Miracle is born from God’s faithfulness to man.

 XVII Sunday in Ordinary Time - Year B – July 28, 2024

Roman Rite

2 Kings 4.42 to 44; Ps 145; Eph 4, 1-6; Jn 6.1 to 15

Ambrosian Rite

Judges 2, 6-17; Th 2, 1-2. 4-12; Mk 10: 35-45

 

 

1) Bread to share.

Beginning this Sunday the liturgy interrupts the reading of the Gospel of St. Mark and for five consecutive Sundays (from the Seventeen Sunday up to the Twenty-first Sunday in Ordinary Time,) presents chapter VI of St. John’s Gospel. The reason for this is the willingness to explore the theme of "bread." Chapter VI of St John’s opens with the narration of the miracle of loaves, giving us a beautiful example of Jesus’ compassion for those who had followed him.  Because of their desire to see his miracles and to feed with his word, they had even "forgot" to eat.

To understand today’s Gospel passage let us once more analyze the context in which this episode happens. Jesus is followed by "a great crowd that had seen what he had done for the sick." People are attracted by the power of the merciful Jesus who cares for the sick and heals them. However, Jesus is not only a healer, but he is also the master. For this reason, he has climbed on the mountain like Moses, who had climbed Mount Sinai to receive the law of the Lord for Israel. However, Jesus did not go to the mountain to receive the word of God, but to give it. That is why he sits (in the original Greek text: he sits on the chair), not because he is tired, but because this is the attitude of the teacher who, when teaching, sits above his students. After all Jesus had already done so when he had proclaimed the "new law" of the Beatitudes "He went up on the mountain and sat down; then took the floor and began to teach "(Mt 5, 1). Regarding todays’ Gospel passage, it is useful to highlight the time of the year: it was close to Passover. It is spring time. This indication of the time of the year brings us back to the great story of the exodus, which began with the first full moon of Spring thousands of years ago, and to the many signs that God had done with Moses for the deliverance of the Jews on their way to the Promised Land. However, the reference to Passover pushes us forward and symbolically anticipates the gift that Jesus will make of his Body and his Blood at the Last Supper.

The gift of the Bread of Life is to be shared in the same way as the bread multiplied by Jesus to feed those who had followed him was shared.

The shared bread teaches to care for others, not to leave anybody aside and to trust a God who trusts us and makes us able to distribute bread to a large crowd.

In addition to taking the Bread given to us and shared with us through a charitable life, let us turn to Christ with this prayer "If I want my wounds treated, you are the doctor. If I burn with fever, you are the refreshing spring. If I am overwhelmed with guilt, you are the forgiveness. If I need help, you are the strength. If I fear death, you are the eternal life. If I want heaven, you are life. If I flee darkness, you are the light. If I look for food, you are the nourishment "(St. Ambrose of Milan). In short, we pray to God, "Our Father", so that He may "give us our daily bread" for the body and for the spirit.

If it is a miracle to feed thousands of people with few loaves of bread, it is a greater miracle to give the bread of truth and of joy. This is the true Bread, the Bread of Truth to share with those who hunger for justice.

            It is the Bread multiplied by the One who, at the Last Supper, will be the Bread of Life. The greatest miracle is not to feed a crowd, but to show the glory of God revealed in Jesus, the Word made flesh, the Word made Eucharistic food for the Christians. In fact, the passage of today's Gospel tells us that Jesus took the loaves, gave thanks and distributed them: three verbs that connect us to each Mass.

While the disciples were distributing the bread, there was no shortage of it. This shared bread, passed from one hand to another, remained in each hand.

 

2) Bread of mercy.

On that day, Jesus had compassion for them because He is made of the same love of the Father, and the mercy of God was manifested talking to the crowd and satisfying their hunger.

Today, loving us beyond measure, Christ multiplies the Bread of Life for us. In the sacrament of the Eucharist Jesus becomes food for real life, happy for the received mercy.

On this Sunday, Jesus Christ’s sign of mercy and compassion is the story of the loaves multiplied and shared that helps us to understand that Christ gives us himself and his life, offering himself to us as Eucharist bread. He, who thanked the Father, blessed and broke the material bread given to him by a child, lets himself be broken for us as spiritual bread. By eating this Bread, the Eucharistic Body of Christ which is "God's incarnate mercy" (Pope Francis), we too become mercy.

The Eucharistic meal, therefore, is not an action to watch but it is a gesture to live. To take communion is not only to receive and be sanctified by the presence of Christ. It is to open our hearts to bring to the altar the "yes" of our love for God. It is to open our hands to our brothers and sisters who are hungry and that we must help with material and spiritual works of mercy. But let us not forget that the first and greatest mercy is to teach the truth and to give true things, because "good is the truth, and the promotion of truth comes from love" (Cardinal Giacomo Biffi).

A significant example of how to live mercy is offered by the consecrated Virgins who are "the flowers of the tree that is the Church" (St. Ambrose of Milan).

`           Indeed, the consecrated Virgins in the world are called to be and to implement this mercy, to be its image and to be able to offer it with a life of patient vigilance in prayer, attention, discretion and confidentiality. This is because virginal vocation is in deep relationship with the mystery of the Eucharist. “ In the Eucharist, consecrated virginity finds inspiration and nourishment for its complete dedication to Christ. From the Eucharist, moreover, it draws encouragement and strength to be a sign, in our own times too, of God's gracious and fruitful love for humanity. Finally, by its specific witness, consecrated life becomes an objective sign and foreshadowing of the "wedding- feast of the Lamb" (Rev 19:7-9) which is the goal of all salvation history. In this sense, it points to that eschatological horizon against which the choices and life decisions of every man and woman should be situated."(Sacramentum Caritatis, 81).

Imitating the Virgin Mary, these virgin women are witnesses of the truth of the Magnificat " He has done great things for me, and holy is his name: from generation to generation his mercy is on those who fear him", which can be paraphrased “I have been made great by the One who is mighty and whose name is holy, because the Divine Power worked the miracle of virginity and His infinite holiness filled it with thanks." The virginal choir responds praising God’s mercy that through Mary Virgin and Mother passed from generation to generation, making blooming in the mud of the world the flowers of holy virginity that fill with their perfume earth and heaven. Virginity is following Jesus; it is not renunciation to love, but to let themselves be fully taken by Love, as taught by St. Ambrose of Milan "Consecrated Virgin, do seek Christ in your light, that is in good thoughts and good deeds. In your nights, look for him in your room, because even at night He comes and knocks on your door. He wants to see you alert at all times, he wants to find the door of your soul open. There is also another door that He wants to find open: he wants that your mouth opens and sings the praise and the profession of faith in the cross while you repeat the Creed and sing the psalms. When he comes, let Him find you awake and prepared. Let your body sleep, but your faith be vigilant; let the lure of senses sleep, but let the prudence of heart be vigilant.  Let your limbs have the perfume of the cross of Christ and of the fragrance of his burial "(Concerning Virgins).

 

 

Patristic Reading

Saint Augustin

Sermo 80

 

 

On the words of the gospel, Jn 6,9 where the miracle of the five loaves and the two fishes is related.

 

1. It was a great miracle that was wrought, dearly beloved, for five thousand men to be filled with five loaves and two fishes, and the remnants of the fragments to fill twelve baskets. A great miracle: but we shall not wonder much at what was done, if we give heed to Him That did it. He multiplied the five loaves in the hands of them that brake them, who multiplieth the seeds that grow in the earth, so as that a few grains are sown, and whole barns are filled. But, because he doth this every year, no one marvels. Not the inconsiderableness1 of what is done, but its constancy takes away admiration of it. But when the Lord did these things, He spake to them that had understanding, not by words only, but even by the miracles themselves. The five loaves signified the five books of Moses’ Law. The old Law is barley compared to the Gospel wheat. In those books are great mysteries concerning Christ contained. Whence He saith Himself, “If ye had believed Moses, ye would believe Me also ; for he wrote of Me. “2 But as in barley the marrow is hid under the chaff, so in the veil of the mysteries of the Law is Christ hidden. As those mysteries of the Law are developed and unfolded; so too those loaves increased when they were broken. And in this that I have explained to you, I have broken bread unto you. The five thousand men signify the people ordered under the five books of the Law. The twelve baskets are the twelve Apostles, who themselves too were filled with the fragments of the Law. The two fishes are either the two precepts of the love of God and our neighbour, or the two people of the circumcision and uncircumcision, or those two sacred personages of the king and the priest. As these things are explained, they are broken; when they are understood, they are eaten.

 

2. Let us turn to Him who did these things He is Himself “The Bread which came down from heaven;”3 but Bread which refresheth the failing, and doth not fail; Bread which can be tasted,4 cannot be wasted. This Bread did the manna also figure. Wherefore it is said, “He gave them the Bread of heaven, man ate Angels’ Bread.”5 Who is the Bread of heaven, but Christ? But in order that man might eat Angels’ Bread, the Lord of Angels was made Man. For if He had not been made Man, we should not have His Flesh; if we had not His Flesh, we should not eat the Bread of the Altar. Let us hasten to the inheritance, seeing we have hereby received a great earnest of it. My brethren, let us long for the life of Christ, seeing we hold as an earnest the Death of Christ. How shall He not give us His good things, who hath suffered our evil things? In this our earth, in this evil world, what abounds, but to be born, to labour, and to die? Examine thoroughly man’s estate, convict me if I lie : consider all men whether they are in this world for any other end than to be born, to labour, and to die? This is the merchandize of our country: these things here abound. To such merchandize did that Merchantman descend. And forasmuch as every merchant gives and receives; gives what he has, and receives what hehas not; when he procures anything, he gives money, and receives what he buys: so Christ too in this His traffic gave and received. But what received He? That which aboundeth here, to be born, to labour, and to die, And what did He give? To be born again, to rise again, and to reign for ever. O Good Merchant, buy us. Why should I say buy us, when we ought to give Thee thanks that Thou hast bought us? Thou dost deal out our Price to us, we drink Thy Blood; so dost thou deal out to us our Price. And we read the Gospel, our title6 deed. We are Thy servants, we are Thy creatures: Thou hast made us, Thou hast redeemed us. Any one can buy his servant, create him he cannot; but the Lord hath both created and redeemed His servants; created them, that they might be; redeemed them, that they might not be captives ever. For we fell into the hands of the prince of this world, who seduced Adam, and made him his servant, and began to possess us as his slaves. But the Redeemer came, and the seducer was overcome. And what did our Redeemer to him who held us captive? For our ransom he held out His Cross as a trap; he placed in It as a bait His Blood. He indeed had power to shed His Blood, he did not attain7 to drink it. And in that he shed the Blood of Him who was no debtor, he was commanded to render up the debtors; he shed the Blood of the Innocent, he was commanded to withdraw from the guilty. He verily shed His Blood to this end, that He might wipe out our sins. That then whereby he held us fast was effaced by the Redeemer’s Blood. For he only held us fast by the bonds of our own sins. They were the captive’s chains. He came, He bound the strong one with the bonds of His Passion; He entered into his house8 into the hearts, that is, of those where he did dwell, and took away his vessels. We are his vessels. He had filled then with his own bitterness. This bitterness too he pledged to our Redeemer in the gall. He had filled us then as his vessels; but our Lord spoiling his vessels, and making them His Own, poured out the bitterness, filled them with sweetness.

 

 

 

 

Le Miracle naît de la fidélité de Dieu à l'homme.

XVIIe Dimanche du Temps Ordinaire – Année B – 28 Juillet 2024

 

Rite Romain

2 R 4, 42-44 ; Ps 144 ; Eph 4, 1-6 ; Jn 6, 1-15

 

Rite Ambrosien

Jg 2, 6-17 ; Tes 2, 1-2.4-12 ; Mc 10, 35-35

 

 

1) Pain à partager.

 

Ce dimanche, la liturgie interrompt la lecture continue de l'Evangile de Saint Marc et pendant cinq dimanches consécutifs (à partir d'aujourd'hui, 17e dimanche du Temps Ordinaire, jusqu'au 21e dimanche) elle nous propose le chapitre 6 de Saint Jean. La raison d'une telle insertion découle de la volonté d'approfondir le thème du « pain ». Ce chapitre 6 de Saint Jean débute avec la narration de la multiplication des pains, et nous offre un très bel exemple de la compassion que Jésus avait pour ceux qui le suivaient et qui avaient « oublié » de manger tant l’envie de voir Ses miracles et de se nourrir de Sa parole était forte. 

Pour bien comprendre le passage de l’Evangile d'aujourd'hui, reconstruisons, cette fois-ci encore, le contexte : Jésus est suivi d'une « grande foule, voyant les signes qu'il faisait sur les infirmes ». Les personnes sont attirées par la puissance miséricordieuse de Jésus qui se préoccupe des malades et les guérit. Cependant, Jésus n'est pas seulement un guérisseur ; Il est le Maître : pour cela il monte sur le Mont, comme Moïse était monté sur le Sinaï afin de recevoir la loi du Seigneur pour Israël. Toutefois, Jésus ne va pas sur le mont pour recevoir la parole de Dieu, mais pour la donner. C'est pour cela qu’il s'assoit (dans le texte original en grec : il se met en chaire), non pas à cause de la fatigue mais parce que c'est le comportement du Maître, qui, lorsqu'il enseigne, monte en chaire. Jésus avait déjà agi ainsi lorsqu'il avait proclamé la « nouvelle loi » des béatitudes : « Jésus gravit la montagne. Il s’assit, et ses disciples s’approchèrent de lui. Alors, ouvrant la bouche, il les enseignait. » (Mt 5,1). Toujours en ce qui concerne le passage de l'Evangile d'aujourd'hui, il est utile de mettre en évidence la connotation du temps : « La Pâque était proche » (Jn 6,4). Nous sommes donc au printemps. Cette information temporelle nous replonge en arrière, lors de la grande histoire de l'exode qui commence pendant la première pleine lune du printemps, il y a des milliers d'années, et aux nombreux signes que Dieu avait envoyé à Moïse pour la libération des Hébreux, puis pendant leur marche vers la Terre Promise. Mais la référence à la Pâque nous invite à regarder également en avant et anticipe symboliquement le don que Jésus fera de son corps et de son sang pendant la dernière Cène.

Ce don du Pain de Vie est à partager comme fut partagé le pain multiplié par Jésus pour nourrir ceux qui l'avaient suivi. 

Le pain partagé enseigne l’attention envers l’autre et l’humilité de n’exclure personne, et de se fier à un Dieu qui se fie à nous et qui nous donne la capacité de distribuer le pain à une foule nombreuse. 

Outre prendre le pain qui nous est donné et qui est partagé à travers une vie de charité, je propose d’adresser à Dieu cette prière : « Si je désire soigner mes plaies, tu es le médecin. Si je brûle de fièvre, tu es la source restauratrice. Si j'ai besoin d'aide, tu es la force. Si je suis opprimé par mon péché, tu es le pardon. Si je crains la mort, tu es la vie éternelle. Si je désire le ciel, tu es la vie. Si je fuis les ténèbres, tu es la lumière. Si je cherche la nourriture, tu es l’aliment (Saint Ambroise de Milan). Donc, prions Dieu, "Notre Père » pour qu’« il nous donne le pain quotidien » de notre corps et de notre esprit.

Si donner à manger à des milliers de personnes avec un peu de pain est un miracle, donner le pain de la vérité, de la joie, est un miracle encore plus grand. Il s'agit du Pain Vrai, du Pain de la Vérité à partager avec les affamés de justice. 

Le pain multiplié dans la dernière Cène deviendra Pain de Vie. Le grand miracle n'est pas celui de nourrir une foule, mais celui de montrer la gloire de Dieu révélée en Jésus, Parole faite Chair, Verbe fait nourriture eucharistique pour les Chrétiens. En effet, le passage de l'Evangile d’aujourd'hui raconte que Jésus prit les pains, rendit grâce et les distribua : trois verbes dont nous nous souvenons à chaque messe. 

Pendant que les disciples le distribuaient, le pain ne manquait pas, et pendant qu'il passait d’une main à l'autre, ce pain partagé restait dans chaque main.

 

2) Pain de miséricorde.

 

Ce jour-là, Jésus ressenti de la compassion parce qu'il est fait du même amour que le Père et manifeste la miséricorde de Dieu en parlant à la foule et en assouvissant leur faim. 

Aujourd’hui, en nous aimant hors de toute mesure, le Christ multiplie le Pain de Vie pour nous. Lors du sacrement de l’Eucharistie, Jésus devient nourriture de vraie vie, heureuse pour la miséricorde reçue. 

En ce dimanche, le signe de la miséricorde, de la compassion de Jésus Christ est la narration des pains multipliés et partagés qui nous aide à comprendre que le Christ se donne à nous et donne sa vie en s'offrant à nous sous la forme du pain eucharistique.  Lui qui remercia le Père, bénit et divisa le pain matériel qui lui avait été donné par un enfant, se laisse diviser pour nous comme pain spirituel. En mangeant ce pain, corps eucharistique du Christ, qui est la "miséricorde de Dieu incarnée" (Pape François), nous aussi nous devenons miséricorde. 

La Cène eucharistique n'est donc pas une action à regarder, c'est un geste à vivre. Faire la communion n'est pas seulement recevoir et se laisser sanctifier par la présence du Christ, c'est ouvrir notre cœur pour porter à l’autel le « oui » de notre amour à Dieu ; c'est ouvrir nos mains aux frères et sœurs qui ont faim et que nous devons secourir avec des œuvres miséricordieuses et spirituelles. Mais n'oublions pas que la première et plus grande miséricorde est d’enseigner la vérité et de donner des choses vraies, parce que « le bien est la vérité et la proposition de la vérité naît de l'amour » (Card. Giacomo Biffi).

Un exemple significatif de la façon de vivre la miséricorde est celui offert par les vierges consacrées qui sont « les fleurs de l’arbre qu’est l'église » (Saint Ambroise de Milan).

En effet, les vierges consacrées dans le monde sont appelées à être l’annonce et la réalisation de cette miséricorde, à en être l'image et savoir l'offrir, avec une vie faite de patience vigilante dans la prière, d’attention, de discrétion et de réserve. En cela, la vocation virginale est en relation profonde avec le mystère de l'Eucharistie. « En effet dans l'Eucharistie, la virginité consacrée trouve inspiration et nourriture pour son don total au Christ. Elle tire aussi de l'Eucharistie réconfort et impulsion pour être, en notre temps également, signe de l'amour gratuit et fécond que Dieu a pour l'humanité. Enfin, à travers son témoignage spécifique, la vie consacrée devient objectivement rappel et anticipation des « noces de l'Agneau » (Ap 19, 7-9), qui sont le but de toute l'histoire du salut. En ce sens, elle renvoie de manière efficace à l'horizon eschatologique dont tout homme a besoin pour pouvoir orienter les choix et les décisions de sa vie » (Sacramentum caritatis, n. 81). 

En imitant la toujours Vierge Marie, ces femmes vierges témoignent de la vérité du Magnificat : « Le Tout-puissant a fait de grandes choses en moi, et Saint est son nom : de génération en génération, sa miséricorde s'étend sur ceux qui le craignent », que l’on peut paraphraser ainsi : « Celui qui m'a fait devenir grand est celui qui est puissant, et son nom est saint, car la Puissance Divine œuvra le miracle de la virginité et son Infinie sainteté la remplit de grâces ». Et la chorale virginale répond en magnifiant la miséricorde de Dieu qui, par Marie, Vierge et Mère, passa de génération en génération, en faisant éclore de la boue du monde  les fleurs de la sainte virginité qui parfument la terre et le ciel. La virginité signifie suivre Jésus. Ce n’est donc pas renoncer à aimer, mais se laisser posséder complètement par l'Amour, comme nous l'enseigne Saint Ambroise de Milan : « Vierge consacrée, cherche le Christ dans ta lumière, dans tes bonnes pensées, dans tes bonnes actions, dans tes nuits, cherche-le dans ta chambre, parce que même dans la nuit il vient et frappe à ta porte. Il veut te trouver vigilante à chaque moment, il veut trouver la porte de ton âme ouverte. Ta bouche chante les louanges et la profession de foi dans la croix, pendant que dans ta chambre tu répètes le Credo et tu chantes les psaumes. Quand il viendra, qu’il te trouve éveillée et prête. Que ton corps dorme mais que ta foi soit vigilante. Que tes membres soient parfumés de la croix du Christ et de la fragrance de sa sépulture. (La Virginité, 46-47).

 

Lecture patristique

Saint Efrem (v. 306-373),

Diatessaron, 12, 1-4

 

L’Eucharistie, un don grand et gratuit

 

Au désert, notre Seigneur a multiplié le pain (Mt 14, 13-21 ; Mt 15, 32-38 ; Jn 6, 1-13), et à Cana il a changé l'eau en vin (Jn 2, 1-11). Il a habitué ainsi la bouche de ses disciples à son pain et à son vin, jusqu'au moment où il leur donnerait son corps et son sang. Il leur a fait goûter un pain et un vin de transition pour susciter en eux le désir de son corps et de son sang vivifiant. Il leur a donné ces petites choses généreusement, pour qu'ils sachent que son don suprême serait gratuit. Il les leur a données gratuitement, bien qu'ils auraient pu les lui acheter, afin qu'ils sachent qu'on ne leur demanderait pas de payer une chose inestimable : en effet, s'ils pouvaient payer le prix du pain et du vin, ils n’auraient certainement pas pu payer son corps et son sang.

         Non seulement il nous a comblés gratuitement de ses dons, mais encore il nous a traités avec affection. Car il nous a donné ces petites choses gratuitement pour nous attirer, afin que nous venions à lui et recevions gratuitement ce bien si grand qu'est l'Eucharistie. Ces petites portions de pain et de vin qu'il a données étaient douces en bouche, mais le don de son corps et de son sang est utile à l'esprit. Il nous a attirés par ces aliments agréables au palais afin de nous entraîner vers ce qui donne la vie à nos âmes. Il a caché la douceur du vin qu’il avait fait, afin de montrer aux convives quel trésor magnifique est caché dans son sang vivificateur.

 

Comme premier signe, il fit un vin réjouissant pour les convives afin de montrer que son sang réjouirait toutes les nations. Le vin intervient dans toutes les joies imaginables, et de même toutes les délivrances se rattachent au mystère de son sang. Il donna aux convives un vin excellent qui transforma leur esprit, pour leur faire savoir que la doctrine dont il les abreuverait transformerait leur cœur. Ce qui n'était d'abord que de l'eau fut changé en vin dans les amphores ; c'était le symbole du premier commandement amené à la perfection ; l'eau transformée, c'était la loi perfectionnée. Les convives buvaient ce qui avait été de l'eau, mais sans goûter l'eau. De même, lorsque nous entendons les anciens commandements, nous les goûtons dans leur saveur nouvelle. Au précepte : «Gifle pour gifle» (cf. Ex 21,24 Lv 24,20 Dt 19,21), a été substituée la perfection : «À celui qui te frappe, présente l'autre joue» (Mt 5,39).

            

L'œuvre du Seigneur atteint tout ; en un clin d'œil, il a multiplié un peu de pain. Ce que les hommes font et transforment en dix mois de travail, ses dix doigts l'ont fait en un instant. Ses mains furent comme une terre sous le pain ; et sa parole comme le tonnerre au-dessus de lui ; le murmure de ses lèvres se répandit sur lui comme une rosée et le souffle de sa bouche fut comme le soleil; en un très court instant il a mené à bout ce qui demande normalement toute une longue heure. De la petite quantité de pain est née une multitude de pains ; comme lors de la première bénédiction : «Soyez féconds, et multipliez-vous» (Gn 1,28). Les morceaux ont fructifié par sa bénédiction, à la manière de femmes auparavant stériles et privées d'enfants, et des fragments multiples en sont provenus.

 

            Le Seigneur a démontré la vigueur pénétrante de sa parole à ceux qui l'exécutaient, et la rapidité avec laquelle il octroyait ses dons à ceux qui en bénéficiaient. Il n'a pas multiplié le pain autant qu'il l'aurait pu, mais jusqu'à la mesure suffisante pour les convives. Ce n'est pas sa puissance qui a mesuré son miracle, mais la faim des affamés. Si, en effet, le miracle avait été mesuré à la puissance, il serait impossible d'évaluer la victoire de celle-ci. Mesuré à la faim de milliers de gens, le miracle a dépassé les douze corbeilles (Mt 14,20). Chez tous les artisans, la puissance est inférieure au désir des clients ; ils ne peuvent pas faire tout ce que demandent leurs clients. Les réalisations de Dieu, au contraire, surpassent les désirs. Et il est dit : « Rassemblez les morceaux, de manière qu'absolument rien ne périsse » (Jn 6,12) pour qu'on ne pense pas que le Seigneur n'a agi qu'en imagination. Mais, lorsque les restes auront été conservés un jour ou deux, ils croiront que le Seigneur a agi en vérité, et que ce ne fut pas une vision inconsistante.

           

Il miracolo nasce dalla fedeltà di Dio all’uomo.

Domenica XVII del Tempo Ordinario – Anno B – 28 luglio 2024

 

Rito Romano

2 Re 4,42-44; Sal 144; Ef 4,1-6; Gv 6,1-15

 

Rito Ambrosiano

Gdc 2, 6-17; Tes2, 1-2. 4-12; Mc 10, 35-45

9 Domenica dopo Pentecoste

 

 

            1) Pane da condividere.

Con questa domenica la liturgia interrompe la lettura continuata del Vangelo di San Marco e per cinque domeniche consecutive (da oggi,17ª Domenica del Tempo Ordinario, fino alla 21ª) ci propone tutto il capitolo sesto di san Giovanni. La ragione di tale inserzione risiede nella volontà di approfondire il tema del “pane”. Questo sesto capitolo di Giovanni si apre appunto con la narrazione della moltiplicazione dei pani, offrendoci un bellissimo esempio della compassione che Gesù aveva per chi lo seguiva e che aveva “dimenticato” di mangiare tanto era la voglia di vedere i suoi miracoli e di nutrirsi della Sua parola.

Per capire bene il brano del Vangelo di oggi, anche questa volta ricostruiamo il contesto: Gesù viene seguito da “una grande folla, vedendo i segni che faceva sugli infermi”. La gente è attratta dalla potenza misericordiosa di Gesù che si preoccupa dei malati e li guarisce. Gesù, però, non è solo un guaritore; è il maestro: per questo sale sul monte,come Mosè che era salito sul Sinai per accogliere la legge del Signore per Israele. Tuttavia, Gesù non va sul monte per ricevere la parola di Dio, ma per donarla: è per questo che si mette sedere (nel testo originale in greco: si mette in cattedra), non tanto perché sia particolarmente stanco, ma perché questo è l’atteggiamento del maestro, che, quando insegna, sale, per così dire, in cattedra. Del resto Gesù aveva già fatto così, quando aveva proclamato la “nuova legge” delle beatitudini: “Salì sul monte e si mise a sedere; poi prendendo la parola, cominciò a insegnare” (Mt 5,1). Sempre per quanto riguarda il brano evangelico di oggi, è utile mettere il  risalto l’annotazione temporale: era vicina la Pasqua. Quindi, siamo in primavera. Questa indicazione temporale ci riporta all’indietro, alla grande storia dell’esodo, iniziata con il primo plenilunio di primavera di millenni fa, e ai tanti segni che Dio aveva operato con Mosè per la liberazione degli Ebrei e durante il loro cammino verso la Terra promessa. Ma il riferimento alla Pasqua ci spinge anche in avanti e anticipa simbolicamente il dono che Gesù farà del suo Corpo e del suo Sangue nell’ultima Cena.

Questo dono del Pane di Vita è da condividere come fu condiviso il pane moltiplicato da Gesù per dar da mangiare a quanti lo avevano seguito. 

Il pane condiviso insegna l’attenzione all’altro e l’umiltà a non scartare nessuno, e a fidarsi di un Dio che si fida di noi e ci fa capaci di distribuire il pane a una folla numerosa. 

Oltre  a prendere il Pane a noi donato e da noi condiviso mediante una vita caritatevole, rivolgiamo a Cristo questa preghiera: “Se desidero medicare le mie ferite, tu sei medico. Se brucio di febbre, tu sei la sorgente ristoratrice. Se sono oppresso dalla colpa, tu sei il perdono. Se ho bisogno di aiuto, tu sei la forza. Se temo la morte, tu sei la vita eterna. Se desidero il cielo, tu sei la vita. Se fuggo le tenebre, tu sei la luce. Se cerco il cibo, tu sei il nutrimento” (Sant’Ambrogio da Milano). Insomma, preghiamo Dio, “Padre nostro”, perché “ci dia il nostro pane quotidiano” del corpo e dello spirito.

Se è un miracolo dare da mangiare a migliaia di persone con un po’ di pane, è un miracolo ancora più grande dare il pane di verità, di gioia. Si tratta del Pane vero, del Pane della Verità da condividere con gli affamati di giustizia.

Il pane moltiplicato dal Chi nell’ultima Cena si farà Pane di Vita. Il grande miracolo non è quello di sfamare una folla, ma quello di mostrare la gloria di Dio rivelata in Gesù, Parola fatta carne, Verbo fatto cibo eucaristico per i cristiani. In effetti, il brano del vangelo di oggi racconta che Gesù prese i pani, rese grazie e li distri­buì: tre verbi che ci ricollegano a ogni Messa. 

E mentre i discepoli lo distribuivano, il pane non veniva a mancare, e mentre passava di ma­no in mano, questo pane condiviso restava in ogni mano. 

 

2) Pane di misericordia.

            In quel giorno, Gesù sentì compassione perché è fatto dello stesso amore del Padre e manifestò la misericordia di Dio parlando alla folla e saziandone la sua fame. 

            Oggi, amandoci oltre ogni misura, Cristo moltiplica il Pane di Vita per noi. Nel sacramento dell’eucaristia Gesù si fa cibo di vita vera, lieta per la misericordia ricevuta. 

            In questa Domenica, il segno della misericordia, della compassione di Gesù Cristo è il racconto dei pani moltiplicati e condivisi che ci aiuta a capire che Cristo ci dona se stesso e la sua vita offrendosi a noi come pane eucaristico. Lui, che ringraziò il Padre, benedisse e spezzò il pane materiale donatogli da un bambino, si lascia spezzare per noi quale pane spirituale. Mangiando di questo Pane, Corpo eucaristico di Cristo, che è “la misericordia di Dio incarnata” (Papa Francesco), anche noi diventiamo misericordia.

            La Cena eucaristica, dunque, non è un’azione da guardare, è un gesto da vivere. Fare la comunione non è solamente ricevere e lasciarsi santificare dalla presenza di Cristo, è aprire il nostro cuore per portare all’altare il “sì” del nostro amore a Dio; è aprire le nostre mani ai fratelli e sorelle, che hanno fame e che dobbiamo soccorrere con le opere di misericordia materiale e spirituale. Ma non dimentichiamo che la prima e più grande misericordia è di insegnare la verità e di dare cose vere, perché “il bene è la verità e la proposta della verità nasce dall’amore” (Card Giacomo Biffi).

            Un esempio significativo di come vivere la misericordia è quello offerto dalla Vergini consacrate che sono “i fiori dell’albero che è la Chiesa” (Sant’Ambrogio di Milano).

            In effetti, le vergini consacrate nel mondo sono chiamate a essere annuncio e attuazione di questa misericordia, a esserne immagine e a saperla offrire, con una vita fatta di paziente vigilanza nella preghiera, di attenzione, di discrezione e riserbo. E ciò perché la vocazione verginale è in relazione profonda con il mistero dell’Eucaristia. “Infatti, nell'Eucaristia la verginità consacrata trova ispirazione ed alimento per la sua dedizione totale a Cristo. Dall'Eucaristia inoltre essa trae conforto e spinta per essere, anche nel nostro tempo, segno dell'amore gratuito e fecondo che Dio ha verso l'umanità. Infine, mediante la sua specifica testimonianza, la vita consacrata diviene oggettivamente richiamo e anticipazione di quelle « nozze dell'Agnello » (Ap 19,7.9), in cui è posta la meta di tutta la storia della salvezza. In tal senso essa costituisce un efficace rimando a quell’orizzonte escatologico di cui ogni uomo ha bisogno per poter orientare le proprie scelte e decisioni di vita”.(Sacramentum caritatis, 81).

            Imitando la Sempre Vergine Maria, queste donne vergini testimoniano la verità del Magnificat: “Grandi cose ha fatto in me l'Onnipotente e Santo é il suo nome: di generazione in generazione la sua misericordia  si stende su quelli che lo temono”, che può essere così parafrasato: “Mi ha fatta grande Colui che è potente ed il cui nome è santo, perché la Divina potenza operò il miracolo della verginità e la Sua infinita santità la riempì di grazie”. E il coro verginale risponde magnificando la misericordia di Dio che, per Maria Vergine e Madre, passò di generazione in generazione, facendo spuntare nel fango del mondo i fiori di santa verginità  che profumano la terra e il Cielo. La verginità è seguire Gesù; non è quindi rinuncia ad amare, ma lasciarsi afferrare e possedere completamente dall’Amore, come insegna Sant’Ambrogio di Milano: “Vergine consacrata cerca il Cristo nella tua luce, cioè nei buoni pensieri, nelle buone azioni, nelle tue notti, cercalo nella tua stanza, perché anche di notte viene e bussa alla tua porta. Vuole trovarti vigile in ogni momento, vuole trovare aperta la porta dell’anima tua. La bocca e canti la lode e la professione di fede nella croce, mentre nella tua stanzetta ripeti il Credo e canti i salmi. Quando egli verrà, ti trovi desta e preparata. Dorma il tuo corpo, ma vigili la tua fede; dormano le lusinghe del senso, ma vigili la prudenza del cuore. Le tue membra profumino della croce di Cristo e della fragranza della sua sepoltura. E c’è pure un’altra porta che vuole trovare aperta: vuole che si schiuda la tua bocca e canti la lode e la professione di fede nella croce, mentre nella tua stanzetta ripeti il Credo e canti i salmi. Quando egli verrà, ti trovi desta e preparata. Dorma il tuo corpo, ma vigili la tua fede; dormano le lusinghe del senso, ma vigili la prudenza del cuore. Le tue membra profumino della croce di Cristo e della fragranza della sua sepoltura” (La Verginità, 46-47).

 

 

Lettura Patristica

Efrem,

Diatessaron, 12, 1-4

 

 

L’Eucaristia, dono grande e gratuito

 

       Nel deserto, Nostro Signore moltiplicò il pane (Mt 14,13-21 Mt 15,32-38 Jn 6,1-13), e a Cana mutò l’acqua in vino (Jn 2,1-11). Abituò così la loro bocca al suo pane e al suo vino per il tempo in cui avrebbe dato loro il suo corpo e il suo sangue. Fece loro gustare un pane e un vino caduchi per suscitare in loro il desiderio del suo corpo e sangue che danno la vita. Diede loro con liberalità queste piccole cose perché sapessero che il suo dono supremo sarebbe stato gratuito. Le diede loro gratuitamente, sebbene avessero potuto acquistarle da lui, affinché sapessero che non sarebbe stato loro richiesto il pagamento di una cosa inestimabile; infatti, se potevano pagare il prezzo del pane e del vino, non avrebbero certamente potuto pagare il suo corpo e il suo sangue.

 

       Non soltanto ci ha colmato gratuitamente dei suoi doni, ma ancor più ci ha vezzeggiati affettuosamente. Infatti, ci ha donato queste piccole cose gratuitamente per attirarci, affinché andassimo e ricevessimo gratuitamente quella cosa sì grande che è l’Eucaristia. Quegli acconti di pane e di vino che ci ha dato erano dolci alla bocca, ma il dono del suo corpo e del suo sangue è utile allo spirito. Egli ci ha attirati con quelle cose gradevoli al palato per trascinarci verso colui che dà la vita alle anime. Ha nascosto la dolcezza nel vino da lui fatto, per indicare ai convitati quale tesoro magnifico è nascosto nel suo sangue vivificante.

 

       Come primo segno, fece un vino che dà allegria ai convitati per mostrare che il suo sangue avrebbe dato allegria a tutte le genti. Il vino è parte in tutte le gioie immaginabili e parimenti ogni liberazione si riconnette al mistero del suo sangue. Diede ai convitati un vino eccellente che trasformò il loro spirito per far sapere loro che la dottrina con cui li abbeverava avrebbe trasformato i loro cuori. Ciò che all’inizio non era che acqua fu mutato in vino nelle anfore; era il simbolo del primo comandamento portato a perfezione; l’acqua trasformata era la legge perfezionata. I convitati bevevano ciò che era stato acqua, ma senza gustare l’acqua. Parimenti, quando udiamo gli antichi comandamenti, li gustiamo nel loro sapore nuovo. Al precetto: Schiaffo per schiaffo (cf. Ex 21,24 Lv 24,20 Dt 19,21) è stata sostituita la perfezione: "Se uno ti percuote la guancia destra, tu porgigli anche l’altra" (Mt 5,39).

 

       L’opera del Signore ottiene tutto; in un baleno, egli ha moltiplicato un po’ di pane. Ciò che gli uomini fanno e trasformano in dieci mesi di lavoro, le sue dieci dita l’hanno compiuto in un istante. Le sue mani furono come una terra sotto il pane; e la sua parola come il tuono al di sopra di lui; il sussurro delle sue labbra si sparse su di lui come una rugiada e l’alito della sua bocca fu come il sole; in un brevissimo istante egli ha portato a termine quanto richiede di norma un lungo lasso di tempo. Dalla piccola quantità di pane è sorta una moltitudine di pani; come all’epoca della prima benedizione: "Siate fecondi e moltiplicatevi" (Gn 1,28). I pezzi di pane, prima sterili e insignificanti, grazie alla benedizione di Gesù - quasi seno fecondo di donna - hanno dato frutto da cui sono sopravanzati molteplici frammenti.

 

       Il Signore ha mostrato il vigore penetrante della sua parola a quelli che l’ascoltavano, e ha mostrato la rapidità con la quale egli elargiva i suoi doni a quelli che ne beneficiavano. Non ha moltiplicato il pane al punto che avrebbe potuto, ma fino alla quantità sufficiente per i convitati. Il miracolo non fu su misura della sua potenza, bensì della fame degli affamati. Se, infatti, il miracolo fosse stato misurato sulla sua potenza, riuscirebbe impossibile valutare la vittoria di quella. Commisurato alla fame di migliaia di persone, il miracolo ha superato le dodici ceste (Mt 14,20). In tutti gli artigiani, la potenza è inferiore alla richiesta dei clienti; essi non possono fare tutto quanto gli domandano i clienti. Le realizzazioni di Dio, invece, superano i desideri. E: "Raccogliete i pezzi avanzati, perché nulla vada perduto" (Jn 6,12) e non si pensi che il Signore abbia agito solo per fantasia. Ma, quando i resti saranno stati conservati un giorno o due, crederanno che il Signore ha agito in verità, e che non si trattò di un fantasma inconsistente.

 

 

Missionaries because disciples.

XV Sunday in Ordinary Time - Year B - July 14, 2024

Roman Rite

Am 7,12-15; Ps 85; Eph 1,3-14; Mk 6,7-13

 

Ambrosian Rite

Gen 10.6-15; Ps 20; Rom 8,31b-39; Jn 16.33-17.3

VII Sunday after Pentecost.

 

1) The Disciples are the called ones.

In today's Gospel, Saint Mark explains the essential traits of the physiognomy of the disciple who is a chosen, separate, and holy person. In fact, the word "saint" comes from the correspondent Latin word that means "separated", separated from the world and from evil to enter the sphere of God. He or she is "set aside" for a special task, that of carrying the announcement of salvation to the whole world.

The disciple is the one who listens, believes and detaches himself or herself from the crowd to stand beside Christ and carry the announcement of his presence that has amazed him or her. The crowd listens to the words of Christ but then returns home. The disciple, on the other hand, remains with Christ and with him faithfully leads a life of communion and pilgrimage. He or she lives the choice and the separation not as distance from the others, but as proximity and familiarity with Christ. The life of communion with him becomes a mission.

 What are the essential features of Christ ‘ disciples (those of that time and the ones of today)? They are: 1. complete abandonment in following, 2. loving trust, 3. being a missionary that carries joy.

In this Sunday’s Gospel passage, Saint Mark speaks of Jesus who sends his disciples on a mission. The disciple is the one who has left everything to follow Christ and become a missionary with such a confidence to use only poor means: a pair of sandals, a dress and a walking stick.

Therefore, the disciple is one who listens, believes, detaches from what is dear to him and places himself in the wake of Jesus, who has become the dearest to him: Jesus is the precious pearl.

The disciple remains with Christ and leads a common and itinerant life with him, who sends him on a mission. There is also another aspect of the disciple: he is sent on a mission. Indeed, St. Mark tells us that Christ sent his disciples to fulfil the mission of proclaiming to all not only that salvation is near but that the Savior can be encountered through the presence of his disciples of new life. 

This is also true today because Christianity lives as a fact and communicates itself as a real encounter.

However, it must be kept in mind that the Christian disciple is first of all a person called by God who has become an encounter. Properly speaking, a person does not become a Christian by autonomous choice; he or she becomes so by answering to a call. In fact, there is a love that precedes our response. This is what Christ taught us when he said: "You did not choose me, but I chose you".  Saint Paul writes "In Christ (the Father) has chosen us before the creation of the world to be holy and immaculate in his presence in charity "(Eph 1: 46). Already the Old Testament, from Abraham onwards, places God at the origin of every call; the initiative to start the history of salvation of the people of Israel is entirely by the Lord. "Abraham, called by God, obeyed" (Heb 11: 8).

Even in the narratives of the prophetic vocations, the primacy of a God that calls is clearly revealed. Exemplary is the story of Amos, which we hear in the first reading of this Sunday's Mass. This prophet is driven by his vocation to a hard confrontation with the injustices of the political power. Furthermore, he must clash with the cold considerations of the "court chaplain", the priest Amaziak, who exhorts him to prudence. Amos replies to the priest that at the root of his words there is not a personal choice linked to his own perspectives. It is God himself who forced him with a very specific call: "I was not a prophet, nor a son of a prophet; I was a shepherd and a collector of sycamores; the Lord took me from following the cattle, and the Lord said to me, "Go, prophesy among my people Israel" (Am 7: 14-15).

 

2) Disciples, namely missionaries.

Not only the prophet is called to be a missionary.  The disciple too is sent on a mission, as the today’s Gospel passage[1] (6: 7-13) makes us meditate. In fact, the evangelist Mark underlines that Jesus "sent them" and this involves at least the awareness of being sent by God and not by one’s own decision. They are sent for a project in which the disciples are involved but of which they are not the owners.

            Today, as then, Christians, who as such are disciples of Christ, are sent as Missionaries of the Merciful Truth. Today, as then, the disciples invite people to conversion and give relief to suffering.

The message, which in the name of Christ they announce, is an invitation to conversion: "Turn towards the light because the light is already here. Pure and holy are our hands on the sick with which we announce: God is already here, is close to you with love, and heals life. Turn towards him ".

It is important to understand Jesus’ evangelical insistence on poverty as an indispensable condition for the mission: neither bread nor bag nor money. It is a poverty that is faith, freedom and lightness. First of all, freedom and lightness: a disciple weighed down by a baggage becomes sedentary, conservative, unable to grasp the novelty of God and very skillful in finding a thousand convenient reasons to judge the house in which he is accommodated and that he no longer wants to leave. Moreover, poverty is also faith: it is the sign of those who do not trust in themselves but rely on God.

            There is also another aspect that cannot be forgotten: the "dramatic" atmosphere of the mission. Rejection is foreseen (Mk 7:11): the word of God is effective, but in its own way. The disciple must proclaim the message and get completely involved in it, but he must leave the result to God. A task has been assigned to the disciple, but success is not guaranteed.

Moreover, it is important not to forget that the disciple is not only called to be a teacher, but also a witness who engages in the struggle against Evil because he is on the side of truth, freedom and love,

Finally, we must not forget that to be missionaries we must first be disciples of Christ and listen always again to the invitation to follow him imitating him: "Learn from me, for I am meek and humble of heart" (Mt 11,29). A disciple, in fact, is a person who listens to the Word of Jesus (cf. Lk 10:39) recognized as the Master who loved us up to the gift of life. Therefore, for each of us, it is a matter of letting ourselves be molded each day by the Word of God. It will make us friends of the Lord Jesus and able to bring others into this friendship with Him. This fraternal friendship with Christ, the center of our life, allows us to go to the human peripheries to carry to everyone the truth of Christ, incarnate Love.

A particular way of being "disciples-missionaries" (Pope Francis) is the one of the consecrated virgins who, living and working in the world, meet the people who live and work in the existential peripheries. There is a feminine style in living the mission, a way of being disciple-missionary like the Virgin Mary, the Disciple-Missionary par excellence. More than to Mnason of Cyprus, who hosted St. Paul on his journey from Caesarea to Jerusalem, it is to Our Lady that the title of "disciple of the first hour" competes (Acts 21: 16) because she believed in the Son of God the Most High at the very moment in which he was incarnated in her womb by the work of the Holy Spirit.

Mary is the first missionary because she first brought Christ on the roads of the world to go to her cousin Elizabeth. She was a missionary who brought not a speech, but the Gospel incarnated. The consecrated Virgins in a special way imitate Our Lady through vigilance and prayer, that is, through the custody of the heart offered to Christ with the gift of their virginity and docility to the Holy Spirit. Through a discreet life in the world, the consecrated virgins live a personal focus, thanks to which they dedicate themselves to listening to the Word of God. On their example, may our heart and mind keep alive the maternal love that animates all those cooperating in the apostolic mission of the Church for the regeneration of men (cf. Lumen Gentium, 65). Every Christian is called to take up Mary's attitude to motherly animate the evangelical proclamation of Christ, and to exercise the "power" of serving the Lord in the brothers and sisters in humanity, living in one’s own situation the virginal fruitfulness of the Church, as the consecrated Virgins witness.

 

 

Patristic reading

Golden Chain

On Mark 6: 7 – 13

 

 

Theophylact: The Lord not only preached in the cities, but also in villages, that we may learn not to despise little things, nor always to seek for great cities, but to sow the word of the Lord in abandoned and lowly villages.
Wherefore it is said, "And He went round about the villages, teaching."
Bede, in Marc., 2, 24: Now our kind and merciful Lord and Master did not grudge His servants and their disciples His own virtues, and as He Himself had healed every sickness and every infirmity, so also He gave the same power to His disciples.
Wherefore it goes on: "And He called unto Him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits."
Great is the difference between giving and receiving. Whatsoever He does, is done in His own power, as Lord; if they do any thing, they confess their own weakness and the power of the Lord, saying in the name of Jesus, "Arise, and walk."
Theophylact: Again He sends the Apostles two and two that they might become more active; for, as says the Preacher, "Two are better than one." (Qo 4,9) But if He had sent more than two, there would not have been a sufficient number to allow of their being (p. 109) sent to many villages.
Greg., Hom. in Evan., 17: Further, the Lord sent the disciples to preach, two and two, because there are two precepts of charity, namely, the love of God, and of our neighbour; and charity cannot be between less than two; by this therefore He implies to us, that he who has not charity towards his neighbour, ought in no way to take upon himself the office of preaching.
There follows: "And He commanded them, that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse: but be shod with sandals; and not put on two coats."
Bede: For such should be the preacher's trust in God, that, though he takes no thought for supplying his own wants in this present world, yet he should feel most certain that these will not be left unsatisfied, lest whilst his mind is taken up with temporal things, he should provide less of eternal things to others.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: The Lord also gives them this command, that they might shew by their mode of life, how far removed they were from the desire of riches.
Theophylact: Instructing them also by this means not to be fond of receiving gifts, in order too that those, who saw them proclaim poverty, might be reconciled to it, when they saw that the Apostles themselves possessed nothing.
Augustine, de Con. Evan., 2, 30: Or else; according to Matthew, the Lord immediately subjoined, "The workman is worthy of his meat," (Mt 10,10) which sufficiently proves why He forbade their carrying or possessing such things; not because they were not necessary, but because He sent them in such a way as to shew, that they were due to them from the faithful, to whom they preached the Gospel.
From this it is evident that the Lord did not mean by this precept that the Evangelists ought to live only on the gifts of those to whom they preach the Gospel, else the Apostle transgressed this precept when he procured his livelihood by the labour of his own hands, but He meant that He had given them a power, in virtue of which, they might be assured these things were due to them.
It is also often asked, how it comes that Matthew and Luke have related that the Lord commanded His disciples not to carry even a staff, whilst Mark says, "And He commanded them that they should take nothing for their journey, save a staff only." Which question is solved, by supposing that the word 'staff' has a meaning in (p. 110) Mark, who says that it ought to be carried, different from that which it bears in Matthew and Luke, who affirm the contrary. For in a concise way one might say, Take none of the necessaries of life with you, nay, not a staff, save a staff only; so that the saying, nay not a staff, may mean, nay not the smallest thing; but that which is added, "save a staff only," may mean that, through the power received by them from the Lord, of which a rod is the ensign, nothing, even of those things which they do not carry, will be wanting to them.
The Lord, therefore, said both, but because one Evangelist has not given both, men suppose, that he who has said that the staff, in one sense, should be taken, is contrary to him who again has declared, that, in another sense, it should be left behind: now however that a reason has been given, let no one think so.
So also when Matthew declares that shoes are not to be worn on the journey, he forbids anxiety about them, for the reason why men are anxious about carrying them, is that they may not be without them. This is also to be understood of the two coats, that no man should be troubled about having only that with which he is clad from anxiety lest he should need another, when he could always obtain one from the power given by the Lord.
In like manner Mark, by saying that they are to be shod with sandals or soles, warns us that this mode of protecting the feet has a mystical signification, that the foot should neither be covered above nor be naked on the ground, that is, that the Gospel should neither be hid, nor rest upon earthly comforts; and in that He forbids their possessing or taking with them, or more expressly their wearing, two coats, He bids them walk simply, not with duplicity. But whosoever thinks that the Lord could not in the same discourse say some things figuratively, others in a literal sense, let him look into His other discourses, and he shall see, how rash and ignorant is his judgment.

Bede: Again, by the two tunics He seems to me to mean two sets of clothes; not that in places like Scythia, covered with the ice and snow, a man should be content with only one garment, but by coat, I think a suit of clothing is implied, that being clad with one, we should not keep another through anxiety as to what may happen.
Pseudo-Chrys.: Or else, Matthew and Luke neither allow shoes nor (p. 111) staff, which is meant to point out the highest perfection. But Mark bids them take a staff and be shod with sandals, which is spoken by permission. (see 1Co 7,6)
Bede: Again, allegorically; under the figure of a scrip is pointed out the burdens of this world, by bread is meant temporal delights, by money in the purse, the hiding of wisdom; because he who receives the office of a doctor, should neither be weighed down by the burden of worldly affairs, nor be made soft by carnal desires, nor hide the talent of the word committed to him under the case of an inactive body.
It goes on, "And He said unto them, In what place soever ye enter into an house, there abide till ye depart from that place."
Where He gives a general precept of constancy, that they should look to what is due to the tie of hospitality, adding, that it is inconsistent with the preaching of the kingdom of heaven to run about from house to house.
Theophylact: That is, lest they should be accused of gluttony in passing from one to another. It goes on, "And whoever shall not receive you, &c." This the Lord commanded them, that they might shew that they had walked a long way for their sakes, and to no purpose. Or, because they received nothing from them, not even dust, which they shake off, that it might be a testimony against them, that is, by way of convicting them. 
Pseudo-Chrys.: Or else, that it might be a witness of the toil of the way, which they sustained for them; or as if the dust of the sins of the preachers was turned against themselves.
It goes on: "And they went and preached that men should repent. And they cast out many devils, and anointed with oil many that were sick, and healed them."
Mark alone mentions their anointing with oil. James however, in his canonical Epistle, says a thing similar. For oil both refreshes our labours, and gives us light and joy; but again, oil signifies the mercy of the unction of God, the healing of infirmity, and the enlightening of the heart, the whole of which is worked by prayer.
Theophylact: It also means, the grace of the Holy Ghost, by which we are eased from our labours, and receive light and spiritual joy.
Bede: Where it is evident from the Apostles themselves, that it (p. 112) is an ancient custom of the holy Church that persons possessed or afflicted with any disease whatever, should be anointed with oil consecrated by priestly blessing.

 

 

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[1] “Jesus summoned the Twelve and began to send them out two by two and gave them authority over unclean spirits.  He instructed them to take nothing for the journey but a walking stick— no food, no sack, no money in their belts.  They were, however, to wear sandals but not a second tunic.  He said to them,
“Wherever you enter a house, stay there until you leave.  Whatever place does not welcome you or listen to you, leave there and shake the dust off your feet in testimony against them.”  So they went off and preached repentance.  The Twelve drove out many demons, and they anointed with oil many who were sick and cured them.” ( Mk 6,7-13)