Ang Ika-18 nga Domingo sa Tuig (A)
Agusto 2, 2020
EBANGHELYO (Mateo 14:13-21)
13 Sa pagkadungog ni Jesus sa balita nga gipatay si Juan, mibiya siya niadtong dapita sakay sa usa ka sakayan ug miadto nga nag-inusara sa usa ka dapit nga awaaw. Nakabalita niini ang mga tawo, ug namiya sila sa ilang mga lungsod, ug milakaw sila aron pag-agpas kaniya. 14 Si Jesus mikawas sa sakayan ug sa pagkakita niya sa dakong pundok sa katawhan.
15 Niadtong hapona ang iyang mga mga tawo, giabot siyag dakong kaluoy kanila, ug giayo niya ang ilang mga masakiton.tinun-an miduol kaniya ug miingon, “Hapon na kaayo, ug awaaw kining dapita. Busa palakta ang mga tawo ug paadtoa sila sa mga balangay aron mamalit og pagkaon.” Si Jesus mitubag, “Dili kinahanglan nga manlakaw pa sila; kamo mismo ang maghatag kanilag pagkaon.”
16 Sila mitubag, “Lima ra ka pan ug duha ka isda ang among dala.”
17 Si Jesus miingon, “Dad-a ngari.” 18 Unya iyang gipalingkod sa kasagbotan ang mga tawo ug gikuha niya ang lima ka pan ug ang duha ka isda; unya miyahat siya sa langit ug nagpasalamat sa Dios. Ug gipikaspikas niya ang mga pan ug gihatag ngadto sa mga tinun-an, ug gihatag usab kini sa mga tinun-an ngadto sa mga tawo. 20 Nangaon ang tanan ug nangabusog. Unya gihipos sa mga tinun-an ang sobra nga nakapuno og napulog-duha ka bukag.
21 Lima ka libo ang gidaghanon sa mga tawo nga nangaon, walay labot sa mga babaye ug sa mga bata. Ang Ebanghelyo sa Ginoo.
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KAHULOGAN SA EBANGHELYO (Mateo 14:13-21)
13aSa pagkadungog ni Jesus sa balita nga gipatay si Juan, mibiya siya niadtong dapita sakay sa usa ka sakayan ug miadto nga nag-inusara sa usa ka dapit nga awaaw.
Ang konteksto sa saysay mahitungod sa pagpilopilo sa pan kabahin sa mas dako pang suginlanon: Si Jesus gipalayas gikan sa iyang lungsod sa Nazaret (Mt 13:53-58), ug ang iyang ig-agaw nga si Juan nga Magbubunyag gipapatay ni Herodes (Mt 14: 1-12).
Tungod niining maong kasinatian si Jesus miadto sa dapit nga awaaw. Sa sunod nga lima ka mga Domingo, mabasa o madungog nato ang saysay sa Ebanghelyo diin si Jesus mipalayo sa mga katawhan, sulod sa lima ka higayon, aron sa pag-ampo. Usahay hilabihan sa kadako sa atong pag-ila kang Jesus sa iyang pagka-Dios nga hikalimtan nato ang iyang tawhanong kasinatian. Dili nato hikalimtan nga adunay mga panahon nga si Jesus nahilambigit sa mga panghitabo nga wala magagikan sa iyang kabubut-on kondili sa kabubut-on sa iyang Amahan. Sa maong mga panghitabo ang kasagaran nga iyang gihimo mao ang pag-inusara aron sa pag-ampo.
Sa atong kahimtang, gikinahanglan ba nga adunay pahanon alang sa pag-inusara aron sa pagpamalandong ug pag-ampo?
13bNakabalita niini ang mga tawo, ug namiya sila sa ilang mga lungsod, ug milakaw sila aron pag-agpas kaniya.
Mangutana kita.Sa unsa mang paagi nga si Jesus atong gipangita?
14Si Jesus mikawas sa sakayan ug sa pagkakita niya sa dakong pundok sa mga tawo, giabot siyag dakong kaluoy kanila, ug giayo niya ang ilang mga masakiton.
Kaluoy! Dili lamang kini mao ang kaayo nga mapasayloon kon dili ang pagbati nga miambit sa mga kalisod sa uban. Si Jesus dili makaako nga makasud-ong og laing tawo nga anaa sa pag-antos. Sa maong situwasyon, si Jesus matandog gayod. Ang iyang pagbati sama sa pagbati sa usa ka mapinangga-ong inahan ngadto sa usa ka minahal nga anak.
15a Niadtong hapona…
Mao usab kini ang gigamit nga mga pulong nga agig pasiuna sa saysay sa katapusang panihapon (Mt 26:20) ug sa paglubong ni Cristo (Mt 27:57).
Ang unang mga Kristyanos nagsaulog sa Eyukaristiya isip “panihapon”. Ania dinhi ang simbolo sa Eyukaristiya: ang “sakramento sa deserto” diin ang espesyal nga pagkaon gihatag. Matud pa sa usa ka magsusulat, “Ang sakramento sa kagabihon diin ang kahayag midaog batok sa kangitngit.”
15b… ang iyang mga tinun-an miduol kaniya ug miingon, “Hapon na kaayo, ug awaaw kining dapita. Busa palakta ang mga tawo ug paadtoa sila sa mga balangay aron mamalit og pagkaon.”
Mao gayod kini ang praktikal nga sulbad sa maong suliran: kon mahudtan sa pagkaon, mangita sa pagkaon. Apan si Jesus may dugang pa nga napamalandungan. Dili igo nga ang mga katawhan kahatagan lamang og mga pagkaon nga makabusog sa lawas apan magapabilin gihapon ang ilang kagutom sa sulod sa kinahiladman kanila.
16Si Jesus mitubag, “Dili kinahanglan nga manlakaw pa sila; kamo mismo ang maghatag kanilag pagkaon.”
Ang kasulbaran dili halayo kang Jesus kon dili anaa ra sa duol. Dili na kinahanglan nga molakaw pa sila aron matubag ang ilang panginahanglan.
17Sila mitubag, “Lima ra ka pan ug duha ka isda ang among dala.”
Samtang adunay kaayo sa kabubut-on ang mga tinun-an, apan wala silay igong kaisog sa pagpangitag paagi.
Dili ba sa makadagahang higayon susama ra usab kita kanila?
18Si Jesus miingon, “Dad-a ngari.”
Ang Dios nanginahanglan diay kanato! Bisan unsa kagamay ang atong ikahatag Kaniya, diha sa Iyang pagka-Makagagahum aduna siyay dakong mahimo alang kanato.
Ato bang gipaambit, bisan unsa kagamay, ang atong kaugalingon sa Dios?
19aUnya iyang gipalingkod sa kasagbotan ang mga tawo ug gikuha niya ang lima ka pan ug ang duha ka isda; unya miyahat siya sa langit ug nagpasalamat sa Dios. Ug gipikaspikas niya ang mga pan…
Tataw kaayo nga kining maong panghitabo mao usab ang nahitabo panahon sa Katapusang Panihapon. Walay makatupong sa kamahinungdanon niining maong panghitabo. Sa tibuok Ebanghelyo gisaysay man kini sa unom ka higayon. Kini nagtug-an kanato sa kabalaanon sa Eyukaristiya.
19bug gihatag ngadto sa mga tinun-an, ug gihatag usab kini sa mga tinun-an ngadto sa mga tawo. 20Nangaon ang tanan ug nangabusog…
Ang Balaang Kasulatan mipatataw sa pagka-adunay panginahanglanon sa mga tinun-an. Sila ang nagpataliwala tali sa Dios ug sa mga Tawo.
Ang pagkabusog maoy usa ka timaan nga anaa kita sa balaang presensya sa Dios!
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Living WORD
By Fr. Jose “Joesum” Sumampong, Jr.
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for August 2, 2020 (18th SUNDAY in OT – A):
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Kindly open your Bible and Read (Mt 14:13-21)
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Points for Reflection: I am sharing to my dear readers these stories which I have collected to help you reflect as the Universal Church celebrates the 18th SUNDAY in OT – A. Here they are:
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THE OBSTACLE IN OUR PATH : A Boulder On A Roadway
# 1. In ancient times, a King had a boulder placed on a roadway. Then he hid himself and watched to see if anyone would remove the huge rock. Some of the king’s wealthiest merchants and courtiers came by and simply walked around it. Many loudly blamed the king for not keeping the roads clear, but none did anything about getting the stone out of the way. Then a peasant came along carrying a load of vegetables. Upon approaching the boulder, the peasant laid down his burden and tried to move the stone to the side of the road. After much pushing and straining, he finally succeeded.
After the peasant picked up his load of vegetables, he noticed a purse lying In the road where the boulder had been. The purse contained many gold coins and a note from the king indicating that the gold was for the person who removed the boulder from the roadway. The peasant learned what many of us never understand. Every obstacle presents an opportunity to improve our condition. ++++
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Give to Jesus and He gives to us
# 2. In 1964 Fr. Rich Thomas was appointed to El Paso in Texas. Around 1969/1970 he was profoundly touched by God and started charismatic prayer meetings in the parish. Sr. Maria Virginia, DC, was also assisting in the parish. During one prayer meeting in 1972 they read the passage in Luke 14:13-14 which says, “When you give a lunch or a dinner, do not invite your friends or your brothers or your relations or rich neighbors, in case they invite you back and so repay you. Now when you have a party, invite the poor… for they have no means to repay you and so you will be repaid when the upright rise again.” The prayer meeting decided that on Christmas day that year, 1972, they would give a Christmas lunch to the poor who lived and worked in the dump in Juarez, just across the border in Mexico. The poor people in the dump used to separate the trash into various kinds, cans, bottles, cardboard etc and then sell it to a co-op which would in turn sell it on. They lived in the dump and worked 7 days a week for $5. The prayer group had prepared food for 125 people on Christmas Day. When they got to the dump Fr. Rich and the group discovered that they had two labor unions. One union could not go into the other’s area. Eventually Fr. Rich got them to come to one area for the food. Three hundred and fifty people turned up so Fr. Rich explained that there was not enough food for everyone but they would share what they had. All 350 had enough food. The dump people took some food home and then came back to take more home. They returned and took more home again. There was still lots of food left over, so much that Fr. Rich and the prayer group took the leftover food to three orphanages. The miracle of the loaves and fish that we heard in the Gospel (Matt 14:31-21) was repeated in the dump in Juarez, Mexico in 1972.
It is not the only time a miracle happened in the dump in Juarez; that miracle of multiplication of food was repeated there many times, e.g. on another occasion they didn’t have enough cartons of milk for everyone but when they came to the end of handing out cartons, everyone had a carton of milk. After the miracle on Christmas Day 1972 a beautiful Christian community grew up in the dump and many wonderful events have taken place since then.
(The miracle of Juarez is the subject of the video “Viva Cristo Rey” which is available from International Films, 235 Shaftesbury Avenue, London WC2H 8EL. It is produced by Catholic Charismatic Services Inc, USA.) ++++x
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“He had compassion for them and cured their sick!” [Mt. 14:14] Jesus had compassion for His flock, the restless souls that followed Him wherever He went so that He could feed them with spiritual food that comes from the richness of the Word of God. By answering their calling, these hungry ones were enriched with spiritual food that healed their souls. Through the Lord Jesus, they received spiritual knowledge and understanding of the mysteries of God, inclining them to continue to desire more and more.
Sacrament of the Eucharist
by Fr. Don Miller, OFM
(reprinted with permission)
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The Church invites us to celebrate the Eucharist and to receive Holy Communion “often” and “worthily” (CCC 1389). The “often” part is encouraged because reception of Communion strengthens our bond with one another, nourishes God’s life within us, and incorporates us more deeply into the life of Jesus (CCC 1324). Thus, it is the ongoing Sacrament of Initiation (CCC 1322). The “worthily” part is a little more complicated.
What would make us worthy to receive Holy Communion? Simple answer: nothing. We are never worthy of so great a gift. But here’s the exciting part: God offers us this great sacrament freely. So why does the Church say we ought to receive Holy Communion worthily?
Since the sacrament is a source of unity and grace, we need to make sure we are capable and ready to be united and graced. And if we are not in full communion with God and the Church because of something we have done, we need to first get right with God and the Church. We need to fix our situation through the Sacrament of Reconciliation. In some cases, we need to change the way we are living.
What might some of these situations be? For instance, if we are engaging in business practices that cheat customers, destroying the reputation of someone, or if we are not participating at Mass on Sundays and Holy Days, we are running the risk of breaking our relationships with God and the Church.
But here’s the good news: As baptized persons, we are God’s daughters and sons. If we are willing to correct our situations, God and the Church are more than willing to forgive and take us back into full union. No questions asked. It is quite easy, but it does depend on our getting our relationships in right order. And then receiving Holy Communion is a clear and honest statement. And then can we say that we are receiving Holy Communion worthily.
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Cathecism ON THE HOLY EUCHARIST
Can a baptized person who is not Catholic receive Communion in a Catholic Church?
With a few exceptions, the simple answer is no. The reason is that the Eucharist is a Sacrament which both expresses and strengthens the person’s existing unity within the faith community. Thus, one must be a member of the Catholic faith community in order to participate fully in this sacrament.
In more formal terms, the Code of Canon Law states: “Because Catholics believe that the celebration of the Eucharist is a sign of the reality of the oneness of faith, life, and worship, members of those churches with whom we are not yet fully united are ordinarily not admitted to Holy Communion. Eucharistic sharing in exceptional circumstances by other Christians requires permission according to the directives of the diocesan bishop and the provisions of canon law” (canon 844 §4).
While an ecumenical spirit directs a lot of actions within and between the churches, intercommunion is not one of them. As a Lutheran friend once mentioned at the beginning of a church service, may the separation be a small sacrifice we all offer for the eventual unity of the churches.
It is not our tradition in the Catholic Church to offer the Precious Blood in small cups. Why? Especially considering the danger of spreading germs. Does the presence of Jesus in the consecrated wine preclude this concern?
I have two answers to the first question—one practical and the other theological. The practical one is a matter of cleanup. Since the consecrated wine is the Precious Blood of Jesus, each little cup would have to be purified after use. That could be a real problem, especially with a large crowd. The theological answer is a question of unity as we drink from a common cup. Receiving Communion is never an individual or private matter, but a common sharing in the blood of Jesus.
Thus, while we may need more than one cup at a Sunday Eucharist due to numbers, at least we maintain the symbolism and the sharing as many people drink from the same cup. Same with the consecrated bread, which is the Body of Christ. Many receive from the one paten or one ciborium and, thus, share in the Lord’s body.
The matter of spreading germs is a little trickier. While the wine truly becomes the blood of Jesus, it retains the accidents (or characteristics) of wine. It maintains its alcohol content, for instance, and its original color. So it does not become a “magic potion” against germs. However, few cases of the transmission of the flu or a cold have been reported and precautions are usually in place.
For example, wiping the lip of the cup after each recipient drinks from it. It may make sense, however, during flu season to refrain from receiving the Precious Blood. In some cases, dioceses stipulate that the blood of Jesus is not be given if there is some health situation in the area.
What is the correlation between this sacrament and a traditional meal?
When we think of a meal, we immediately think of food and drink, and someone to share them with over pleasant conversation. If the conversation is good, the sharing can become the focus of the whole meal as we enter into one another’s lives. But good food and drink play an important supportive role.
The Eucharist is a meal with the very same elements, but in a more stylized form. We come together to share bread and wine and to enter into conversation with the Lord as he speaks to us through the Scriptures, symbols, gestures, and prayer. The major difference, however, is that the food and drink become the Body and Blood of Christ and the focal point of the meal. This is due, in part, because the Eucharist is a sacrifice as well as a meal in which the death and resurrection of Jesus is offered to the Father.
How long must I fast before receiving the sacrament?
The general norm for Roman Catholics who plan to receive Holy Communion is to abstain for at least one hour from all food and drink, except water. Canon law immediately makes two exceptions. One is for priests who celebrate more than one Mass on the same day. They are to observe the fast before the first Mass. The other exception is for the elderly, infirm, and those who care for them. They can receive at any time even if they have eaten within the previous hour (cf. CIC, can. 919).
Do I have to confess my sins prior to receiving the Eucharist?
Only one who is conscious of having committed mortal sin is required to submit to the Sacrament of Reconciliation (cf. CCC, 1457). Thus, reception of absolution in the Sacrament of Reconciliation is not necessary before receiving Holy Communion unless one is conscious of having committed mortal sin.
We might make two caveats concerning this matter. Mortal sin is rare since it is a conscious decision to break away from God and the Church through a serious act, adequate appreciation of the seriousness of the act, and a significant degree of freedom in order to be able to say that one freely chose to do it. Seldom do we enjoy that degree of freedom and level of appreciation.
The second caveat is the fact that we are always free and encouraged to celebrate the Lord’s love and mercy in the Sacrament of Reconciliation at any time. We certainly don’t need to wait until we have sinned seriously to celebrate the sacrament.
How is the Eucharist a Sacrament of Initiation?
Just as people have to eat and drink in order to survive in good health, so our spiritual life needs to be continuously nourished in order to survive. The life begun at baptism and strengthened in confirmation is nourished and fed by the Eucharist. Thus, our initiation into God’s life is an ongoing process as we continue to grow in that life.