εὐαγγελίζω (euaggelizo)
“to announce the Good News of victory in battle”
Seventeenth Sunday in Ordinary Time
“to announce the Good News of victory in battle”
Seventeenth Sunday in Ordinary Time
“Jesus went across the Sea of Galilee.
A large crowd followed him,
because they saw the signs (σημεῖα - semeia)
he was performing on the sick
A large crowd followed him,
because they saw the signs (σημεῖα - semeia)
he was performing on the sick
(ἐπὶ τῶν ἀσθενούντων - epi ton asthenounton).”
θεωρέω (theoreo)
(“to perceive, discover, ponder a deeper meaning”)
(“to perceive, discover, ponder a deeper meaning”)
We interrupt the regularly scheduled sequential Reading from Mark to bring you a special report from John ...
After a rather contentious battle with the crowds over healing on the Sabbath, His works, His relationship with the Father and believing, Jesus headed for the other side of the Sea of Galilee. The saintly Evangelist recorded that the crowds followed and apparently did so, not to continue debating Jesus, but because of the “signs He was was performing on the sick.” Such is the initiatory action that sets the stage for what has come to be known as the “Bread of Life Discourse,” a teaching that will sound in our Churches for the next 4 Sundays.
σημεῖον (semeion), translated into English by the word sign, is an important aspect of the The Gospel according to Saint John. Many scripture scholars note the division of this Gospel into the ‘Book of Signs’ and ‘the Book of Glory.’ Some of Jesus’ actions are recorded as signs, for example: Water to Wine at Cana (chapter 2), Healing of the Man born blind (chapter 9) and the calling forth of Lazarus (chapter 11). Other actions of Jesus are structurally similar to signs but are not explicitly termed such, for example: Healing at the Pool of Bethesda (chapter 5) and Jesus walking on water (chapter 6). While scholarly purests debate the actual signs and their number, in the Fourth Gospel the actions of Jesus from John 1:19 though the end of chapter 12 have a number of common elements.
Signs are ‘of the senses’ in other words, there is something touchable, tangible visible, etc... (sacramental?) about Jesus’ actions. Secondly, these signs satisfy or provide a remedy for a particular and immediate need. In the Jewish World of Jesus’ day, people would have understood this as ysh (yesha often translated into English by the word salvation), that is, providing some element of the created world necessary for living. Thirdly, signs - as done by Jesus (an important point!) - ‘carry’ within them a means for being able to look beyond the immediate and ‘see’ or experience a deeper reality. This requires a choice by the recipient of the sign. One can choose to let the sign satisfy on one level without going any further.
Use a stop sign as a comparison. The physical reality of the octagonal red sign or word painted on the road surface calls a driver attention at an intersection. A driver must choose to halt progress. The stop sign or painted word has no power within itself to cause a driver to stop. There is no hook that springs from the sign, grabs an axle and prohibits vehicular movement until the road is clear. In order for the automobile to stap, a driver must make a choice to do so and complete that choice by applying the brake pedal. Jesus’ signs differ. While one must make a choice, the way He performs the sign embues the sign with power, a power initially to establish a connection - should she or he choose - with the Jesus. For Jesus, His signs are intended to spark a relationship with Him, what the Scriptures (especially Saint John’s Gospel) term believing. The concreteness of a given sign ordered initially to remedying a particular emptiness is intended ultimately to draw one into communion with the Person Jesus Who alone satisfies all the hungers of the human heart.
As chapter 6 opens, the crowd followed Jesus because of the “signs He was performing on the sick (chapter 5).” While particular ailments are mentioned in chapter 5 and throughout all the Gospels (for example: blind, lame and paralyzed) there is also the ‘generic’ sick (τῶν ἀσθενούντων - ton asthenounton). Taken from the verb ἀσθενέω (astheneo) and often translated into English as sick, scholars note that in antiquity (especially in terms of Greek medicine), ἀσθενέω (astheneo) meant “to be weak,” “a noticeable loss of strength,” “to be in a weakened condition,” ‘a loss of vigor or inability to stand due to hunger.’ In Greek and Jewish usage, the verb described not only physical fatigue that impeded movement but also a malaise when it came to living a moral or virtuous life (see Mark 14:38, “Watch and pray that you may not undergo the test. The spirit is willing but the flesh is weak.”) ἀσθενέω (astheneo) usage, especially in the early Christian world, also noted a twofold aspect to the weakened condition: on one hand the loss of strength could be attributed to choices made that rendered one physically and morally weak. On the other hand, the human condition itself, fundamentally limited and dependent upon the Father (see Matthew 5:3, “Blessed are the poor in spirit, for theirs is the Kingdom of heaven.”) is always in need of assistance to live physically and spiritually because the human heart continuously hungers, thirsts, longs for union with God the Father, God the Son and God the Holy Spirit.
σημεῖον (semeion), translated into English by the word sign, is an important aspect of the The Gospel according to Saint John. Many scripture scholars note the division of this Gospel into the ‘Book of Signs’ and ‘the Book of Glory.’ Some of Jesus’ actions are recorded as signs, for example: Water to Wine at Cana (chapter 2), Healing of the Man born blind (chapter 9) and the calling forth of Lazarus (chapter 11). Other actions of Jesus are structurally similar to signs but are not explicitly termed such, for example: Healing at the Pool of Bethesda (chapter 5) and Jesus walking on water (chapter 6). While scholarly purests debate the actual signs and their number, in the Fourth Gospel the actions of Jesus from John 1:19 though the end of chapter 12 have a number of common elements.
Signs are ‘of the senses’ in other words, there is something touchable, tangible visible, etc... (sacramental?) about Jesus’ actions. Secondly, these signs satisfy or provide a remedy for a particular and immediate need. In the Jewish World of Jesus’ day, people would have understood this as ysh (yesha often translated into English by the word salvation), that is, providing some element of the created world necessary for living. Thirdly, signs - as done by Jesus (an important point!) - ‘carry’ within them a means for being able to look beyond the immediate and ‘see’ or experience a deeper reality. This requires a choice by the recipient of the sign. One can choose to let the sign satisfy on one level without going any further.
Use a stop sign as a comparison. The physical reality of the octagonal red sign or word painted on the road surface calls a driver attention at an intersection. A driver must choose to halt progress. The stop sign or painted word has no power within itself to cause a driver to stop. There is no hook that springs from the sign, grabs an axle and prohibits vehicular movement until the road is clear. In order for the automobile to stap, a driver must make a choice to do so and complete that choice by applying the brake pedal. Jesus’ signs differ. While one must make a choice, the way He performs the sign embues the sign with power, a power initially to establish a connection - should she or he choose - with the Jesus. For Jesus, His signs are intended to spark a relationship with Him, what the Scriptures (especially Saint John’s Gospel) term believing. The concreteness of a given sign ordered initially to remedying a particular emptiness is intended ultimately to draw one into communion with the Person Jesus Who alone satisfies all the hungers of the human heart.
As chapter 6 opens, the crowd followed Jesus because of the “signs He was performing on the sick (chapter 5).” While particular ailments are mentioned in chapter 5 and throughout all the Gospels (for example: blind, lame and paralyzed) there is also the ‘generic’ sick (τῶν ἀσθενούντων - ton asthenounton). Taken from the verb ἀσθενέω (astheneo) and often translated into English as sick, scholars note that in antiquity (especially in terms of Greek medicine), ἀσθενέω (astheneo) meant “to be weak,” “a noticeable loss of strength,” “to be in a weakened condition,” ‘a loss of vigor or inability to stand due to hunger.’ In Greek and Jewish usage, the verb described not only physical fatigue that impeded movement but also a malaise when it came to living a moral or virtuous life (see Mark 14:38, “Watch and pray that you may not undergo the test. The spirit is willing but the flesh is weak.”) ἀσθενέω (astheneo) usage, especially in the early Christian world, also noted a twofold aspect to the weakened condition: on one hand the loss of strength could be attributed to choices made that rendered one physically and morally weak. On the other hand, the human condition itself, fundamentally limited and dependent upon the Father (see Matthew 5:3, “Blessed are the poor in spirit, for theirs is the Kingdom of heaven.”) is always in need of assistance to live physically and spiritually because the human heart continuously hungers, thirsts, longs for union with God the Father, God the Son and God the Holy Spirit.
Many of the Psalms capture this fundamental human hungering and longing for God. Consider Psalm 42, “Like the deer that yearns for running streams, so my soul is yearning for you, my God.” Psalm 63 also echos a similar thirsting, “O God, you are my God; at dawn I seek you; for you my soul is thirsting. For you my flesh is pining, like a dry, weary land without water.” Saint Augustine, writing towards the end of the fourth century, opened his famous work Confessions with the opt quoted insight, “You stir us so that praising you may bring us joy, because you have made us and drawn us to yourself, and our heart is unquiet until it rests in you.” (Confessions, Book I, 1.) Even the boss captured this fundamental human condition, “Everybody’s got a hungry heart ... everybody needs a place to rest ... everybody needs a home.”
Presently, the Church in the United States has been in the midst of a multi-year Eucharistic Revival that culminated recently in Indianapolis. Whether were discussing revival, miracles, new saints, adoration or any other topic associated with Real Presence, we must add to that list the Word of God, especially this Living Word proclaimed over the course of these Sundays. The Evangelist’s presentation of Jesus Who alone remedies the sick and hungry heart and forms a starting place that is the vital foundation for Christian living.
Jesus knows the hungers of the crowd that has gather to see His actions and hear His word. Jesus’ words and deeds help the seeking crowd to know their hunger for Jesus. Admittedly, their motives for being with Jesus may not necessarily be the purest, but such is not a concern for Jesus. They have gathered and something about His words and deeds have ignited a hunger (in the weeks to come, we will hear how Jesus attempts to purify their motives). Jesus responds by ‘taking’ bread and fish, ‘breaking’ them and ‘distributing/giving’ them. Taking, blessing and giving (there is 1 other verb that appears in the other accounts: ‘breaking.’ For the Evangelist John, thE breaking will be Jesus’ Crucifixion). As Jesus’ multiplication of loaves and fish points to the gift of Himself in the Most Holy Eucharist - the gift uniquely satisfies the hungry heart. Our response is to permit ourselves to be taken by Jesus, blessed by Him and go forth to give Him presence to a world that hungers for Jesus.
