Year
B Ordinary Time 18th Sunday
Readings:
|
First reading
|
The whole community of
the sons of Israel began to complain against Moses and Aaron in the wilderness and
said to them, ‘Why did we not die at the Lord’s hand in the land of Egypt, when
we were able to sit down to pans of meat and could eat bread to our heart’s
content! As it is, you have brought us to this wilderness to starve this whole
company to death!’
Then the
Lord said to Moses, ‘Now I will rain down bread for you from the heavens. Each
day the people are to go out and gather the day’s portion; I propose to test
them in this way to see whether they will follow my law or not.
‘I have
heard the complaints of the sons of Israel. Say this to them, “Between the two
evenings you shall eat meat, and in the morning you shall have bread to your
heart’s content. Then you will learn that I, the Lord, am your God.”’
And so it
came about: quails flew up in the evening, and they covered the camp; in the
morning there was a coating of dew all round the camp. When the coating of dew
lifted, there on the surface of the desert was a thing delicate, powdery, as
fine as hoarfrost on the ground. When they saw this, the sons of Israel said to
one another, ‘What is that?’ not knowing what it was. ‘That’ said Moses to them
‘is the bread the Lord gives you to eat.’
|
Psalm
|
The Lord gave them bread
from heaven.
The things we have heard
and understood,
the things
our fathers have told us,
these we will not hide
from their children
but will
tell them to the next generation:
The Lord gave them bread
from heaven.
the glories of the Lord
and his might
and the
marvellous deeds he has done,
Yet he commanded the
clouds above
and opened
the gates of heaven.
He rained down manna for
their food,
and gave
them bread from heaven.
The Lord gave them bread
from heaven.
Mere men ate the bread
of angels.
He sent them
abundance of food;
So he brought them to
his holy land,
to the
mountain which his right hand had won.
The Lord gave them bread
from heaven.
|
Second reading
|
I want to urge you in
the name of the Lord, not to go on living the aimless kind of life that pagans
live. Now that is hardly the way you have learnt from Christ, unless you failed
to hear him properly when you were taught what the truth is in Jesus. You must
give up your old way of life; you must put aside your old self, which gets
corrupted by following illusory desires. Your mind must be renewed by a
spiritual revolution so that you can put on the new self that has been created
in God’s way, in the goodness and holiness of the truth.
|
Gospel Acclamation
|
Jn14:6
|
Alleluia, alleluia!
I am the Way, the Truth
and the Life, says the Lord;
No one can come to the
Father except through me.
Alleluia!
|
Or
|
Mt4:4
|
Alleluia, alleluia!
Man does not live on
bread alone,
but on every word that
comes from the mouth of God.
Alleluia!
When the people saw
that neither Jesus nor his disciples were there, they got into those boats
and crossed to Capernaum to look for Jesus. When they found him on the other
side, they said to him, ‘Rabbi, when did you come here?’
Jesus
answered:
‘I tell you most
solemnly,
you are not looking
for me because you have seen the signs
but because you had
all the bread you wanted to eat.
Do not work for food
that cannot last,
but work for food that
endures to eternal life,
the kind of food the
Son of Man is offering you,
for on him the Father,
God himself, has set his seal.’
Then they said to him,
‘What must we do if we are to do the works that God wants?’ Jesus gave them
this answer, ‘This is working for God: you must believe in the one he has
sent.’ So they said, ‘What sign will you give to show us that we should
believe in you? What work will you do? Our fathers had manna to eat in the
desert; as scripture says: He gave them bread from heaven to eat.’
Jesus answered:
‘I tell you most
solemnly,
it was not Moses who
gave you bread from heaven,
it is my Father who
gives you the bread from heaven,
the true bread;
for the bread of God
is that which comes
down from heaven
and gives life to the
world.’
‘Sir,’ they said ‘give
us that bread always.’ Jesus answered:
‘I am the bread of
life.
He who comes to me
will never be hungry;
he who believes in me
will never thirst.’
|
Patristic
Commentaries:
| 22. The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone; 23. (Although there came other boats from Tiberias nigh to the place where they did eat bread, after that the Lord had given thanks:) 24. When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus. 25. And when they had found him on the other side of the sea, they said to him, Rabbi, when came you hither? 26. Jesus answered them and said, Verily, verily, I say to you, you seek me, not because you saw the miracles, but because you did eat of the loaves, and were filled. 27. Labor not for the meat which perishes, but for that meat which endures to everlasting life, which the Son of man shall give to you: for him has God the Father sealed. | |
|
|
|
|
Chrysostomus
in Ioannem: Dominus, etsi turbis non manifeste ostenderit quomodo
supra mare ambulaverit, dedit tamen eis latenter suspicari quod factum erat;
et hoc Evangelista ostendit, dicens altera die turba quae stabat trans mare,
vidit quia navicula alia non erat ibi nisi una, et quia non introisset cum
discipulis suis Iesus in navim, sed soli discipuli eius abiissent. Quid enim
hoc erat aliud quam suspicari quod mare pede transiens, recesserat? Neque
enim est dicere quod in alia navicula pertransivit, quia una erat ibi tantum,
in quam ascenderunt discipuli eius, cum quibus ipse non intraverat.
|
CHRYS. Our Lord, though He did not
actually show Himself to the multitude walking on the sea, yet gave them the
opportunity of inferring what had taken place; The day following, the people
which stood on the other side of the sea saw that there was none other boat
there, save that one whereinto His disciples were entered, and that Jesus
went not with His disciples into the boat, but that His disciples were gone
away alone. What was this but to suspect that He had walked across the sea,
on His going away? For He could not have gone over in a ship, as there was
only one there, that in which His disciples had entered; and He had not gone
in with them.
|
|
Augustinus
in Ioannem: Insinuatum autem est illis tam magnum miraculum.
Venerunt ergo et aliae naves iuxta locum illum ubi manducaverant panem, in
quibus turbae eum secutae sunt; et hoc est quod subditur aliae vero naves
supervenerunt quaerentes eum.
|
AUG. Knowledge of the miracle was
conveyed to them indirectly. Other ships had come to the place where they had
eaten bread; in these they went after Him; However there came other boats
from Tiberias, nigh to the place where they did eat bread, after that the
Lord had given thanks. When the people therefore saw that Jesus was not
there, neither His disciples, they also took shipping, and came to Capernaum,
seeking for Jesus.
|
|
Chrysostomus
in Ioannem: Sed tamen post miraculum tam magnum venientes, non
interrogaverunt eum qualiter pertransiit, neque curaverunt tantum miraculum
addiscere; sequitur enim et cum invenissent eum trans mare, dixerunt ei:
Rabbi, quando huc venisti? Nisi quis
dicat hic quando pro qualiter dictum esse ab eis. Dignum autem est et hinc
conspicere facilem eorum mentem: qui enim dicebant: hic est propheta; qui
studebant rapere et facere eum regem, invenientes eum, nihil tale
consiliantur.
|
CHRYS. Yet after so great a miracle,
they did not ask Him how He had passed over, or show any concern about it: as
appears from what follows; And when they had found Him on the other side of
the sea, they said to Him, Rabbi, when came you hither? Except we say that
this when meant how. And observe their lightness of mind. After saying, This
is that Prophet, and wishing to take Him by force to make Him king, when they
find Him, nothing of the kind is thought of.
|
|
Augustinus: Ecce enim ille qui in montem fugerat, turbatus cum
ipsis turbis loquitur. Modo teneant, modo regem faciant. Sed ille post
miraculi sacramentum et sermonem infert, et quorum satiavit panibus ventrem,
satiat sermonibus mentem.
|
AUG. So He Who had fled to the
mountain, mixes and converses with the multitude. Only just now they would
have kept Him, and made Him king. But after the sacrament of the miracle, He
begins to discourse, and fills their souls with His word, whose bodies Ho had
satisfied with bread.
|
|
Alcuinus: Qui enim dedit exemplum fugiendae laudis et terreni
imperii, dat exemplum doctoribus qualiter debeant insistere praedicationi.
|
ALCUIN. He who set an example of
declining praise, and earthly power, sets teachers also an example of
deliverance in preaching.
|
|
Chrysostomus
in Ioannem: Mansuetudo autem et lenitas non ubique est utilis; cum
enim deses fuerit discipulus et grossus, stimulo uti ad eum oportet; hoc et
hic filius Dei facit: venientibus enim turbis et blandientibus ei dicendo
Rabbi, quando huc venisti? Ut ostendat quod eum, qui ab hominibus est,
honorem non concupiscit, sed solum inspicit eorum salutem, redarguendo eis
respondet, non solum corrigere volens, sed et mentem eorum revelare; unde
sequitur respondit eis Iesus, et dixit: amen, amen dico vobis: quaeritis me,
non quia vidistis signa, sed quia manducastis ex panibus, et saturati estis.
|
CHRYS. Kindness and lenity are not
always expedient. To the indolent or insensible disciple the spur must be
applied; and this the Son of God does. For when the multitude comes with soft
speeches, Rabbi, when came you hither? He shows them that He did not desire
the honor that comes from man, by the severity of His answer, which both
exposes the motive on which they acted, and rebukes it. Jesus answered them
and said, Verily, verily, I say to you, you seek Me, not because you saw the
miracles, but because you did eat of the loaves, and were filled.
|
|
Augustinus: Quasi dicat: propter carnem me quaeritis, non propter
spiritum.
|
AUG. As if He said, you seek Me to
satisfy the flesh, not the Spirit.
|
|
Chrysostomus: Post reprehensionem autem
doctrinam eis adiungit, dicens operamini, non cibum qui perit, sed qui
permanet in vitam aeternam; quasi dicat: vos escam exquiritis temporalem; ego
autem corpora vestra nutrivi, ut per hoc exquireretis illam escam quae non
temporaneam, sed aeternam tribuit vitam.
|
CHRYS. After the rebuke, however, He
proceeds to teach them: Labor not for the meat which perishes, but for that
meat which endures to everlasting life; meaning, you seek for temporal food,
whereas I only fed your bodies, that you might seek the more diligently for
that food, which is not temporary, but contains eternal life.
|
|
Alcuinus: Corporeus cibus carnem tantum reficit exterioris
hominis; et semel acceptus non sufficit, nisi quotidie accipiatur;
spiritualis autem cibus permanet in aeternum, et satietatem perpetuam
immortalitatemque largitur.
|
ALCUIN. Bodily food only supports the
flesh of the outward man, and must be taken not once for all, but daily;
whereas spiritual food remains for ever, imparting perpetual fullness, and
immortality.
|
|
Augustinus: Seipsum autem insinuat istum
cibum, ut in sequentibus illucescit; ac si dicat: quaeritis me propter aliud:
quaerite me propter me.
|
AUG. Under the figure of food He
alludes to Himself you seek Me, He said, for the sake of something else; seek
Me for My own sake.
|
|
Chrysostomus: Sed quia quidam, eo quod volunt
pigre nutriri, abutuntur hoc verbo, necessarium est inducere id quod est
Pauli: qui furabatur, iam non furetur; magis autem laboret operando manibus
suis, ut habeat unde tribuat necessitatem patienti. Sed et ipse Corinthum veniens morabatur apud aquilam et
Priscillam, et operabatur. Dicendo autem ne operemini cibum qui perit, non
insinuat quod oporteat pigritari, sed quod oporteat operari et dare: hic enim
est cibus qui non perit; operari autem cibum qui perit, est affici
saecularibus rebus. Hoc igitur dixit, quia illi nullam fidei curam habuerunt,
sed solum volebant ventrem implere, nihil laborantes: et hoc decenter cibum
qui perit vocavit.
|
CHRYS. But, inasmuch much as some who
wish to live in sloth, pervert this precept: Labor not, &c. it is well to
notice what Paul says, Let him that stole steal no more, but rather let him
labor, working with his hands the thing which is good, that he may have to
give to him that needs. And he himself too, when he resided with Aquila and
Priscilla at Corinth, worked with his hand. By saying, Labor not for the meat
which perishes, our Lord does not mean to tell us to be idle; but to work,
and give alms. This is that meat which perishes not; to labor for the meat
which perishes, is to be devoted to the interests of this life. Our Lord saw
that the multitude had no thought of believing, and only wished to fill their
bellies, without working; and this He justly called the meat which perishes.
|
|
Augustinus: Sicut autem Samaritanae dixerat: si scires qui petit
a te bibere, postulasses ab eo, et daret tibi aquam vivam, ita et hic subdit
quem filius hominis vobis dabit.
|
AUG. As He told the woman of Samaria
above, If you knew Who it is that said to you, Give me to drink, you would
have asked of Him, an He would have given you living water. So He says here,
Which the Son of man shall give to you.
|
|
Alcuinus: Quando autem per manum sacerdotis corpus Christi
accipis, non sacerdotem quem vides, sed illum quem non vides attende.
Sacerdos est dispensator huius cibi, non actor. Filius hominis seipsum dat
nobis, ut nos in ipso et ipse in nobis maneat. Istum filium hominis nolite
sic accipere quasi alios filios hominum: sequestratus est enim quadam gratia,
et exceptus a numero omnium: iste enim filius hominis et Dei filius est; et
hoc est quod subdit hunc enim pater signavit Deus. Signare est signum ponere;
quasi dicat: nolite me contemnere, quia filius hominis sum: sic enim sum
filius hominis ut Deus pater me signaret, idest proprium aliquid mihi daret,
quo non confunderer cum genere humano, sed per me liberaretur genus humanum.
|
ALCUIN. When, through the hand of the
priest, you receive the Body of Christ, think not of the priest which you
see, but of the Priest you do not see. The priest is the dispenser of this
food, not the author. The Son of man gives Himself to us, that we may abide
in Him, and He in us. Do not conceive that Son of man to be the same as other
sons of men: He stands alone in abundance of grace, separate and distinct
from all the rest: for that Son of man is the Son of God, as it follows, For
Him has God the Father sealed. To seal is to put a mark upon; so the meaning
is, Do not despise Me because I am the Son of man, for I am the Son of man in
such sort, as that the Father has sealed Me, i.e. given Me something
peculiar, to the end that should not be confounded with the human race, but
that the human race should be delivered by Me.
|
|
Hilarius de Trin: Signaculorum autem natura est ut omnem impressae in
se speciei explicent formam, et nihil minus ex eo in se habeant unde
signantur; et dum totum accipiunt quod imprimitur, totum ex se praeferunt
quidquid impressum est. Verbum igitur hoc ad divinae nativitatis non proficit
exemplum: quia in signaculis et materies fit, et diversitas, et impressio,
per quam mollioribus naturis, validiorum generum species imprimuntur.
Unigenitus vero Deus et per sacramentum salutis nostrae hominis filius,
volens proprietatis nobis paternae in se signare speciem, signatum se a Deo
ait, ut per hoc potestas in eo dandae ad aeternitatem escae intelligi possit,
quia omnem in se paternae formae plenitudinem signantis se Dei contineret.
|
HILARY. A seal throws out a perfect
impression of the stamp, at the same time that it takes in that impression.
This is not a perfect illustration of the Divine nativity: for sealing
supposes matter, different kinds of matter, the impression of harder upon
softer. Yet He who was God Only-Begotten, and the Son of man only by the
Sacrament of our salvation, makes use of it to express the Father’s fullness
as stamped upon Himself. He wishes to show the Jews He has the power of
giving the eternal meat, because He contained in Himself the fullness of God.
|
|
Chrysostomus
in Ioannem: Vel signavit, idest in hoc misit hanc nobis afferentem
escam; vel signavit, idest revelavit per suum testimonium.
|
CHRYS. Or sealed, i.e. sent Him for this
purpose, viz. to bring us food; or, sealed, was revealed the Gospel by means
of His witness.
|
|
Alcuinus: Mystice autem altera die, idest
post ascensionem Christi, turba, stans in bonis operibus, non iacens in
terrenis voluptatibus, expectat ut veniat ad eos Iesus. Una autem navis est
una Ecclesia: sed et aliae naves quae superveniunt, sunt conventicula
haereticorum, qui quae sua sunt quaerunt, non quae Iesu Christi; unde
convenienter eis dicitur quaeritis me, quia manducastis ex panibus.
|
ALCUIN. To take the passage mystically:
on the day following, i.e. after the ascension of Christ, the multitude
standing in good works, not lying in worldly pleasures, expects Jesus to come
to them. The one ship is the one Church: the other ships which come besides,
are the conventicles of heretics, who seek their own, not the things of Jesus
Christ. Wherefore He well says, You seek Me, because you did eat of the
loaves.
|
|
Augustinus: Quam multi etiam non quaerunt
Iesum, nisi ut illis benefaciat secundum tempus. Alius negotium habet,
quaerit intercessionem clericorum: alius premitur a potentiore, fugit ad
Ecclesiam: vix quaeritur Iesus propter Iesum.
|
AUG. How many there are who seek
Jesus, only to gain some temporary benefit. One man has a matter of business,
in which he wants the assistance of the clergy; another is oppressed by a
more powerful neighbor, and flies to the Church for refuge: Jesus is scarcely
ever sought for Jesus’ sake.
|
|
Gregorius
Moralium: Per eorum etiam personam, dominus illos intra sanctam
Ecclesiam detestatur qui per sacros ordines ad dominum propinquantes, non in
eisdem ordinibus virtutum merita, sed subsidia praesentis vitae exquirunt.
Satiatos quippe de panibus dominum sequi, est de sancta Ecclesia temporalia
alimenta sumpsisse; et non pro signis dominum, sed pro panibus quaerere, est
ad religionis officium non pro augendis virtutibus, sed pro requirendis
subsidiis inhiare.
|
GREG. In their persons too our Lord
condemns all those within the holy Church, who, when brought near to God by
sacred Orders, do not seek the recompense of righteousness, but the interests
of this present life. To follow our Lord, when filled with bread, is to use
Holy Church as a means of livelihood; and to seek our Lord not for the
miracle’s sake. but for the loaves, is to aspire to a religious office, not
with a view to increase of grace, but to add to our worldly means.
|
|
Beda: Illi etiam qui in oratione
quaerunt non aeterna, sed temporalia, quaerunt Iesum non propter Iesum, sed
propter aliquid aliud. Significatur autem mystice quoniam haereticorum
conventicula carent hospitio Christi ac discipulorum eius; et dicuntur aliae
supervenisse naves, quia haereses repentinae fuerunt. Per turbam autem, quae
cognovit quod Iesus non erat ibi, neque discipuli eius, illi designantur qui cognoscentes
errores haereticorum, relinquunt eos, et ad veram fidem veniunt.
|
BEDE. They too seek Jesus, not for
Jesus’ sake, but for something else, who ask in their prayers not for
eternal, but temporal blessings. The mystical meaning is, that the conventicles
of heretics are without the company of Christ and His disciples. And other
ships coming is the sudden growth of heresies. By the crowd, which saw that
Jesus was not there, or His disciples, are designated those who seeing the
errors of heretics, leave them and turn to the true faith.
|
|
Lectio
4
|
|
|
28. Then said they to him, What shall we do, that we might work
the works of God? 29. Jesus answered and said to them, This is the work of
God, that you believe in him whom he has sent. 30. They said therefore to
him, What sign show you then, that we may see, and believe you? what do you
work? 31. Our fathers did eat manna in the desert; as it is written, He gave
them bread from heaven to eat. 32. Then said Jesus to them, Verily, verily, I
say to you, Moses gave you not that bread from heaven; but my Father gives
you the true bread from heaven. 33. For the bread of God is he which comes
down from heaven, and gives life to the world. 34. Then said they to him,
Lord, evermore give us this bread.
|
|
|
|
|
|
Alcuinus: Intellexerant escam istam quae
permanet in vitam aeternam, esse opus Dei; et ideo interrogant quid facerent,
ut istum cibum, idest opus Dei, operari possint; et hoc est quod dicitur
dixerunt ergo ad eum: quid faciemus ut operemur opera Dei?
|
ALCUIN. They understood that the meat,
which remains to eternal life, was the work of God: and therefore they ask
Him what to do to work the work of God, i.e. obtain the meat: Then said they
to Him, What shall we do that we might work the works of God?
|
|
Beda: Idest, quae praecepta servando, poterimus
implere opera Dei?
|
BEDE. i.e. By keeping what
commandments shall we be able to fulfill the law of God?
|
|
Chrysostomus
in Ioannem: Hoc autem dicebant, non ut discant et faciant; sed ad
cibi exhibitionem eum inducere volentes.
|
CHRYS. But they said this, not that
they might learn, and do them, but to obtain from Him another exhibition of
His bounty.
|
|
Theophylactus: Christus vero, quamvis
cognosceret quod eis nihil proderat, tamen propter communem utilitatem
respondit, et ostendit eis, immo omnibus hominibus, quod sit opus Dei; unde
sequitur respondit Iesus, et dixit eis: hoc est opus Dei, ut credatis in eum
quem misit ille.
|
THEOPHYL. Christ, though He saw it would
not avail, yet for the good of others afterwards, answered their question;
and showed them, or rather the whole world, what was the work of God: Jesus
answered and said to them, This is the work of God, that you believe in Him
whom He has sent.
|
|
Augustinus
in Ioannem: Non autem dicit: ut credatis ei, sed ut credatis in eum:
non enim continuo qui credit ei, credit in eum, nam et Daemones credebant ei,
et non credebant in eum; et nos credimus Paulo, sed non in Paulum. Credere
ergo in eum, est credendo amare, credendo diligere, credendo in eum ire, et
eius membris incorporari. Ipsa est fides quam de nobis exigit Deus, quae per
dilectionem operatur. Discernitur tamen ab operibus fides, sicut dicit
apostolus: iustificari hominem per fidem sine operibus legis. Et sunt opera
quae videntur bona sine fide Christi, et non sunt bona, quia non referuntur
ad eum finem ex quo sunt bona; finis enim legis Christus ad iustitiam omni
credenti; et ideo noluit discernere ab opere fidem; sed ipsam fidem dixit
esse opus Dei; ipsa est enim fides quae per dilectionem operatur. Nec dixit:
hoc est opus vestrum; sed hoc est opus Dei, ut credatis in eum, ut qui
gloriatur, in domino glorietur.
Credere
ergo in eum, est manducare cibum qui permanet in vitam aeternam. Ut quid
paras dentem et ventrem? Crede, et manducasti. Quia ergo invitabat eos ad
fidem, illi adhuc quaerebant signa quibus crederent; Iudaei enim signa
quaerunt; et hoc est quod sequitur dixerunt ergo ei: quod ergo tu facis
signum, ut videamus et credamus tibi? Quid operaris?
|
AUG. He does not say, That you
believe Him, but, that you believe in Him. For the devils believed Him, and
did not believe in Him; and we believe Paul, but do not believe in Paul. To
believe in Him is believing to love, believing to honor Him, believing to go
to Him, and be made members incorporate of His Body. The faith, which God
requires of us, is that which works by love. Faith indeed is distinguished
from works by the Apostle, who says, That man is justified by faith without
the deeds of the law. But the works indeed which appear good, without faith
in Christ, are not really so, not being referred to that end, which makes
them good. For Christ is the end of the law for righteousness to every one
that believes. And therefore our Lord would not separate faith from works,
but said that faith itself was the doing the work of God; He said not, This
is your work, but, This is the work of God, that you believe in Him: in order
that he that glories might glory in the Lord.
AUG. To eat then that meat which
endures to everlasting life, is to believe in Him. Why do you make ready your
tooth and your belly? Only believe, and you have eaten already. As He called
on them to believe, they still asked for miracles whereby to believe; They
said therefore to Him, What sign show you then, that we may see and believe
You? What do you work?
|
|
Chrysostomus: Nihil irrationabilius quam ut,
signo prae manibus existente, quasi nullo iam signo facto, hoc dicant. Neque
electionem signi fiendi domino permittunt; sed in necessitatem eum aestimant
ducere, ut nullum aliud faciat signum quam tale quale factum est in eorum
parentibus; unde subditur patres nostri manducaverunt manna in deserto.
|
CHRYS. Nothing can be more unreasonable
than their asking for another miracle, as if none had been given already. And
they do not even leave the choice of the miracle to our Lord; but would
oblige Him to give them just that sign, which was given to their fathers: Our
fathers did eat manna in the desert.
|
|
Alcuinus: Et ne videatur manna aliquo modo
contemnendum, auctoritate Psalmi illud extollunt, dicentes sicut scriptum
est: panem de caelo dedit eis manducare.
|
ALCUIN. And to exalt the miracle of the
manna they quote the Psalm, As it is written, He gave them bread from heaven
to eat.
|
|
Chrysostomus: Multis quidem factis signis et in Aegypto, et in mari
rubro, et in deserto, huius maxime meminerunt, quod valde concupiscebant
propter ventris tyrannidem. Neque autem dicunt quod Deus hoc fecit, ne
videantur eum exaequare Deo; neque Moysen inducunt, ut non videantur Christum
deprimere; sed medium ponunt dicentes patres nostri manducaverunt manna. Vel aliter.
|
CHRYS. Whereas many miracles were
performed in Egypt, at the Red Sea, and in the desert, they remembered this
one the best of any. Such is the force of appetite. They do not mention this
miracle as the work either of God, or of Moses, in order to avoid raising Him
on the one hand to an equality with God, or lowering Him on the other by a
comparison with Moses; but they take a middle ground, only saying, Our
fathers did eat manna in the desert.
|
|
Augustinus in Ioannem: Dominus Iesus talem se dicebat ut se Moysi
praeponeret: non enim est ausus Moyses de se dicere, quod daret cibum qui non
perit. Attendebant itaque quanta fecisset Moyses; adhuc aliqua maiora
volebant fieri; quasi dicant: tu promittis cibum qui non perit, et non talia
operaris qualia Moyses. Panes hordeaceos ille non dedit, sed manna de caelo.
|
AUG. Or thus; Our Lord sets Himself
above Moses, who did not dare to say that He gave the meat which perishes
not. The multitude therefore remembering what Moses had done, and wishing for
some greater miracle, say, as it were, you promise the meat which perishes
not, and does not works equal to those Moses did. He gave us not barley
loaves, but manna from heaven.
|
|
Chrysostomus
in Ioannem: Licebat autem domino dicere, quoniam Moyse maiora
miracula fecit; sed non erat tempus horum verborum nunc; sed unum erat ad
quod studebat, scilicet ducere eos ad escam spiritualem; unde sequitur dicit
ergo eis Iesus: amen, amen, dico vobis: non Moyses dedit vobis panem de
caelo, sed pater meus dat vobis panem de caelo verum. An non ex caelo erat manna? Qualiter igitur ex caelo
dicitur? Sicut et volucres caeli dicuntur, et sicut dicitur: intonuit de
caelo dominus. Panem autem non verum vocavit illum, non quia falsum erat
miraculum de manna; sed quia figura erat, non veritas. Non dixit: non Moyses dedit, sed
ego; sed pro Moyse quidem Deum, pro manna vero seipsum posuit.
|
CHRYS. Our Lord might have replied,
that He had done miracles greater than Moses: but it was not the time for
such a declaration. One thing He desired, viz. to bring them to taste the
spiritual meat: then Jesus said to them, Verily, verily, I say to you, Moses
gave you not that bread from heaven; but My Father gives you the true bread
from heaven. Did not the manna come from heaven? True, but in what sense did
it? The same in which the birds are called, the birds of heaven; and just as
it is said in the Psalm, The Lord thundered out of heaven. He calls it the
true bread, not because the miracle of the manna was false, but because it
was the figure, not the reality. He does not say too, Moses gave it you not,
but I: but He puts God for Moses, Himself for the manna.
|
|
Augustinus: Quasi diceret: illud manna hoc
significabat, scilicet cibum de quo paulo ante locutus sum; et omnia signa
mea erant. Signa mea dilexistis; quod significatur,
contemnitis. Deus enim dat panem quem significavit manna ipsum, scilicet
dominum Iesum Christum; unde sequitur panis enim verus est qui de caelo
descendit, et dat vitam mundo.
|
AUG. As if He said, That manna was
the type of this food, of which I just now spoke; and which all my. miracles
refer to. You like my miracles, you despise what is signified by them. This
bread which God gives, and which this manna represented, is the Lord Jesus
Christ, as we read next, For the bread of God is He which comes down from
hearer, and gives life to the world.
|
|
Beda: Non quidem elementis, sed hominibus habitatoribus
mundi.
|
BEDE. Not to the physical world, but
to men, its inhabitants.
|
|
Theophylactus: Seipsum dicit panem verum, quia principale
significatum per manna est unigenitus Dei filius, homo factus. Manna namque
interpretatur quid est hoc? Nam Iudaei videntes, stupefacti, unus ad alium
dicebant: quid est hoc? Filius autem Dei factus homo ipse est potissimum
admirativum manna, ita ut cuilibet contingat quaerere: quid est hoc? Quomodo filius Dei, filius hominis
est? Quomodo ex duabus naturis una fit persona?
|
THEOPHYL. He calls Himself the true bread,
because the only-begotten Son of God, made man, was principally signified by
the manna. For manna means literally, what is this? The Israelites were
astonished at first on finding it, and asked one another what it was. And the
Son of God, made man, is in an especial sense this mysterious manna, which we
ask about, saying, What is this? How can the Son of God be the Son of man?
How can one person consist of two natures?
|
|
Alcuinus: Qui per assumptam humanitatem descendit de caelo, et
per assumentem divinitatem dat vitam mundo.
|
ALCUIN. Who by the humanity, which was
assumed, came down from heaven, and by the divinity, which assumed it, gives
life to the world.
|
|
Theophylactus: Hic autem panis vita secundum
naturam existens, tamquam vivi patris filius, proprium opus facit, quia
vivificat cuncta. Sicut enim panis ex terra infirmam naturam carnis
conservat, sic et Christus per spiritus operationes vivificat animam, et
etiam corpus incorruptibile facit, nam per eius resurrectionem corporalis
confertur incorruptio; et ideo dicit quod dat vitam mundo.
|
THEOPHYL. But this bread, being
essentially life, (for He is the Son of the living Father,) in quickening all
things, does but what is natural to Him to do. For as natural bread supports
our weak flesh, so Christ, by the operations of the Spirit, gives life to the
soul; and even incorruption to the body, (for at the resurrection the body
will be made incorruptible.) Wherefore He says, that He gives life to the
world.
|
|
Chrysostomus: Non Iudaeis solum, sed orbi
terrarum. Illi vero inferius adhuc inspiciebant; unde sequitur dixerunt ergo
ad eum: domine, semper da nobis hunc panem. Dicente autem eo, quoniam pater meus dat vobis panem,
non dixerunt: roga ut det, sed da nobis.
|
CHRYS. Not only to the Jews, but to the
whole world. The multitude, however, still attached a low meaning to His
words: Then said they to Him, Lord, evermore give us this bread. They say,
Give us this bread, not, Ask Your Father to give it us: whereas He had said
that His Father gave this bread.
|
|
Augustinus: Sicut enim Samaritana, cui dictum est: qui biberit de
hac aqua, non sitiet unquam, secundum corpus accipiens, et carere indigentia
volens, da mihi, inquit, domine, de hac aqua, sic et isti dicunt da nobis
panem qui reficiat et non deficiat.
|
AUG. As the woman of Samaria, when
our Lord told her, Whosoever drinks of this water shall never thirst, thought
He meant natural water, and said, Sir, give me this water, that she might
never be in want of it again: in the same way these say, Give us this bread,
which refreshes, supports, and fails not.
|
|
Lectio
5
35. And Jesus said to them, I am the bread of life: he that comes to me
shall never hunger; and he that believes in me shall never thirst. 36. But I
said to you, That you also have seen, and believe not. 37. All that the Father
gives me shall come to me; and him that comes to me I will in no wise cast out.
38. For I came down from heaven, not to do mine own will, but the will of him
that sent me. 39. And this is the Father’s will which has sent me, that of all
which he has given me I should lose nothing, but should raise it up again at
the last day. 40. And this is the will of him that sent me, that every one
which sees the Son, and believes in him may have everlasting life: and I will
raise him up at the last day.
| |
|
|
|
|
Chrysostomus
in Ioannem: De reliquo dominus in mysteriorum traditionem eos
inducturus est; et primo de deitate sua loquitur; unde dicitur dixit autem
eis Iesus: ego sum panis vitae. Non enim hoc de corpore eius dictum est; de
illo enim in fine dicit: panis quem ego dabo caro mea est. Sed interim de divinitate loquitur: etenim caro propter
domini verbum panis est, quod spiritum ipsum suscipienti panis caelestis fit.
|
CHRYS. Our Lord now proceeds to set
forth mysteries; and first speaks of His Divinity: And Jesus said to them, I
am the bread of life. He does not say this of His body, for He speaks of that
at the end; The bread that I will give you is My flesh. Here He is speaking
of His Divinity. The flesh is bread, by virtue of the Word; this bread is
heavenly bread, on account of the Spirit which dwells in it.
|
|
Theophylactus: Non autem dixit ego sum panis
nutrimenti, sed vitae: quia enim cuncta mortifera erant, vivificavit nos
Christus per seipsum. Est autem
panis non consuetae vitae, sed illius quae morte non resecatur; unde subditur
qui venit ad me, non esuriet; et qui credit in me, non sitiet in aeternum.
|
THEOPHYL. He does not say, I am the bread
of nourishment, but of life, for, whereas all things brought death, Christ
has quickened us by Himself. But the life here, is not our common life, but that
which is not cut short by death: He that comes to Me shall never hunger; and,
He that believes in Me shall never thirst.
|
|
Augustinus in Ioannem: Qui venit ad me, hoc est qui credit in me; et quod
dixit non esuriet, hoc intelligendum est: et non sitiet unquam; utroque enim
significatur aeterna illa satietas, ubi nulla est egestas.
|
AUG. He that comes to Me, i.e. that
believes in Me, shall never hunger, has the same meaning as shall never
thirst; both signifying that eternal society, where there is no want.
|
|
Theophylactus: Vel non sitiet neque esuriet;
idest, ad verbum Dei audiendum neque taediosus efficietur, neque sitiet siti
intellectuali: quasi non habeat aquam Baptismi et sanctificationem per
spiritum factam.
|
THEOPHYL. Or, shall never hunger or
thirst, i.e. shall never be wearied of hearing the word of God, and shall
never thirst as to the understanding: as though He had not the water of
baptism, and the sanctification of the Spirit.
|
|
Augustinus: Panem igitur de caelo
desideratis: ante vos habetis, sed non manducatis; unde sequitur sed dixi
vobis quia vidistis me et non credidistis.
|
AUG. You desire bread from heaven:
but, though you have it before you, you eat it not. This is what I told you:
But I said to you, that you also have seen Me, and believe not.
|
|
Alcuinus: Quasi dicat: non ideo hoc dixi
quod vos sciam hoc pane satiandos, sed potius ad improperium vestrae
incredulitatis dico, quia videtis et non creditis.
|
ALCUIN. As if He said, I did not say
what I did to you about the bread, because I thought you would eat it, but
rather to convict you of unbelief. I say, that you see Me, and believe not.
|
|
Chrysostomus: Vel per hoc quod dicit dixi
vobis, insinuat testimonium Scripturarum, de quo dixerat: illae sunt quae
testimonium perhibent de me. Et iterum
dixerat: quoniam veni in nomine patris mei, et non suscepistis me. Hoc autem quod dicit quia vidistis
me, signa occulte insinuat.
|
CHRYS. Or, I said to you, refers to the
testimony of the Scriptures, of which He said above, They are they which
testify of Me; and again, I am come in My Father’s name, and you receive Me
not. That you have seen Me, is a silent allusion to His miracles.
|
|
Augustinus: Sed non ideo ego populum Dei perdidi, quia vos
vidistis et non credidistis; unde sequitur omne quod dat mihi pater, ad me
veniet, et eum qui venit ad me, non eiiciam foras.
|
AUG. But, because you have seen Me,
and believed not, I have not therefore lost the people of God: All that the
Father gives Me, shall come to Me; and him that comes to Me, I will in no
wise cast out.
|
|
Beda: Absolute dicit omne, ut
ostenderet plenitudinem fidelium. Hi autem sunt quos pater dat filio, quando
per occultam inspirationem facit eos credere in filium.
|
BEDE. All, He said, absolutely, to
show the fullness of the number who should believe. These are they which the
Father gives the Son, when, by His secret inspiration, He makes them believe
in the Son.
|
|
Alcuinus: Quemcumque ergo pater traxerit
ad hoc ut credat in me, veniet per fidem ad me, ut mihi iungatur; et eum qui
passibus fidei et bonae operationis veniet ad me, non eiiciam foras; idest,
in secreto purae conscientiae mecum morabitur, et tandem recipiam eum in
aeterna beatitudine.
|
ALCUIN. Whomsoever therefore the Father
draws to belief in Me, he, by faith, shall come to Me, that he may be joined
to Me. And those, who in the steps of faith and good works, shall come to Me,
I will in no wise cast out; i.e. in the secret habitation of a pure
conscience, he shall dwell with Me, and at the last I will receive him to
everlasting felicity.
|
|
Augustinus: Illud enim intus, unde non exitur foras, est magnum
penetrale et dulce secretum, sine taedio, sine amaritudine malarum
cogitationum, sine interpellatione tentationum et dolorum; de quo dicitur:
intra in gaudium domini tui.
|
AUG. That inner place, whence there
is no casting out, is a great sanctuary, a secret chamber, where is neither
weariness, or the bitterness of evil thoughts, or the cross of pain and
temptation: of which it is said, Enter you into the joy of your Lord.
|
|
Chrysostomus: Per hoc autem quod dicit quod
dat mihi pater, ostendit quoniam non contingens res est credere in Christum,
neque cogitationibus humanis perficitur; sed ea quae desuper revelatione
indiget, et anima devota suscipiente revelationem: unde non sunt ab
accusatione eruti quibus non dat pater; indigemus enim et ea quae ex nobis
est voluntate ad credendum. Per hoc autem tangit incredulitatem eorum,
ostendens quoniam qui non credit ei, voluntatem transgreditur patris. Paulus autem ait quod ipse eos tradiderit patri: cum
tradiderit regnum Deo et patri. Sicut igitur pater dans non privat seipsum,
sic nec filius tradens. Dicitur autem filius tradere, quoniam per eum ad patrem
adducimur. Et de patre dictum est: per quem
vocati estis in societatem filii eius. Sic igitur qui venit ad me salvabitur,
quia pro his veni et carnem assumpsi; unde sequitur quia descendi de caelo,
non ut faciam voluntatem meam, sed voluntatem eius qui misit me. Quid dicis?
Alia sunt tua, et quae illius? Ne igitur hoc aliquis suspicetur, subiunxit
haec est autem voluntas eius qui misit me, ut omnis qui videt filium et
credit in eum, habeat vitam aeternam. Per hoc autem et filius vult, quia
filius quos vult vivificat. Quid est igitur quod dicit? Non aliud acturus
veni quam quod pater vult, quasi non habens divisam voluntatem a patre: omnia
enim quae patris sunt, mea sunt. Sed hoc non dixit; sed in fine
reservat; excelsa enim interim occultat.
|
CHRYS. The expression, that the Father
gives Me, shows that it is no accident whether a man believes or not, and
that belief is not the work of human cogitation, but requires a revelation
from on high, and a mind devout enough to receive the revelation. Not that
they are free from blame, whom the Father does not give, for they are
deficient even in that which lies in their own power, the will to believe.
This is a virtual rebuke to their unbelief, as it shows that whoever does not
believe in Him, transgresses the Father’s will. Paul, however, says, that He
gives them up to the Father: When He shall have given up the kingdom to God, even
the Father. But as the Father, in giving, does not take from Himself, so
neither does the Son when He gives up. The Son is said to give up to the
Father, because we are brought to the Father by Him. And of the Father at the
same time we read, By Whom you were called to the fellowship of His Son.
Whoever then, our Lord says, comes to Me, shall be saved, for to save such I
took up flesh: For I came down from heaven not to do Mine own will, but the
will of Him that sent Me. But what? Have you one will, He another? No,
certainly. Mark what He says afterwards; And this is the will of Him that
sent Me, that every one which sees the Son, and believes in Him, should have
everlasting life. And this is the Son’s will too; For the Son quickens whom
He will. He says then, I came to do nothing but what the Father wills, for I
have no will distinct from My Father’s: all things that the Father has are
Mine. But this not now: He reserves these higher truths for the end of His
ministry.
|
|
Augustinus
in Ioannem: Vel aliter. Quare non eiciat foras, subiungit dicens
quia descendi de caelo, non ut faciam voluntatem meam, sed voluntatem eius
qui misit me. Propterea enim anima a Deo
exiit, quia superba erat. Superbia enim eiecti sumus, humilitate regredimur.
Medicus enim quando aegritudinem discutit, si curet quod per aliquam causam
factum est, et ipsam causam non curet, ad tempus videtur mederi, sed causa
manente, morbus repetitur. Ut ergo causa
omnium morborum curaretur, idest superbia, descendit, et humilis factus est
filius Dei. Quid superbis, homo? Filius Dei propter te humilis factus est.
Puderet te fortasse imitari humilem hominem; saltem imitare humilem Deum:
haec est enim commendatio humilitatis. Non veni facere voluntatem meam,
sed voluntatem eius qui misit me: superbia quippe facit voluntatem suam,
humilitas voluntatem Dei.
|
AUG. This is the reason why He does
not cast out those who come to Him. For I came down from, heaven not to do
Mine own will, but the will of Him that sent Me. The soul departed from God,
because it was proud. Pride casts us out, humility restores us. When a
physician in the treatment of a disease, cures certain outward symptoms, but
not the cause which produces them, his cure is only temporary. So long as the
cause remains, the disease may return. That the cause then of all diseases,
i.e. pride, might be eradicated, the Son of God humbled Himself. Why are you
proud, O man? The Son of God humbled Himself for you. It might shame you,
perhaps, to imitate a humble man; but imitate at least a humble God. And this
is the proof of His humility: I came not to do Mine own will, but the will of
Him that sent Me. Pride does its own will; humility the will of God.
|
|
Hilarius
de Trin:
Non igitur hoc dicit quia faciat quod non velit; sed obedientiam suam sub
effectu paternae voluntatis ostendit, volens ipse voluntatem patris explere.
|
HILARY. Not that He does what He does
not wish. He fulfills obediently His Father’s will, wishing also Himself to
fulfill that will.
|
|
Augustinus: Ideo ergo qui ad me venerit, non eiciam eum foras,
quia non veni facere voluntatem meam. Humilis veni humilitatem docere: qui ad
me venit incorporatur mihi et humilis fit, quia non faciet voluntatem suam,
sed Dei; et ideo non eicitur foras, quia cum superbus esset, proiectus est
foras, ad me enim venire non potest nisi humilis: non mittitur foras nisi
superbia; qui servat humilitatem, non labitur a veritate. Quare autem ideo
non eiciat foras qui venit ad illum, quia non venit facere voluntatem suam,
ostendit cum subdit haec est enim voluntas eius qui misit me patris, ut omne
quod dedit mihi pater non perdam ex eo. Ipse illi datus est qui servat
humilitatem. Non est voluntas in conspectu patris, ut pereat unus de
pusillis. De tumentibus potest perire, de pusillis nihil perit: quia nisi
fueritis sicut pusillus iste, non intrabitis in regnum caelorum.
|
AUG. For this very reason therefore,
I will not cast out Him that comes to Me; because I came not to do Mine own
will. I came to teach humility, by being humble Myself. He that comes to Me,
is made a member of Me, and necessarily humble, because He will not do His
own will, but the will of God; and therefore is not cast out. He was cast
out, as proud; he returns to Me humble, he is not sent away, except for pride
again; he who keeps his humility, fails not from the truth. And further, that
He does not cast out such, because He came not to do His will, He shows when
He says, And this is the Father’s will which has sent Me, that of all which
He has given Me, I should lose nothing. Every one of an humble mind is given
to Him: It is not the will of your Fatter, that one of these little ones
should perish. The swelling ones may perish; of the little ones none can; for
except you be as a little child, you shall not enter into the kingdom of
heaven.
|
|
Augustinus de correptione et gratia: Qui ergo in Dei providentissima dispositione
praesciti, praedestinati, vocati, iustificati, glorificati sunt, etiam nondum
renati, sed et nondum nati, iam filii Dei sunt et omnino perire non possunt:
hi enim vere veniunt ad Christum. Ab illo ergo datur etiam perseverantia in
bono usque in finem: neque enim datur nisi eis qui non peribunt: quoniam qui
non perseverant peribunt.
|
AUG. They therefore who by God s
unerring providence are foreknown, and predestined, called, justified,
glorified, even before their new birth, or before they are born at all, are
already the sons of God, and cannot possibly perish; these are they who truly
come to Christ. By Him there is given also perseverance in good to the end;
which is given only to those who will not perish. Those who do not persevere
will perish.
|
|
Chrysostomus
in Ioannem: Per hoc autem quod dicit non perdam ex eo, non ostendit
se indigere eorum cura; sed hoc dicit propter eorum salutem. Postquam autem
dixerat: non perdam ex eo et non eiiciam foras, subiungit sed resuscitem eum
in novissimo die: quia in resurrectione communi mali eicientur, secundum
illud: tollite eum, et eiicite eum in tenebras exteriores. Ipsi etiam perdentur, secundum illud: qui potest animam
et corpus perdere in Gehennam. Ideo autem multoties resurrectionem inducit, ut non ex
solis rebus praesentibus iudicent Dei providentiam, sed aliam expectent
vitam.
|
CHRYS. I should lose nothing; He lets
them know, he does not desire his own honor, but their salvation. After these
declarations, I will in no wise cast out, and I should lose nothing, He adds,
But should raise it up at the last day. In the general resurrection the
wicked will be cast out, according to Matthew, Take him, and cast him into
outer darkness. And, Who is able to cast both soul and body into hell. He
often brings in mention of the resurrection for this purpose: viz. to warn
men not to judge of God’s providence from present events, but to carry on
their ideas to another world.
|
|
Augustinus
in Ioannem: Videte autem quemadmodum et hic geminam illam
resurrectionem designet. Qui venit ad me, modo resurget humilis factus in
membris meis. Sequitur autem sed resuscitabo illum in novissimo die. Ad
exponendum autem quod dixerat: omne quod dedit mihi pater, et iterum quod dixerat:
non perdam ex eo, subiungit haec est enim voluntas patris mei qui misit me,
ut omnis qui videt filium et credit in eum, habeat vitam aeternam. Superius dixit: qui audit verbum meum, et credit ei qui
misit me; modo autem: qui videt filium et credit in eum. Non dixit: et credit
in patrem: hoc est enim credere in filium, quod et in patrem: quia sicut
pater habet vitam in semetipso, sic dedit et filio vitam habere in semetipso
ut sic omnis qui videt filium et credit in eum, habeat vitam aeternam, credendo
et transeundo ad vitam, tamquam prima illa resurrectione; et quia ipsa non
est sola, subiungit de secunda et ego resuscitabo eum in novissimo die.
|
AUG. See how the twofold resurrection
is expressed here. He who comes to Me, shall forthwith rise again; by
becoming humble, and a member of Me. But then He proceeds; But I will raise
him up at the last day. To explain the words, All that the Father has given
Me, and, I should lose nothing, He adds; And this is the will of Him that
has’ sent Me, that every one which sees the Son, and believes in Him, may
have everlasting life: and I will raise him up on the last day. Above He
said, Whoso hears My word, and believes in Him that sent Me: now it is, Every
one which sees the Son, and believes in Him. He does not say, believe in the
Father, because it is the same thing to believe in the Father, and in the
Son; for us the Father has life in Himself, even so has He given to the Son
to have life in Himself, and again, That whoso sees the Son and believes on
Him, should hare everlasting life; i.e. by believing, by passing over to
life, as at the first resurrection. But this is only the first resurrection,
He alludes to the second when He says, And I will raise him up at the last
day.
|
Personal Reflections:
* Padagos an paglakbay kan
banwaan kan Israel paduman sa tierra
prometida. Hale sinda sa kaoripnan
sa Egipto, ngonyan sa guía di Moisés
sinda paduman sa kaligtasan sa daga na promesa ni Yahweh sainda. An saindang
pagbaklay bako sana naging cuarenta días o semanas o meses kundi años. Nagin ini bako lang saro na pagbaklay kundi
saro man na paglinig sa bilog na banwaan nganing sa plano ni Yahweh malinig man sinda pagdatong sa
daga na promesa. Naturalmente dahil sa
naging haluyon an pagbaklay an iba nawaraan ki paciencia, nagreklamo,
nagguromod-gumod. Sabi ninda, wara na
kami kakanon, wara na inomon. Kaya si Yahweh na sarong Ama sa Saiyang mga aki,
halawig an paciencia asin danay na nakaka-intiende sa gabos tinawan sinda kan
saindang pangangaipo. Nagpadara Siya kan
mga gamgam para may carne an banwaan pagkabanggi asin naghulog siya kan mana tinapay na hale sa langit nganing
may tinapay sinda pagkaaga. Naghapot an
banwaan, ano ini? Asin sabi nin Moisés, iyo ini an tinapay na hale sa langit.
* Si Jesus tinatawan man kita ngonyan kan tinapay. Sa Galilea pinakakan Niya an sobra cinco mal
na katawohan asin ngonyan na nagkabarasog sinda hinanap ninda si Jesus para di
na sinda magutom. Ngonyan nagtutukdo si
Jesus na bakong tinapay na gibo sa trigo na nakabasog sana sa tulak, kundi ini
Tinapay nin Buhay na daing kasagkoran.
Kun napabasog ni Jesus an tawo sa tulak, ngonyan boot Niyang mabasog an
tawo sa espíritu. Siya mismo an mapabasog sa sainda. Ta ining tinapay iyo Siya mismo,
nagpaka-tinapay para sa sato. Iyo an
sinasabi kan padi sa Santa Misa, Iyo ini an sakuyang Hawak, Iyo ini an sakuyang
Dugo. Dakulaong misterio ini para sa
satuya na mga Cristiano Catolico, an Dios bako lang nani-laman, nani-carne,
kundi nani-tinapay pa para makakan niato gabos asin an satuyang espíritu
magkabarasog. Kaya baga kita nagsisimba
cada Domingo, o an iba man aro-aldaw pa.
Para kita mabasog lain sana kan tinapay para sa tulak kundi man kan
Tinapay para sa espíritu.
* Kita mga Cristiano
Catolico kita man baga nagbabaklay didi sa daga, arog kan mga Israelita
pasiring sa tierra prometida. An satuyang daga na promesa iyo an
langit, harong kan satong Ama. Iyo iyan baga an boot sabihon kan Entrada sa Misa,
nata naglalakaw an padi hale sa puerta paduman sa altar. Simbolo ini kan satong pagbaklay didi sa
kinab-an pa langit. Kaya baga may hagdan
paduman sa altar, ta pa langit bako pababa, madali, kundi may ka-dificilan sa
pagtukad. An satong paghinguha na maging
banal siring na si Jesus Banal may ka-dificilan asin may pagtios kun
minsan. Sa gabos na ini, an Tinapay nin
Buhay an satong kusog espiritual para maggibo an marhay asin malikay sa
karat-an. Ginigibo ni Jesus an gabos para kita matabangan sa satuyang pagbaklay.
Sa Santa Misa kita pinapano Niya kan mga
Tataramon nin Buhay. Sa pag Comunión
binabasog Niya an satuyang espíritu nganing kita may kusog sa paghinguha didi
sa ibabaw nin daga. Gabos na hinihimo
Niya, bako lang Siya naging tawo pareho ta para mas maging harani sa satuya
siring sa satuyang pangangaipo kundi man siya man nani-tinapay pa!
* Kita man, mga tugang,
kita man maging tinapay para sa iba. Kun
si Jesus nagpakumbaba asin lain nagduwa-duwa na maging tinapay para lang kita
matabangan, iyo man an gibohon ta para sa cada saro. Magpakumbaba man kita para matabangan an iba. Si Jesus kun ano an pangangaipo ta iyo man an
tinao Niya, asin ginibo Niya para sato.
Kita man para sa iba. Ano daw
ako, nagiging marhay kaya ako na Cristiano sa laog kan sakuyang familia asin
tatao ako mag-paciencia, magtao, asin magsirve sa sakuyang mga magurang, mga
kamanghod, asin kairiba sa harong? Ano
daw ako, nagiging marhay kun saen man ako nagtatrabajo, nagpapakumbaba sa kapwa
ko, bako lang sa nakakataas sa sako, kundi man asin lalong lalo na sa mga nakakababa
sako, tatao daw ako umintiendi sainda, mag-paciencia, mag-sirve? Ano daw ako, nagiging marhay na kataed,
kabarkada, asin miembro kan sociedad, ciudadano kan estado, tatao kaya ako
magmangno kan kaipuhan kan mga nakapalibot sa sakuya, tatato kaya ako magtao
hale sa sakuyang yaman, panahon asin talento sa iba, tatao kaya ako
mag-sirve? Iyo ini, mga tugang an agyat
ngonyan sa satuya nin Jesus: siya Tinapay niato, kita man maging tinapay para
sa iba.
Walang komento:
Mag-post ng isang Komento