Seventeenth Sunday of Ordinary Time
Today’s Invitation
Today we invite you to explore the feeding of the crowds by understanding the labor that went into creating the food; engage the lessons of labor from Karl Marx to interpret Jesus’s stories; and embody a deeper understanding of labor in Jesus’s miracles with a contemplative exercise using metanoia.
Seventeenth Sunday of Ordinary Time
Reading 1
A man came from Ba’al Shalishah, carrying twenty loaves of barley bread baked from the first ripe corn, along with some ears of new corn. “Give it to the people to eat,” Elisha said. “How can I serve it to one hundred people?” Gehazi asked. But Elisha replied, “Give it to the people to eat. For this is what YHWH said: ‘They will eat and have some left over.’ ” Then the food was set before them, and they ate and had some left over, according to the word of YHWH.
Responsorial Psalm
Response: You open Your hand and satisfy the desire of every living thing.
Let all Your works give You thanks, O God, / and let Your faithful ones bless You.
Let them discourse of the glory of Your reign / and speak of Your might.
R: You open Your hand and satisfy the desire of every living thing.
The eyes of all look hopefully to You, / and You give them their food in due season;
You open Your hand / and satisfy the desire of every living thing.
R: You open Your hand and satisfy the desire of every living thing.
Adonai, you are just in all Your ways / and holy in all Your works.
You are near to all who call upon You, / to all who call upon You in truth.
R: You open Your hand and satisfy the desire of every living thing.
Reading 2
I plead with you, then, in the name of our Redeemer, to lead a life worthy of your calling. Treat one another charitably, in complete selflessness, gentleness and patience. Do all you can to preserve the unity of the Spirit through the peace that binds you together. There is one body and one Spirit — just as you were called into one hope when you were called. There is one Savior, one faith, one baptism, one God and Creator of all, who is over all, who works through all and is within all.
Gospel
Some time later, Jesus crossed over to the other side of the Sea of Galilee — that is, Lake Tiberius — and a large crowd followed him, impressed by the signs he gave by healing sick people. Jesus climbed the hillside and sat down there with the
disciples. It was shortly before the Jewish feast of Passover.
Looking up, Jesus saw the crowd approaching and said to Philip, “Where can we buy some bread for these people to eat?” Jesus knew very well what he was going to do, but asked this to test Philip’s response.
Philip answered, “Not even with two hundred days’ wages could we buy loaves enough to give each of them a mouthful!” One of the disciples, Simon Peter’s brother Andrew, said, “There’s a small boy here with five barley loaves and two dried fish. But what good is that for so many people?”
Jesus said to them, “Make the people sit down.” There was plenty of grass there, and as many as five thousand families sat down. Then Jesus took the loaves, gave thanks, and gave them out to all who were sitting there; he did the same with the fish, giving out as much as they could eat.
When the people had eaten their fill, Jesus said to the disciples, “Gather up the leftover pieces, so that nothing gets wasted.” So they picked them up and filled twelve baskets with scraps left over from the five barley loaves.
The people, seeing this sign that Jesus had performed, said, “Surely this is the Prophet who is to come into the world.” Seeing that they were about to come and carry him off to crown him as ruler, Jesus escaped into the hills alone.
The Inclusive Lectionary © 2022 FutureChurch. All rights reserved.
The inclusive language psalms:
Leach, Maureen, O.S.F. and Schreck, Nancy, O.S.F., Psalms Anew: A Non-sexist Edition
(Dubuque, IA: The Sisters of St. Francis, 1984).
Used with permission.
Explore
How should you hear a familiar story?
Feeding the crowds with not enough food is one of the most well known Bible stories, especially the Jesus version. I remember hearing this story as a young kid, I still hadn’t taken my first communion yet, while I hugged my mom in her green and black polka dot church dress.
I remember this story, as I’m sure others do too, because it’s one of the few full-blown miracles we get from Jesus. All Gospel stories have a miraculous aura when they’re told in church. Even when he’s just teaching parables, Jesus always seems to be glowing lightly, how he and all the saints do in stained glass pictures. So when a story delivers a real miracle, it sticks in the memory.
When I finally heard someone give a humanist explanation that the miracle might just have been Jesus and the young kid inspiring the rest of the crowd to be generous too, I remember feeling a little disappointed. But the story obviously makes more sense this way. And it dramatically shifts the lesson I take from the story. In addition to trusting the miraculous potential of the common people, I also now trust the miraculous power of Jesus to inspire and lead people to feed each other.
This retelling also reveals the labor involved in making more food appear, ie: the crowd of people had to make or buy food, pack it up, carry it with them, and then ultimately decide to share it, etc. Most of that labor was probably done by women. In this version of the story, Jesus does not magic more food from nothing, as I imagined it as a kid. The moms thought ahead.
In Capital by Marx, when labor is obscured, or not discussed, so that the end result, in this case the extra food including the famous 12 baskets of surplus, is seen or understood without reference to how it was made, it is called a fetish. Fetish is a key concept in his analysis of capitalism, and he memorably introduces it early in Capital Vol. 1 so that he can refer back to it throughout the rest of his description of capitalism. Subsequent writers, marxists and nonmarxists alike, have noted that most obscured labor is feminized and domestic, as it is in this miraculous story of more food appearing.
Commentary by Zach Johnson
Engage Catholic Social Teaching
Years ago FSPA sister Jean Moore gave me an old and odd little copy of “The Rule of St. Francis,” written by a collection of Franciscan sisters sometime in the wake of Vatican II. In addition to the rule, it suggested lots of tips for living a happy and simple Franciscan life. One of these little tricks was a paragraph on “metanoia,” defined there as habitual honest rereadings of teachings you think you know, like the Rule of Francis for example, with the intent of aligning the teaching over and over with what you see around you now, especially with the experiences of the poor around you.
The story of feeding the crowds appears twice today. We might see the repetition as a bit of metanoia practiced by the New Testament writers. Presumably everyone knew the story of Elisha feeding the crowd with not enough food. Jesus doing the same obviously places him in the powerful lineage of the prophets.
This reminds me of a comment from Marx in his ever-relevant little essay, “The 18th Brumaire of Louis Bonaparte” about how the class dynamics of France led to a democratically elected dictator. At one point early in the book, Marx observes that each class tends to retell and relearn the lessons of history, especially regarding the historical events that make their way into what we might call the mainstream or popular culture. Potent stories, stories of miracles for example, can be used by any class for its own class purposes. It is in the interests of the ruling elite, those benefiting from capitalism, to tell stories so that labor is obscured and objects and people and ideas are easily fetishized.
It is in the interest of the common people, the poor and workers especially, to understand stories that demonstrate collective power. Almost all miracle stories can be retold this way.
A Contemplative Exercise
The church recognizes the power of miracle stories in lots of ways. One of my favorites is in the “mysteries” of the rosary. Reread any of the stories of any of the mysteries. Read them as a member of your class, and try to hear what these potent stories are trying to tell you about God, about people. Summarize the lesson in a few sentences.
Now, practice Sr. Jean Moore’s Fracniscan metanoia with these stories, and reread them with the lessons you have in front of you in mind:
Measure the lessons against what you know of the poor around you. Do the lessons still make sense? Will they help anyone today? Does the standard church lesson obscure labor? What object, person, or idea is being fetishized in the story?
Finally, consider other stories from the gospels. Do any of them tell you lessons about how to care for the poor? Collect them into your own set of mysteries.