editors who have given their present form to the Books of Kings. The activity of both Elijah and Elisha was mainly in what was the Northern kingdom of Israel (as distinct from the southern Davidic kingdom of Judah). The Baal-shalishah in the text was about ten miles south-west of the capital Samaria (near present-day Nablus). Responsorial Psalm (Psalm 144[145]). You open wide your hands, O Lord, and grant our desires. Second Reading (Ephesians 4:1-6). One Body, one Lord, one faith, one baptism. The writer of this letter, with the spirit of Paul the apostle, has opened it by reminding his readers of the dignity that is theirs. The mysteries of the kingdom have been revealed to them. The essence of the mystery is God’s plan to bring everything together under Christ as head, everything in the heavens and everything on earth. Through the death of Christ God had broken down the division between Jew and Gentile, to unite all humanity together through faith in Christ and in the Church. This letter to the Ephesians, written in the apostle Paul’s name, was addressed to the Church at a time when divisions between Jew and non-Jew were a thing of the past, and the Church faced a new age in which unity in essentials, in faith and in Christian practice, was essential. The Church was now conscious of its world mission, of being the universal sacrament of salvation. Christ’s saving work, the revelation of God’s great mystery, can be forwarded only through the response of believers in a truly Christian life. Paul uses the entire weight of his apostolic authority and sufferings in bondage to implore his readers to do just this, first listing desirable, indeed required, qualities of Christian community life, making for unity in the Spirit. All in the Church calls for unity, for being one. There is one Lord – Jesus Christ. There is one faith and one baptism. Faith is here to be understood not as the theological virtue of faith, but as belief, in the teaching to which all members of the church subscribe. A little later the letter will speak of building up the body of Christ, coming to the unity of faith, no longer blown about by every wind of doctrine (4:13-14) Gospel (John 6:1-15). Jesus gave out as much as much as was wanted to all who were sitting ready. In the Sunday Mass liturgy this is really the year of Mark. All the Gospel readings, with one exception, are from Mark’s Gospel. Last Sunday’s reading from Mark’s Gospel (Mark 6:30-34) told of Jesus’ pity for the crowds because he saw them as sheep without a shepherd and he began to teach them many things. In Mark’s gospel this is the setting for the narrative of the miracle of the multiplication of the loaves (Mark 6:35-44; worked in Jewish territory). Mark’s Gospel will have a second account of multiplication of loaves (Mark 8:1-10; worked in non-Jewish, Gentile territory), followed soon afterwards (Mark 8:14-21) by a passage recognized as cramped and allusive and rather obscure for modern readers. The passage concerns a misunderstanding by the disciples on the real significance of bread and loaves and the significance of loaves in the multiplication narratives. Jesus severely criticizers his disciples for their lack of understanding of the bread and loaves. It is the only place in Mark where the term “bread” is used outside of Mark 14:22 when Jesus pronounces that the bread is his body. Mention of bread and loaves in the passage probably includes a reference to the Eucharist, and may in the first instance reflect within Mark’s community a hidden debate where some failed to understand that Jesus is the true bread who will bring Jew and Gentile together. It may possibly be evidence that for some within Mark’s community the Eucharist was regarded primarily as a celebration of the power and presence of God rather than a memorial of Jesus’ suffering and death. In any event the text seems to show that from a very early age in the Church the significance of the Eucharist, the bread, was a matter of reflection, a reflection to which Jesus himself invites us. Thus with regard to Mark’s accounts of the multiplication of the loaves. In this year’s liturgy the Church invites into similar reflection. Instead of giving us the text of Mark’s Gospel, with its fifteen verses, the Gospel reading change to the multiplication of the loaves and its interpretation as presented in John’s Gospel (John 6:1-71), with seventy-one verses. Over this and the next five Sundays the Gospel readings will give us Jesus’ discourse on himself as the bread of life. In what looks like a simple introduction, today’s Gospel reading sets the scene for Jesus’ discourse and the remainder of the chapter that follows. What is meant by ‘the other side’ of the Sea of Galilee is not clear, whether the west or the east to us, as no indication of place is earlier given. The motives of the large crowds following Jesus (his earlier miracles, “signs”) will be taken up later by Jesus. The hillside and being seated are keeping with other teaching sites in the Gospels. The reference to the nearness of the feast of Passover is not just a temporal indication. It is part of this Gospel’s plan to indicate Jesus’ reinterpretation of the Jewish feasts and religious days: earlier the sabbath (5:1-18), here Passover, in the first Jewish month; later Tabernacles (John 7:1-8:59) in the seventh, and then Dedication (John 10:22-42), in the ninth. Passover recalled the Exodus from Egypt, the desert wanderings, the manna, the giving of the Law, all with the figure of the leader and lawgiver Moses. John’s account of the multiplication has echoes of the Last Supper and the institution of the Eucharist: taking the loaves (bread), giving thanks, distributing the food himself. (In the other Gospel accounts it is the disciples who do this.) - The Bible in Dialogue with Questions of the Day: The Eucharist: A Multifaceted Memorial, Remembrance, of what Jesus is In St Paul’s account of the institution of the Eucharist, after the consecration of both the bread and the wine Jesus says: “This is my body … This cup is the new covenant in my blood. Do this in remembrance of me” (1 Corinthians 11:23-25). Given these words, the remembrance in the first instance would be, and has been, of Christ’ death, resurrection and ascension to God’s right hand. The faithful recall these, and in each Mass after the consecration the celebrant recalls them in a prayer to God the Father. However, the Eucharist also recalls all that Christ’s life and death stands for: his meals with the marginalized, the multiplication of the loaves to feed the hungry, his concern for the crowds lost in he maze of life, his teaching intended to give meaning to the individual’s human existence, his concern for community living and all that is required to make it a reality. The Eucharist is very much about Christ’s presence, his real presence. Catholics stress his real presence in the Eucharist, as reserved in the tabernacle. The Eucharist recalls his real presence in any crisis or situation, as he was with the apostles, in the boat, during the storm, after the multiplication of the loaves and other occasions. The Eucharist is, and recalls, that Jesus is true bread of life, true life. He came as bread of life, to bring life and bring it to the full. The Eucharist is about community living, communion with Christ and with one another — to recall the theme of the last International Eucharistic Congress in Dublin. The Mass has been the centre of Irish life over the centuries. May it continue to be so, being the occasion where through the Sunday readings we can have Christ present with us to bring his saving message, as in his ministry in Galilee teaching us at some length so that we have direction in the world in which we live, not like sheep without a shepherd.
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Iúil 29 2018 (B) An Seachtú Domhnach Déag Saor Freagra don Chreideamh leis an mBíobla leis an Ath. Máirtín Mac Conmara, MSC - Léachtaí an Domhnaigh mar Threoir don Bheatha Chríostaí - An Bíobla in Agallamh le Ceisteanna an Lae: An Eocairist: Cuimhneachán ilghnéitheach ar Íosa agus dá sheasann sé. - Léachtaí an Domhnaigh mar Threoir don Bheatha Chríostaí. Céad Léacht (2 Ríthe 4:42-44). Íosfaidh siad agus beidh fuíoll fágtha acu. Insíonn an téacs gairid seo faoi mar ar thug an fáidh Elisea (comharba don fháidh Éilias) bia le hithe go míorúilteach do chéad fear as arán as fiche builín eorna agus arbhar úr i ndias, a rinneadh de na chéadthorthaí. Roghnaítear an léacht áirithe seo do liotúirge an Domhnaigh seo le dul leis an soiscéal in a dhéanann Íosa cúig bhuilín eorna a iolrú le bia a thabhairt do thimpeall cúig mhíle duine. Ina shuíomh bunaidh sa tSeantiomna is cuid an léacht seo den mhír ar a dtugtar “Sraith Elisea” (2 Ríthe2:19-8:15). Bailiúchan de scéalta agus de sheanchas atá sa tsraith seo a chuireann síos ar an mbaint a bhí ag Elisea le cúrsaí politíochta (nach raibh i gcónaí thar moladh beirte) agus na míorúiltí a rinne sé. An tSraith seo Elisea, mar an ceann eile a bhain le Éilias (1 Rithe 17-19; 21; 2 Ríthe 1:1-2:18), is cosúil go rabhadar ag dul timpeall mar aonaid neamhspleácha sul ar chuir eagarthóirí isteach iad sna háiteanna ina bhfuil siad anois i Leabhair na Ríthe. Bhí Éilias agus Elisea gníomhach den chuid is mó de i Ríocht an Tuaiscirt (Iosrael), seachas Ríocht Dáivíoch an Deiscirt (Iúda). An logainm Bál-sealiseá a luaitear i dtús na léachta bhí sé thart ar dheich míle (sé déag ciliméadar) ón tSamáir, an phríomhchathair (lámh le Nablus an lae inniu). Salm le Freagra (Salm 144[145]). Osclaíonn tú do lámh, a Thiarna, agus sásaíonn tú sinn. Dara Léacht (Eifisigh 4:1-6). Aon chorp amháin, aon Tiarna amháin, aon chreideamh amháin agus aon bhaisteadh amháin. An litir seo chuig na hEifisigh scríobhadh í ag Pól féin, nó ag duine éigin eile le spiorad an aspail sin go tréan istigh ann. Cuireann sé tús leis an litir ag meabhrú dá léitheoirí an dínit atá acu mar chreidmhigh i gCríost. Rinneadh rúndiamhra na ríochta a nochtadh dóibh. Is í éirim na rúndiamhaire seo ná scéim Dé gach rud a thabhairt le chéile faoi cheannas Chríost, gach a bhfuil ar neamh agus gach a bhfuil ar talamh. Trí bhás Chríost chuir Dia deireadh leis an deighilt idir Ghiúdach agus Gintlí, neamh-Ghiúdach, leis an cine daonna go léir a thabhairt le chéile sa chreideamh i gCríost agus san Eaglais. An litir seo chuig na hEifisigh a scríobhadh faoi ainm Phóil, seoladh í go dtí an Eaglais tráth nuair a bhain an deighilt idir Ghíudach agus neamh-Ghiúdach le ré a bhí thart, agus go raibh an Eaglais ag tabhairt aghaidh ar ré úr ina raibh aontacht sna buntréithe riachtanach, aontacht sa chreideamh agus i gcleachtadh an chreidimh. Bhí tuiscint anois ag an Eaglais ar an misean domhanda a bhí aici, gurbh í sacraimint uilechoiteann an tslánaithe agus rúndiamhair aontacht an chine dhaonna le Dia. Ach ní féidir gníomh slánaithe Chríost agus foilsiú mhór-rúndiamhair Dé a chur chun cinn ach le freagra lucht leanúna Chríost trí bheatha ag teacht leis an rúndiamhair sin. I sliocht an lae inniu baineann Pól feidhm as a ghairm agus a údarás mar aspal, agus as a bhfuil fulaingthe aige ar son Chríost, le impí ar a léitheoirí agus ar an Eaglais in gcoitinne maireachtáil dá réir sin, i dtosach báire ag áireamh na tréithe atá inmhianaithe, nó riachtanach bá chóra a rá, do phobal Críostaí leis an aontacht sa Spiorad, faoi cheangal na síochána, a bheith acu. Tá gach a bhfuil san Eaglais ag gairm chun na haontachta: níl ann ach aon Tiarna amháin, Íosa Críost, aon chreideamh amháin, aon bhaisteadh amháin. Ní suáilce diagachta an chreidimh atá i gceist anseo, ach dearbhú an chreidimh, mar a dhéantar sa bhaisteadh. Pas beag níos déanaí sa litir beidh trácht ar chorp Chríost a thógáil mar theach, go dtí go mbeimid go léir tagtha chun aontacht chreidimh agus gan a bheith dár gcaitheamh anonn agus anall ag gach leoithne theagaisc dá séideann (4:13-14). An Soiscéal (Eoin 6:1-15). Roinn Íosa oiread agus ab áil leo ar na daoine agus iad ina suí. I liotúirge Aifreann an Domhnaigh seo í bliain B, bliain Mharcais. Seachas eisceacht amháin, tá na léachtaí don Soiscéal tógtha as Soiscéal Mharcais. Léacht an Domhnaigh seo caite as Marcas (Marcas 6:30-34) d’inis sé faoi mar ar ghlac Íosa trua don slua mar go raibh siad mar a bheadh caoraigh gan aoire agus thosaigh sé ag múineadh mórán nithe dóibh. I soiscéal Mharcais, seo é an suíomh don chuntas faoi mhíorúilt Íosa ag iolrú an aráin (Marcas 6:35-44): míorúilt a rinneadh i gcríocha Giúdacha ar an dtaobh thiar den Iordáin. I soiscéal Mharcais beidh an dara cuntas ann faoi iolrú builíní (Marcas 8:1-10), ach i gcrích neamh-Ghíudach, Ghintlí, agus go luath ina dhiaidh sin i Soisceal Mharcais (8:14-21) tá sliocht craptha, le leideanna agus sliocht deacair le tuiscint do léitheoirí an lae inniu. Tá trácht sa sliocht seo ar míthuiscintí dheisceabal Íosa faoin gciall cheart a bhaint as an arán agus na builíní sna cuntais faoi iolrú an aráin agus na mbuilíní. Cáineann Íosa na deisceabail go géar faoin easpa tuisceana atá acu faoin arán agus na builíní. Is í seo an t-aon áit i Marcas ina mbaintear úsáid as an téarma “arán” taobh amuigh de Marcas 14:22, in ordú na hEocairiste, mar a deir Íosa gurbh é an t-arán a chorp. Nuair a luaitear arán agus builíní sa sliocht seo, seans gur tagairt d’aon ghnó atá ann don Eocairist, agus b’fhéidir go dtugann sé le fíos go raibh machnamh agus diospóireacht taobh istigh den eaglais inar cumadh Marcas agus cáineadh ann ar roinnt bhall den phobal sin nár thug suntas do bhríonna iomadúla mhíorúiltí iolrú an aráin agus gurb é Íosa Críost an fíor-arán a bhí le Giúdaigh agus Gintlithe a aontú in aon phobal amháin. D’fhéadfadh sé bheith gur fhéachadh ar an Eocairist i bpobal sin Mharcais go príomha mar cheiliúradh chumhacht agus láithreacht Dé seachas comóradh pháis, bhás agus aiséirí Íosa. Ar aon chuma taispeánann téacs seo Mharcais, de réir dealraimh, go raibh ciall agus brí na hEocairiste, an aráin, mar ábhar machnaimh ann go han-luath san Eaglais, machnamh a thugann Íosa cuireadh dúinn a dhéanamh. Baineann an méid seo le cuntais Shoiscéal Marcais faoi mhíorúilt iolrú an aráin. I liotúirge na bliana seo tugann an Eaglais cuireadh dúinn machnamh den dóigh chéanna a dhéanamh. In ionad téacs Mharcais den mhíorúilt, le cúig véarsa déag, san Aifreann don chúig Dhomhnach seo chugainn beidh malairt Shoiscéil againn, leis na léachtaí tógtha a Soiscéal Eoin (Eoin 6:1-71), le seachtó a haon véarsa. Tabharfaidh na léachtai sin cuntas ar an míorúilt féin agus aitheasc Íosa air féin mar arán na beatha. Tabharfaidh Íosa aird níos déanaí ar na cúiseanna a spreag an slua mór (na míorúiltí, “comharthaí”) é a leanúint. Tá cuma réamhrá dó sin i léacht an lae inniu ina dtugtar an suíomh don aitheasc a bheidh ann sna léachtaí a leanann é. Níl sé soiléir cad is brí le “anonn thar farraige na Gailíle” (“an taobh thall den Mhuir”), go dtí an taobh thoir nó taobh thiar, mar ní luaitear an áit in a raibh Íosa roimhe sin. Togfaidh Íosa aird níos déanaí ar na cúiseanna a spreag an slua mór é a leanúint (na míorúiltí, “comharthai”, a bhí déanta aige). An tagairt don sliabh agus Íosa agus na deisceabail ina suí, tá siad sin ag teacht lena bhfuil in áiteanna eile sna soiscéil faoi Íosa ag teagasc. Ní de thaisme é go bhfuil an tagairt do “fhéile na nGiúdach” a bheith in achmaireacht ann, ná ní clár ama is cúis leis. Is cuid de phlean an tsoiscéil seo é go bhfuil Íosa le athmhiniú ar fhéilte agus laethanta beannaithe na nGiúdach a thabhairt: níos luaithe an tSabóid (5:1-18); anseo, an Cháisc, sa chéad mhí Ghiúdach; níos déanaí Féile na dTaibearnacal (Eoin 7:1-8:59) sa seachtú mí, ansin Féile na Toirbhearta (Eoin 10:22-42) sa naoú mí. Chomóir an Cháisc an t-imeacht ón Éigipt, an fhánaíocht san fhásach, an mana, brontannas an Dlí, iad sin go léir mar aon le cuimhne Mhaois, an ceannaire agus an reachtóir a thug dóibh an Dlí. Tá macallaí láidre den Suipéar Déanach agus de ordú na hEocairiste le mothú i gcuntas Eoin ar mhíorúilt iolrú na mbuilíní: tógaint na mbuilíní ina lámh ag Íosa, altú (gabháil buíochais), Íosa féin ag roinnt an bhia ar an tslua. (Sna cuntais sna Soiscéil eile is iad na deisceabail a dhéanann an roinnt.) - An Bíobla in Agallamh le ceisteanna an lae. An Eocairist: Cuimhneachán ilghnéitheach ar Íosa agus dá sheasann sé. I gcuntas Phóil ar ordú na hEocariste, tar éis choisreacan an aráin agus an fhíona dúirt Íosa: “Is é seo mo chorp … Is é an cupa seo an nuachonradh i mo chuid fola. Déanaigí é seo mar chuimhne orm” (1 Corantaigh 11:23-25). De bharr na mbriathra seo, ar an gcéad dul síos, maidir leis an gcuimhne i gceist, ba, agus is, ar bhás, aiseirí agus deascabháil Íosa go deaslámh an Athar é. Cuimhníonn na fíréin air seo, agus i ngach Aifreann tar éis an choisreacain tugann an ceiliúraí chun cuimhne iad in urnaí go Dia an tAthair. Ach mar sin féin tugann an Eocairist chun cuimhne gach ar sheasann beatha agus bás Íosa dó: na béilí a ghlac sé leo siúd ar an imeall, iolrú na mbuilíní chun bia a thabhairt do ocraigh, a chúram dóibh siúd a bhí caillte agus faoi míthreoir sa saol; a theachtaireacht agus teagasc a raibh mar aidhm acu brí agus treoir a thabhairt do shaol duine abhus; a chúram go maireadh daoine le chéile go síochánta agus go mbeadh acu a bhfuil riachtanach chuige sin. Tá láithreacht Chríost lárnach don Eocairist, a láithreacht réalta. Cuireann Caitlicigh béim ar Láithreacht Réalta Íosa san Eocairist, i dtaisce sa taibearnacal. Ach tugann an Eocairist chun cuimhne go bhfuil Íosa i láthair go fíor i ngach cor den saol agus i ngach géarchéim, faoi mar a bhí sé leis na haspail, sa bhád i rith na stoirme, in iolrú na mbuilíní, agus in ócáidí eile. Ionann an Eocairist, agus tugann sé chun cuimhne, gurbh é Íosa fíor-arán na beatha. Tháinig sé inár measc mar arán na beatha, chun beatha a thabhairt agus chun í a thabhairt go fial. Baineann an Eocairist le beatha a chaitheamh mar phobal, i gcomaoin le Críost agus lena chéile – le téama na Comhdhála Eocairistí i mBaile Átha Cliath le deireanas a lua. Croílár beatha phobal na hÉireann thar na blianta ab ea an tAifreann. Gurbh amhlaidh a bheidh sé amach romhainn, ag tabhairt deis dúinn machnamh a dhéanamh ar léachtaí an Domhnaigh, ina bhfuil Íosa i láthair ag labhairt linn faoi mar ar labhair sé fadó sa Ghailíl leis na sluaite a bhí mar chaoirigh gan aoire, ag múineadh mórán nithe dóibh.