Sharing With Others In Imitation Of Christ
Preaching
The Parables Of Jesus
Applications For Contemporary Life
Jesus said, "I am the living bread that came down from heaven. Whoever eats of this bread will live forever; and the bread that I will give for the life of the world is my flesh."
The Jews then disputed among themselves, saying, "How can this man give us his flesh to eat?" So Jesus said to them, "Very truly, I tell you, unless you eat of the flesh of the Son of Man and drink his blood, you have no life in you. Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day; for my flesh is true food and my blood is true drink. Those who eat my flesh and drink my blood abide in me, and I in them. Just as the living Father sent me, and I live because of the Father, so whoever eats me will live because of me. This is the bread that came down from heaven, not like that which your ancestors ate, and they died. But the one who eats this bread will live forever."
Theme
The world God created allows humankind to discover, grow, or manufacture anything we could possibly need or desire. God unselfishly provided the human race the abilities and skills needed to imagine and create almost anything. The Book of Genesis tells us we were all made in the image and likeness of God. The Lord did not have to create us or provide anything, especially the divine image inside us, but God nevertheless gave us all these things. God shared totally with the human race, including sending his son, the Redeemer. Jesus himself shared with us -- his teaching and message, his body and blood in the Eucharist, and his salvific life and death. As God has shared with us, we are challenged to share with others. Jesus abides in those who nourish themselves on the sacred meal of his body and blood. We must abide with others by sharing all our hopes, dreams, and possessions. God has shared with us; we must share with God's people.
Spiritual Food For The Journey
We are all familiar with the adage, "It is better to give than to receive." We generally hear this around Christmastime or on other occasions when gifts are exchanged. Certainly everyone likes to receive, but the special feeling that comes from giving is one of the beautiful yet intangible blessings in life. We give because we want to assist others, bring joy, and demonstrate our love and affection. When we give to others we share something of ourselves -- our resources, time, or expertise. For the gift to be accepted as a true indication of the giver's intention, it is necessary that the recipient feels that sharing is part of the process. A gift without sharing is a shallow gesture that brings confusion to giving and to personal relationships.
In today's world the virtue of sharing is not easily discovered. Today we are almost programmed to think of ourselves and do what is necessary to advance our own careers and positions. We spend a great deal of time (even years) preparing ourselves for the future. Certainly is is important to prepare ourselves, to exercise our talents, and maximize our opportunities. How much time, however, do we spend working for, sharing with, and being present to others? We spend a lot of time trying to meet our personal goals, but how much time and effort is spent meeting the goals of Christ -- to be one with him, to share our lives with others, and to do our best to complete the work of building the Kingdom in our world?
God has provided all that we could possibly need or want, and it was given out of love. God shared with us in all things -- providing for our needs and wants, endowing us with the intellect to help ourselves, and most especially sending the Son to redeem us and lead us home to salvation. We are challenged to share with others in response to God who first shared with us. Sharing our lives in all respects can at times be difficult, but it is always rewarding, providing us with many special blessings. Let us, therefore, not fail to be sharing people -- who knows, as the author of the Letter to the Hebrews tells us, "By doing that some have entertained angels without knowing it" (13:2b).
Application Of The Parable To Contemporary Life
Sermon Openings
1. Sir Launfal, a knight-errant, methodically checked his list for the third time. He readied everything for his great adventure that would begin tomorrow. His sword was sharp, his shield was polished, and his horse was rested and fed. Finally he knelt down and prayed, "Dear Lord, tomorrow I begin my great quest in your name. Guide me in my search for your Holy Grail, the cup you used when you ate your last meal with your apostles. Make me pure, for only if I am pure will I find your cup."
He fell into a deep sleep and began to dream. In his dream it was the next day and he began his quest. He bid farewell to all at the castle and rode out the gates on his beautiful horse. Just on the other side of the gate, however, a beggar stopped him. "How annoying," thought Sir Launfal. At this high moment he did not want to be bothered by a beggar. Disdainfully, the knight flung a penny at the beggar and rode on.
Time, in fact many years, passed in his dream. He looked everywhere for the Holy Grail. He fought many battles but in the process he did not even obtain a glimmer of hope in his quest to find the Grail. Sir Launfal was discouraged. He had become an old man and had failed in his quest; he decided to return home. As he arrived at the castle gate the guard did not recognize him. "No beggars allowed here," the guard shouted as he drove Sir Launfal away. He was dejected; he felt alone. He had been rejected, even by those in his own home.
Finally the knight sat down and pulled the last crust of bread from his pocket. As he began to eat he noticed a beggar near him. It was the same beggar who had been at the gate so many years ago when he began his quest. Sir Launfal broke the bread in two and gave the beggar half. Then he went to a nearby stream and drew water for them to drink. As they ate and drank from his wooden bowl, Sir Launfal realized that the stale bread tasted as if it was fresh and the water was like fine wine. He turned toward the beggar, but he was gone. In his place was the shining presence of Christ. He heard Jesus say:
Not what we give, but what we share
For the gift without the giver is bare.
Who gives himself with alms feeds three
Himself, his hungry neighbor, and me.
The knight looked down at his wooden bowl. It was no longer there. Instead he held in his hand the Holy Grail. His search was now over.
At that moment Sir Launfal awoke from his dream. It was the next morning and he now knew what to do. There was no need to search for the Holy Grail; it was right in his midst. He only needed to open his eyes and share in order to find it. Sir Launfal came to realize his need for God present in the poor. By sharing his life he would find God. Today Jesus, the bread of life, asks us how much are we willing to share as the Lord has shared with us.
2. Once upon a time in a far-off land there lived a wise but old king. This king was very much beloved by his people, but, alas, he had no heir. Because he did not want his kingdom to fall into the wrong hands after his death, the king decided to choose his own successor before he died. Therefore, he promulgated a public decree that any person who thought himself qualified to be king should come to the capital city for an interview.
In a far-off village in that land, one young man heard about the decree and thought that he had the qualifications necessary to be king. He had good intelligence, was courageous, and he understood the government. Unfortunately, the young man did not have the resources of money, clothes, and food to make the trip to the capital city. His friends encouraged him, however, to set out. They told him that all he needed would be provided on the trip. Placing trust in his friends, he set out for the capital city to have his interview with the king. Along the way he was amazed to find that his friends were correct; all was provided for him. He was able to find lodging and a good hot meal each night in the village where he would stop. One family gave him a little money for those unexpected out-of-pocket expenses. Another family gave him a complete set of new clothes for his audience with the king.
After several days journey the young man reached a bridge which crossed over a mighty river which guarded the capital city on one side. As he was preparing to cross a tired-looking old beggar man came up to him. "Please," said the old man, "may I have the extra food that you have? I live in the forest where food is at times hard to find. And, if possible, can I have that nice jacket you have? It is quite cold in the forest, and as you can see I have nothing to wear." The young man thought to himself, "I have come all this way and now this old man asks something of me." After he had thought about it for a few more minutes, however, he decided that the old man needed the things more than he did. Thus, he gave the old man his food and changed clothes with him. Nevertheless, not to be deterred from his mission, the young man crossed the bridge and entered the capital city.
When he reached the palace he was told that the king was away and could not see him until tomorrow. Thus, the young man waited outside the palace all night for his opportunity to see the monarch. The next day, the young man was ushered into the palace by one of the guards. They passed down a long and beautiful hallway. The doors ahead of them opened. It was the king's throne room and he was holding court. When the young man looked up, he saw seated on the throne the same old man he had met on the bridge the previous day. The young man was confused and bewildered. "Why did you trick me?" asked the young man. "Why did you tell me you needed my food and clothes?" The king answered, "My son, I had heard from my royal officials that you were coming. You see, I do all of my interviews in the field. Although people think there are many qualifications for this job, there is only one that counts, the need to be one with your people by sharing your life. You, my son, have passed the test. You will be the next king!"
The young man discovered quite by accident that the qualifications for recognition by the king were much different than he expected. Christ, the King of the Universe, asks that we wake from our lethargy and assist others by sharing our lives in all that we do and say.
Points Of Challenge And Questions To Ponder
1. We spend a lot of time doing things that are geared to our personal advancement. How much time are we willing to spend in meeting the needs of others? How do we utilize the time we have been given by God?
2. God has given us all that we need and want. What have we given back to God? How generous are we with our time, talent, energy, and resources? Have we taken the opportunities given us by God to act in God's name?
3. When people call upon us for assistance, what has been our response? Have we made excuses or even lied so as to avoid our responsibilities toward others? What can people expect in our response to their needs?
4. Where do we receive the nourishment we need in order to do what we do? Is our sustenance found exclusively in the material world? What role or function does Jesus, the Bread of Life, serve in our lives?
5. Are we participants or onlookers in the work of God? Do we do our fair share to assist others, especially those who are most in need? Can others count on us or do we expect them to conduct the business of building the Kingdom of God without us?
Exegesis And Explanation Of The Parable
The discourse of chapter six in John's Gospel, read over a period of five consecutive Sundays (Propers 12-16) in the Revised Common Lectionary, is understood by scholars to represent a collection of sermonic material drawn together under a Passover theme in much the same way Matthew drew together the material presented in the Sermon on the Mount (chapters 5-7). John the evangelist most probably used this chapter to transmit the tradition of the Lord's teaching at Passover time. After describing the feeding of the 5,000 (6:1-15), the Lord instructs his apostles and others on the meaning of this miracle. Then John presents two radically different teachings (6:35-50 and 6:51-58) that have been united as the bread of life discourse. The significant theological differences between these two passages have provided commentators much food for thought in their attempts to understand the evangelist's purpose and how we can apply this message from Scripture in our daily lives.
Historic interpretations of the bread of life discourse have been multiple. Patristic exegetes were not united in their understanding. The School of Alexandria, which tended toward an allegorical and scriptural exposition, understood verses 51-58 in much the same way as verses 35-50. Most of the Church Fathers, however, adopted a Eucharistic interpretation of this latter section. The Antiochene School, as well as John Chrysostom and Theodore of Mopsuestia, also stressed a Eucharistic interpretation. The Latin Church, seen clearly in the theology of Ambrose and Augustine, presupposed that verses 51-58 were a reference to the Eucharist. The bishops at the Council of Trent (1545-1563), however, were divided on the issue and made no decision on the question.
The latter half of the bread of life discourse presents several important teachings. When the Lord claims that the bread is his flesh he is bringing to its final unveiling the truth that he has been expounding since the outset of the discourse. Jesus speaks of himself as the bestower of real food for humanity (v. 27). He must not be likened to Moses in the story of manna, however, but rather to Yahweh. The insistence in verse 53 on both the fullness of the Incarnation and the participation in the Eucharist may be the evangelist's attempt to counter developing docetic or Gnostic tendencies within the Christian community which denied the bodily aspects of Christ. Jesus' teaching on Eucharistic gifts is divided into two sections. In verses 53-55 we are told that his flesh and blood are real food and drink that bring life. These special gifts bring about a lasting union between humanity and Jesus, the divine bearer of life (vv. 56-57). In verse 58 the evangelist brings together the whole of the discourse by stating that Jesus' flesh and blood is the living bread from heaven that gives indestructible life. John also shows how human participation in the life of Jesus is in actuality an extension of the interrelationship of Christ with the Father (v. 57). This passage also teaches that the crucifixion is the event that connects Jesus' claim to be the bread of life with the need to feed on his flesh and blood. In the Eucharist Jesus' salvific death is represented by his flesh and blood and applied in its redemptive force to all communicants. Thus, the celebration of the Eucharist also has the function of bearing witness to Jesus' incarnation and surrender to death. Finally, the figuative language of this passage is also instructive. John says that those who eat and drink of Christ abide in him and Christ in them. To be indwelt by Christ does not mean that one's personality is divided, but rather for the first time people will find true integration in their lives. This indwelling enables the believer to share in the divine unity itself.
This passage raises more questions than it solves in its teaching. Jesus' claim that people must eat his flesh and drink his blood leads to divison among his listeners. In raising the question "How can this man give us his flesh to eat?" the Jews demonstrate how many must have believed Jesus' claim to be pure error or nonsense. Others understood the claim to have true meaning in a spiritual sense. Jesus dealt with the dispute by being more explicit and more challenging in his teaching. Not only must people eat of his flesh, they must drink his blood. This statement, if taken literally, would have been highly objectionable to the Jews, who were forbidden to take blood. However, two points are relevant on this question. First, since John tells of no Jewish reply to this statement of Jesus, it may well be that the evangelist aimed these words, not toward the Jews who heard them, but toward Christian readers of the Gospel. Second, the twin terms of flesh and blood constitute a reference to the sacrificial giving and taking of life. Thus, in speaking of eating flesh and drinking blood, Jesus is saying that unless people come to live by his death and discover in their own lives the need for discipleship, they will never find the way to the life Jesus came to bestow.
The principal theological and exegetical question of John 6:51-58 is the apparent inconsistency between this passage and the rest of the bread of life discourse and the perceived change in theological understanding introduced here that is not found elsewhere in this Gospel. Verses 51-58 form a marked contrast to the previous course of Jesus' discussion and teaching. Some scholars suggest the evangelist is shifting his primary audience from the people in the story to the contemporary readers of John's day. Scholars almost universally agree that this section refers to the sacramental meal of the Eucharist, where flesh and blood are consumed, with the result that this food gives eternal life.1 Those who participate in the meal can be assured of future resurrection. This teaching stands in opposition to John's thought in general and specifically to his eschatology. It also contradicts what he said earlier, for now the bread of life which the Father gives by sending the Son from heaven is the Son himself.
Various ideas have been postulated to explain the obvious differences in the metaphorical and Eucharistic sections of the bread of life discourse. One theory says that the evangelist could have written verses 51-58 intentionally as a continuation and application of the metaphorical section. Another idea says that John was aware of various audiences, namely unbelieving Jews and a group within the Christian community that held a false view of the sacraments. The different character of verses 35-50 and 51-58 could thus be explained by different audiences and intentions of the writer. A third opinion says that the Eucharistic section was written by someone other than John, but from the same Johannine school. This represents a new stage of Johannine preaching that resulted from a rethinking of the bread of life discourse. A fourth theory says that the last section (verses 51-58) is an editorial addition which conflicts with the theology and purpose of the evangelist. This could be ecclesiastical editing that attempted to make John's Gospel, with its different theology, acceptable to the Church. Others suggest that this addition was necessary to defend the sacraments against the teachings of Gnostic groups present in the Christian community.
The question of the possible addition of verses 51-58 has been greatly debated among scholars and commentators. Rudolf Bultmann is the principal voice supporting the belief that this last section of the discourse was written by an ecclesiastical redactor to "correct" the chapter through the introduction of a non-Johannine sacramental theme that would make the whole discourse more acceptable to the Church at large. Many scholars believe this section to be added, but few believe the redactor's purpose was to "correct" the original text. Much evidence exists to support the claim that verses 51-58 is a later addition to the text. The main argument has been the contrast between this passage and verses 35-50, which contain a completely symbolic attitude toward the bread from heaven. More support is drawn from those who view the sacramental theology of verses 53-58, where the Eucharist is a material medium for heavenly and divine powers, in conflict with the evangelist's belief that only faith in the revealer sent by God is necessary for salvation. A third piece of evidence is found in 6:62-63. Here it appears that John is stating that flesh -- Jesus' earthly state -- is unimportant; all is dependent on the Spirit which is released by the ascent of the Son of Man, and manifested and communicated not in sacrament but in words.
Those who believe the passage to be an addition have also postulated its provenance. It seems clear the sacramental implications of this section would not have been understandable if preached to Jesus' contemporaries. Thus, many believe that verses 51-58 were taken from the Johannine narrative of the institution of the Eucharist, located in the Last Supper scene. This hypothesis accounts for a few facts: (1) the absence of the account of the Eucharist in chapter 13, (2) the close similarity of verse 51 to Luke's institution formula,2 and (3) the clear reference to the Eucharist in verses 51-58 would have been understandable at the Last Supper.
While the preponderance of scholarly work supports the theory that verses 51-58 are an addition to the original text of John, arguments against this belief are present. Exegetes point out that the thesis of those who believe the pericope to be an ecclesiastical redaction is based upon the assumption that John would not have been interested in a sacramental doctrine. The doctrine presented in verses 51-58, however, is closely connected and (in the opinion of supporters) follows from the metaphorical concept of the bread from heaven. Some scholars comment that 51-58 does not at all interrupt the development of the ideas in the bread of life discourse, but rather raises the whole passage to a new, higher level of understanding. Second, some exegetes believe the whole discourse was planned to be Eucharistic from the outset. Lastly, scholars point out that an overall view of Johannine theology is not anti-sacramental or even uninterested in the sacraments, as many commentators have claimed.
Scripture scholar Raymond Brown, S.S. has suggested a compromise in the apparent conflict between verses 35-50 and 51-58. He believes that both pericopes present authentic Johannine tradition, but stem from different periods in the life of the Christian community. Brown maintains that the two versions of the bread of life discourse complement each other along the lines of word and sacrament in the liturgies celebrated by the majority of Christian denominations.
Brown's comment demonstrates how in the contemporary Christian community the two forms of the the bread of life discourse are understood. They represent a juxtaposition of Jesus' twofold presence to believers in the preached word and the sacrament of the Eucharist. This twofold presence is the structural skeleton of the Eastern Divine Liturgy, the Roman Catholic Mass, and those Protestant liturgical services that have historically evolved from modifications of the Roman Mass.
Context Of The Parable
Context In The Church Year
Each January the Christian community in the United States celebrates the "Week of Prayer for Christian Unity." This is the one time when all Christians are asked in a special way to concentrate on what unites and not what divides the Body of Christ. Ecumenical services are held in our churches and all Christians are asked to come together in a spirit of unity with the idea that ultimately we all have the same goal and ministry, although its manifestations and specific teachings do vary.
The ecumenical spirit generated in the Week of Prayer for Christian Unity can be ours year-round if we concentrate on the basics and find our strength and sustenance in Jesus, the bread of life. While our understandings of the Eucharist vary greatly in our churches, all Christians in some way celebrate and remember Jesus' last meal with his apostles. For Catholics this remembrance is central to their worship, but all of the Body of Christ places special emphasis on this ritual in its various liturgical services. In presenting John's teaching on the Eucharist, the church provides us with an opportunity to concentrate on what is basic to all Christian belief -- the life, message, and hope of Jesus. Understanding our absolute need and dependance upon Christ is a message that must be proclaimed in our churches each and every time we gather in prayer.
Context With Other Gospels
The language about flesh in 6:51 and its development throughout this passage has made this one of the most controversial sections of John's Gospel. Since John, unlike the Synoptic writers, does not present a formal Eucharistic institution narrative, the theology of 6:51-58 has been the source of our knowledge of John's undertstanding of the sacrament of Christ's body and blood. John's Gospel complements the Synoptic writers in its vastly different presentation of Eucharistic theology. Matthew, Mark, and Luke present the events of the Last Supper, Jesus' words of institution, and his exhortation to continue this celebration in remembrance of him. John's bread of life discourse gives the theological underpinnings to this special gift from the Lord. It also makes clear the connection between what Jesus gives in the Eucharist and his salvific death for all humankind.
Context With First And Second Lessons
First Lesson: Proverbs 9:1-6. This passage from Proverbs clearly demonstrates that God has been feeding us and sharing his life from the beginning. The Wisdom of God, present from the beginning, has built a house and spread a special table. Those who are simple and lack understanding -- the lowly or anawim of society -- have been invited to eat and drink at this special meal. God is ever present, but maybe especially to those who have special needs. We must forsake foolishness, advance in understanding, and come to the table of God. What is provided is absolutely free; our openness to God and his message is all that is required. God shares with us; we in turn must share with one another.
Second Lesson: Ephesians 5:15-20. Saint Paul writes of the need to make the most of every opportunity. Generally we are attentive in contemporary society to opportunities that will assist us in progressing along the road to personal success. We spend a lot of time preparing now for a future that is uncertain but one that we hope will be successful. So often, however, we intentionally or unintentionally miss wonderful opportunities today to share, with God and with one another. Since we are bombarded with suggestions of our need to move ahead and progress along the path of the world, we often feel there is no time for the things of God. Paul's suggestion that the Ephesians must be filled with the Holy Spirit, however, tells us that the things of God must be our highest priority. Let us, therefore, take every opportunity to be one with God and God's people, sharing our lives in all that we do and say.
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1. The interpretation of verses 51-58 as a reference to the Eucharist is justified in two ways: (1) Emphasis on eating, feeding on, Jesus' flesh and drinking his blood. These words cannot possibly be a metaphor for his revelation. Eating someone's flesh was a biblical metaphor for hostile action, even the work of Satan. Drinking blood was a horrendous action forbidden by God. Thus, the only way verse 53 can make sense is as a reference to the Eucharist. (2) Since John does not have the words of institution of the Eucharist in his Gospel, verse 51, "The bread I shall give is my flesh for the life of the world" may be the evangelist's institution narrative. It resembles the Lukan form of the institution narratives. The main difference is that John speaks of flesh and the Synoptics of the body. Scholars point out, however, that Jesus probably used the Aramaic word for flesh in his speech since no such word for body exists in either Hebrew or Aramaic.
2. Scholars point out as well that the whole of verses 51-58 echoes Saint Paul in 1 Corinthians 11:24-26.
The Jews then disputed among themselves, saying, "How can this man give us his flesh to eat?" So Jesus said to them, "Very truly, I tell you, unless you eat of the flesh of the Son of Man and drink his blood, you have no life in you. Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day; for my flesh is true food and my blood is true drink. Those who eat my flesh and drink my blood abide in me, and I in them. Just as the living Father sent me, and I live because of the Father, so whoever eats me will live because of me. This is the bread that came down from heaven, not like that which your ancestors ate, and they died. But the one who eats this bread will live forever."
Theme
The world God created allows humankind to discover, grow, or manufacture anything we could possibly need or desire. God unselfishly provided the human race the abilities and skills needed to imagine and create almost anything. The Book of Genesis tells us we were all made in the image and likeness of God. The Lord did not have to create us or provide anything, especially the divine image inside us, but God nevertheless gave us all these things. God shared totally with the human race, including sending his son, the Redeemer. Jesus himself shared with us -- his teaching and message, his body and blood in the Eucharist, and his salvific life and death. As God has shared with us, we are challenged to share with others. Jesus abides in those who nourish themselves on the sacred meal of his body and blood. We must abide with others by sharing all our hopes, dreams, and possessions. God has shared with us; we must share with God's people.
Spiritual Food For The Journey
We are all familiar with the adage, "It is better to give than to receive." We generally hear this around Christmastime or on other occasions when gifts are exchanged. Certainly everyone likes to receive, but the special feeling that comes from giving is one of the beautiful yet intangible blessings in life. We give because we want to assist others, bring joy, and demonstrate our love and affection. When we give to others we share something of ourselves -- our resources, time, or expertise. For the gift to be accepted as a true indication of the giver's intention, it is necessary that the recipient feels that sharing is part of the process. A gift without sharing is a shallow gesture that brings confusion to giving and to personal relationships.
In today's world the virtue of sharing is not easily discovered. Today we are almost programmed to think of ourselves and do what is necessary to advance our own careers and positions. We spend a great deal of time (even years) preparing ourselves for the future. Certainly is is important to prepare ourselves, to exercise our talents, and maximize our opportunities. How much time, however, do we spend working for, sharing with, and being present to others? We spend a lot of time trying to meet our personal goals, but how much time and effort is spent meeting the goals of Christ -- to be one with him, to share our lives with others, and to do our best to complete the work of building the Kingdom in our world?
God has provided all that we could possibly need or want, and it was given out of love. God shared with us in all things -- providing for our needs and wants, endowing us with the intellect to help ourselves, and most especially sending the Son to redeem us and lead us home to salvation. We are challenged to share with others in response to God who first shared with us. Sharing our lives in all respects can at times be difficult, but it is always rewarding, providing us with many special blessings. Let us, therefore, not fail to be sharing people -- who knows, as the author of the Letter to the Hebrews tells us, "By doing that some have entertained angels without knowing it" (13:2b).
Application Of The Parable To Contemporary Life
Sermon Openings
1. Sir Launfal, a knight-errant, methodically checked his list for the third time. He readied everything for his great adventure that would begin tomorrow. His sword was sharp, his shield was polished, and his horse was rested and fed. Finally he knelt down and prayed, "Dear Lord, tomorrow I begin my great quest in your name. Guide me in my search for your Holy Grail, the cup you used when you ate your last meal with your apostles. Make me pure, for only if I am pure will I find your cup."
He fell into a deep sleep and began to dream. In his dream it was the next day and he began his quest. He bid farewell to all at the castle and rode out the gates on his beautiful horse. Just on the other side of the gate, however, a beggar stopped him. "How annoying," thought Sir Launfal. At this high moment he did not want to be bothered by a beggar. Disdainfully, the knight flung a penny at the beggar and rode on.
Time, in fact many years, passed in his dream. He looked everywhere for the Holy Grail. He fought many battles but in the process he did not even obtain a glimmer of hope in his quest to find the Grail. Sir Launfal was discouraged. He had become an old man and had failed in his quest; he decided to return home. As he arrived at the castle gate the guard did not recognize him. "No beggars allowed here," the guard shouted as he drove Sir Launfal away. He was dejected; he felt alone. He had been rejected, even by those in his own home.
Finally the knight sat down and pulled the last crust of bread from his pocket. As he began to eat he noticed a beggar near him. It was the same beggar who had been at the gate so many years ago when he began his quest. Sir Launfal broke the bread in two and gave the beggar half. Then he went to a nearby stream and drew water for them to drink. As they ate and drank from his wooden bowl, Sir Launfal realized that the stale bread tasted as if it was fresh and the water was like fine wine. He turned toward the beggar, but he was gone. In his place was the shining presence of Christ. He heard Jesus say:
Not what we give, but what we share
For the gift without the giver is bare.
Who gives himself with alms feeds three
Himself, his hungry neighbor, and me.
The knight looked down at his wooden bowl. It was no longer there. Instead he held in his hand the Holy Grail. His search was now over.
At that moment Sir Launfal awoke from his dream. It was the next morning and he now knew what to do. There was no need to search for the Holy Grail; it was right in his midst. He only needed to open his eyes and share in order to find it. Sir Launfal came to realize his need for God present in the poor. By sharing his life he would find God. Today Jesus, the bread of life, asks us how much are we willing to share as the Lord has shared with us.
2. Once upon a time in a far-off land there lived a wise but old king. This king was very much beloved by his people, but, alas, he had no heir. Because he did not want his kingdom to fall into the wrong hands after his death, the king decided to choose his own successor before he died. Therefore, he promulgated a public decree that any person who thought himself qualified to be king should come to the capital city for an interview.
In a far-off village in that land, one young man heard about the decree and thought that he had the qualifications necessary to be king. He had good intelligence, was courageous, and he understood the government. Unfortunately, the young man did not have the resources of money, clothes, and food to make the trip to the capital city. His friends encouraged him, however, to set out. They told him that all he needed would be provided on the trip. Placing trust in his friends, he set out for the capital city to have his interview with the king. Along the way he was amazed to find that his friends were correct; all was provided for him. He was able to find lodging and a good hot meal each night in the village where he would stop. One family gave him a little money for those unexpected out-of-pocket expenses. Another family gave him a complete set of new clothes for his audience with the king.
After several days journey the young man reached a bridge which crossed over a mighty river which guarded the capital city on one side. As he was preparing to cross a tired-looking old beggar man came up to him. "Please," said the old man, "may I have the extra food that you have? I live in the forest where food is at times hard to find. And, if possible, can I have that nice jacket you have? It is quite cold in the forest, and as you can see I have nothing to wear." The young man thought to himself, "I have come all this way and now this old man asks something of me." After he had thought about it for a few more minutes, however, he decided that the old man needed the things more than he did. Thus, he gave the old man his food and changed clothes with him. Nevertheless, not to be deterred from his mission, the young man crossed the bridge and entered the capital city.
When he reached the palace he was told that the king was away and could not see him until tomorrow. Thus, the young man waited outside the palace all night for his opportunity to see the monarch. The next day, the young man was ushered into the palace by one of the guards. They passed down a long and beautiful hallway. The doors ahead of them opened. It was the king's throne room and he was holding court. When the young man looked up, he saw seated on the throne the same old man he had met on the bridge the previous day. The young man was confused and bewildered. "Why did you trick me?" asked the young man. "Why did you tell me you needed my food and clothes?" The king answered, "My son, I had heard from my royal officials that you were coming. You see, I do all of my interviews in the field. Although people think there are many qualifications for this job, there is only one that counts, the need to be one with your people by sharing your life. You, my son, have passed the test. You will be the next king!"
The young man discovered quite by accident that the qualifications for recognition by the king were much different than he expected. Christ, the King of the Universe, asks that we wake from our lethargy and assist others by sharing our lives in all that we do and say.
Points Of Challenge And Questions To Ponder
1. We spend a lot of time doing things that are geared to our personal advancement. How much time are we willing to spend in meeting the needs of others? How do we utilize the time we have been given by God?
2. God has given us all that we need and want. What have we given back to God? How generous are we with our time, talent, energy, and resources? Have we taken the opportunities given us by God to act in God's name?
3. When people call upon us for assistance, what has been our response? Have we made excuses or even lied so as to avoid our responsibilities toward others? What can people expect in our response to their needs?
4. Where do we receive the nourishment we need in order to do what we do? Is our sustenance found exclusively in the material world? What role or function does Jesus, the Bread of Life, serve in our lives?
5. Are we participants or onlookers in the work of God? Do we do our fair share to assist others, especially those who are most in need? Can others count on us or do we expect them to conduct the business of building the Kingdom of God without us?
Exegesis And Explanation Of The Parable
The discourse of chapter six in John's Gospel, read over a period of five consecutive Sundays (Propers 12-16) in the Revised Common Lectionary, is understood by scholars to represent a collection of sermonic material drawn together under a Passover theme in much the same way Matthew drew together the material presented in the Sermon on the Mount (chapters 5-7). John the evangelist most probably used this chapter to transmit the tradition of the Lord's teaching at Passover time. After describing the feeding of the 5,000 (6:1-15), the Lord instructs his apostles and others on the meaning of this miracle. Then John presents two radically different teachings (6:35-50 and 6:51-58) that have been united as the bread of life discourse. The significant theological differences between these two passages have provided commentators much food for thought in their attempts to understand the evangelist's purpose and how we can apply this message from Scripture in our daily lives.
Historic interpretations of the bread of life discourse have been multiple. Patristic exegetes were not united in their understanding. The School of Alexandria, which tended toward an allegorical and scriptural exposition, understood verses 51-58 in much the same way as verses 35-50. Most of the Church Fathers, however, adopted a Eucharistic interpretation of this latter section. The Antiochene School, as well as John Chrysostom and Theodore of Mopsuestia, also stressed a Eucharistic interpretation. The Latin Church, seen clearly in the theology of Ambrose and Augustine, presupposed that verses 51-58 were a reference to the Eucharist. The bishops at the Council of Trent (1545-1563), however, were divided on the issue and made no decision on the question.
The latter half of the bread of life discourse presents several important teachings. When the Lord claims that the bread is his flesh he is bringing to its final unveiling the truth that he has been expounding since the outset of the discourse. Jesus speaks of himself as the bestower of real food for humanity (v. 27). He must not be likened to Moses in the story of manna, however, but rather to Yahweh. The insistence in verse 53 on both the fullness of the Incarnation and the participation in the Eucharist may be the evangelist's attempt to counter developing docetic or Gnostic tendencies within the Christian community which denied the bodily aspects of Christ. Jesus' teaching on Eucharistic gifts is divided into two sections. In verses 53-55 we are told that his flesh and blood are real food and drink that bring life. These special gifts bring about a lasting union between humanity and Jesus, the divine bearer of life (vv. 56-57). In verse 58 the evangelist brings together the whole of the discourse by stating that Jesus' flesh and blood is the living bread from heaven that gives indestructible life. John also shows how human participation in the life of Jesus is in actuality an extension of the interrelationship of Christ with the Father (v. 57). This passage also teaches that the crucifixion is the event that connects Jesus' claim to be the bread of life with the need to feed on his flesh and blood. In the Eucharist Jesus' salvific death is represented by his flesh and blood and applied in its redemptive force to all communicants. Thus, the celebration of the Eucharist also has the function of bearing witness to Jesus' incarnation and surrender to death. Finally, the figuative language of this passage is also instructive. John says that those who eat and drink of Christ abide in him and Christ in them. To be indwelt by Christ does not mean that one's personality is divided, but rather for the first time people will find true integration in their lives. This indwelling enables the believer to share in the divine unity itself.
This passage raises more questions than it solves in its teaching. Jesus' claim that people must eat his flesh and drink his blood leads to divison among his listeners. In raising the question "How can this man give us his flesh to eat?" the Jews demonstrate how many must have believed Jesus' claim to be pure error or nonsense. Others understood the claim to have true meaning in a spiritual sense. Jesus dealt with the dispute by being more explicit and more challenging in his teaching. Not only must people eat of his flesh, they must drink his blood. This statement, if taken literally, would have been highly objectionable to the Jews, who were forbidden to take blood. However, two points are relevant on this question. First, since John tells of no Jewish reply to this statement of Jesus, it may well be that the evangelist aimed these words, not toward the Jews who heard them, but toward Christian readers of the Gospel. Second, the twin terms of flesh and blood constitute a reference to the sacrificial giving and taking of life. Thus, in speaking of eating flesh and drinking blood, Jesus is saying that unless people come to live by his death and discover in their own lives the need for discipleship, they will never find the way to the life Jesus came to bestow.
The principal theological and exegetical question of John 6:51-58 is the apparent inconsistency between this passage and the rest of the bread of life discourse and the perceived change in theological understanding introduced here that is not found elsewhere in this Gospel. Verses 51-58 form a marked contrast to the previous course of Jesus' discussion and teaching. Some scholars suggest the evangelist is shifting his primary audience from the people in the story to the contemporary readers of John's day. Scholars almost universally agree that this section refers to the sacramental meal of the Eucharist, where flesh and blood are consumed, with the result that this food gives eternal life.1 Those who participate in the meal can be assured of future resurrection. This teaching stands in opposition to John's thought in general and specifically to his eschatology. It also contradicts what he said earlier, for now the bread of life which the Father gives by sending the Son from heaven is the Son himself.
Various ideas have been postulated to explain the obvious differences in the metaphorical and Eucharistic sections of the bread of life discourse. One theory says that the evangelist could have written verses 51-58 intentionally as a continuation and application of the metaphorical section. Another idea says that John was aware of various audiences, namely unbelieving Jews and a group within the Christian community that held a false view of the sacraments. The different character of verses 35-50 and 51-58 could thus be explained by different audiences and intentions of the writer. A third opinion says that the Eucharistic section was written by someone other than John, but from the same Johannine school. This represents a new stage of Johannine preaching that resulted from a rethinking of the bread of life discourse. A fourth theory says that the last section (verses 51-58) is an editorial addition which conflicts with the theology and purpose of the evangelist. This could be ecclesiastical editing that attempted to make John's Gospel, with its different theology, acceptable to the Church. Others suggest that this addition was necessary to defend the sacraments against the teachings of Gnostic groups present in the Christian community.
The question of the possible addition of verses 51-58 has been greatly debated among scholars and commentators. Rudolf Bultmann is the principal voice supporting the belief that this last section of the discourse was written by an ecclesiastical redactor to "correct" the chapter through the introduction of a non-Johannine sacramental theme that would make the whole discourse more acceptable to the Church at large. Many scholars believe this section to be added, but few believe the redactor's purpose was to "correct" the original text. Much evidence exists to support the claim that verses 51-58 is a later addition to the text. The main argument has been the contrast between this passage and verses 35-50, which contain a completely symbolic attitude toward the bread from heaven. More support is drawn from those who view the sacramental theology of verses 53-58, where the Eucharist is a material medium for heavenly and divine powers, in conflict with the evangelist's belief that only faith in the revealer sent by God is necessary for salvation. A third piece of evidence is found in 6:62-63. Here it appears that John is stating that flesh -- Jesus' earthly state -- is unimportant; all is dependent on the Spirit which is released by the ascent of the Son of Man, and manifested and communicated not in sacrament but in words.
Those who believe the passage to be an addition have also postulated its provenance. It seems clear the sacramental implications of this section would not have been understandable if preached to Jesus' contemporaries. Thus, many believe that verses 51-58 were taken from the Johannine narrative of the institution of the Eucharist, located in the Last Supper scene. This hypothesis accounts for a few facts: (1) the absence of the account of the Eucharist in chapter 13, (2) the close similarity of verse 51 to Luke's institution formula,2 and (3) the clear reference to the Eucharist in verses 51-58 would have been understandable at the Last Supper.
While the preponderance of scholarly work supports the theory that verses 51-58 are an addition to the original text of John, arguments against this belief are present. Exegetes point out that the thesis of those who believe the pericope to be an ecclesiastical redaction is based upon the assumption that John would not have been interested in a sacramental doctrine. The doctrine presented in verses 51-58, however, is closely connected and (in the opinion of supporters) follows from the metaphorical concept of the bread from heaven. Some scholars comment that 51-58 does not at all interrupt the development of the ideas in the bread of life discourse, but rather raises the whole passage to a new, higher level of understanding. Second, some exegetes believe the whole discourse was planned to be Eucharistic from the outset. Lastly, scholars point out that an overall view of Johannine theology is not anti-sacramental or even uninterested in the sacraments, as many commentators have claimed.
Scripture scholar Raymond Brown, S.S. has suggested a compromise in the apparent conflict between verses 35-50 and 51-58. He believes that both pericopes present authentic Johannine tradition, but stem from different periods in the life of the Christian community. Brown maintains that the two versions of the bread of life discourse complement each other along the lines of word and sacrament in the liturgies celebrated by the majority of Christian denominations.
Brown's comment demonstrates how in the contemporary Christian community the two forms of the the bread of life discourse are understood. They represent a juxtaposition of Jesus' twofold presence to believers in the preached word and the sacrament of the Eucharist. This twofold presence is the structural skeleton of the Eastern Divine Liturgy, the Roman Catholic Mass, and those Protestant liturgical services that have historically evolved from modifications of the Roman Mass.
Context Of The Parable
Context In The Church Year
Each January the Christian community in the United States celebrates the "Week of Prayer for Christian Unity." This is the one time when all Christians are asked in a special way to concentrate on what unites and not what divides the Body of Christ. Ecumenical services are held in our churches and all Christians are asked to come together in a spirit of unity with the idea that ultimately we all have the same goal and ministry, although its manifestations and specific teachings do vary.
The ecumenical spirit generated in the Week of Prayer for Christian Unity can be ours year-round if we concentrate on the basics and find our strength and sustenance in Jesus, the bread of life. While our understandings of the Eucharist vary greatly in our churches, all Christians in some way celebrate and remember Jesus' last meal with his apostles. For Catholics this remembrance is central to their worship, but all of the Body of Christ places special emphasis on this ritual in its various liturgical services. In presenting John's teaching on the Eucharist, the church provides us with an opportunity to concentrate on what is basic to all Christian belief -- the life, message, and hope of Jesus. Understanding our absolute need and dependance upon Christ is a message that must be proclaimed in our churches each and every time we gather in prayer.
Context With Other Gospels
The language about flesh in 6:51 and its development throughout this passage has made this one of the most controversial sections of John's Gospel. Since John, unlike the Synoptic writers, does not present a formal Eucharistic institution narrative, the theology of 6:51-58 has been the source of our knowledge of John's undertstanding of the sacrament of Christ's body and blood. John's Gospel complements the Synoptic writers in its vastly different presentation of Eucharistic theology. Matthew, Mark, and Luke present the events of the Last Supper, Jesus' words of institution, and his exhortation to continue this celebration in remembrance of him. John's bread of life discourse gives the theological underpinnings to this special gift from the Lord. It also makes clear the connection between what Jesus gives in the Eucharist and his salvific death for all humankind.
Context With First And Second Lessons
First Lesson: Proverbs 9:1-6. This passage from Proverbs clearly demonstrates that God has been feeding us and sharing his life from the beginning. The Wisdom of God, present from the beginning, has built a house and spread a special table. Those who are simple and lack understanding -- the lowly or anawim of society -- have been invited to eat and drink at this special meal. God is ever present, but maybe especially to those who have special needs. We must forsake foolishness, advance in understanding, and come to the table of God. What is provided is absolutely free; our openness to God and his message is all that is required. God shares with us; we in turn must share with one another.
Second Lesson: Ephesians 5:15-20. Saint Paul writes of the need to make the most of every opportunity. Generally we are attentive in contemporary society to opportunities that will assist us in progressing along the road to personal success. We spend a lot of time preparing now for a future that is uncertain but one that we hope will be successful. So often, however, we intentionally or unintentionally miss wonderful opportunities today to share, with God and with one another. Since we are bombarded with suggestions of our need to move ahead and progress along the path of the world, we often feel there is no time for the things of God. Paul's suggestion that the Ephesians must be filled with the Holy Spirit, however, tells us that the things of God must be our highest priority. Let us, therefore, take every opportunity to be one with God and God's people, sharing our lives in all that we do and say.
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1. The interpretation of verses 51-58 as a reference to the Eucharist is justified in two ways: (1) Emphasis on eating, feeding on, Jesus' flesh and drinking his blood. These words cannot possibly be a metaphor for his revelation. Eating someone's flesh was a biblical metaphor for hostile action, even the work of Satan. Drinking blood was a horrendous action forbidden by God. Thus, the only way verse 53 can make sense is as a reference to the Eucharist. (2) Since John does not have the words of institution of the Eucharist in his Gospel, verse 51, "The bread I shall give is my flesh for the life of the world" may be the evangelist's institution narrative. It resembles the Lukan form of the institution narratives. The main difference is that John speaks of flesh and the Synoptics of the body. Scholars point out, however, that Jesus probably used the Aramaic word for flesh in his speech since no such word for body exists in either Hebrew or Aramaic.
2. Scholars point out as well that the whole of verses 51-58 echoes Saint Paul in 1 Corinthians 11:24-26.
