Blessed Schuster’s Daily Thoughts on the Rule: Fourth Sunday of Lent
4th Sunday of Lent
Station at S. Croce in Gerusalemme
The Multiplication of the Loaves
1. Today Rome celebrates the solemnity of Mid-Lent in the Sessorian basilica, also called Santa Croce in Gerusalemme [Holy Cross in Jerusalem]. The Gospel reading is meant to lift up spirits depressed by the long fast: the Saviour in the desert satisfies the hunger of the crowds with a miracle.
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All those crowds who throng about the Lord while He is preaching on the slopes of a mountain symbolise well the Church, which from all parts of the universe is gathered around Christ the Saviour: Venerant ut audirent eum et sanarentur ab infirmitatibus. (Luke 6:18: ‘They had come to listen to Him and to obtain the healing of their infirmities.’)
First comes catechesis, that is, Christian instruction, without which the spiritual edifice would not have a solid foundation.
There follows the healing of the various infirmities, whether through miracles, or now by means of the Sacraments.
It is necessary, however, that the Gospel workers preserve inviolate this order established by the Lord.
This is what Saint Benedict likewise did on the Casinum [Monte Cassino]. First praedicatione continua oppidanos ad fidem vocabat. (St Gregory, Dialogues, II, 8: ‘With uninterrupted preaching he called the people of the countryside to the Christian Faith.’) Baptism and the other sacraments came after.
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2. In the refectory of Monte Cassino there was—before the bombings—a great painting by the Bassani brothers, representing the multiplication of the loaves. On one side, Saint Benedict also was seen, multiplying spiritual and material food for the Christian people.
Before working the miracle, the Saviour wanted the Apostles to verify and declare first the insufficiency of human forces, so that the prodigy would be attributed entirely to the divine power. God is jealous of His glory: Et gloriam meam alteri non dabo. [Is. 48:11: ‘And My glory I will not give to another.’—tr.] If, for His greater undertakings, He usually makes use of the saints, this is because they, being humble, do not rob Him of glory by attributing some part to themselves.
Saint Benedict develops and and presents very well this Augustinian doctrine of grace against the Pelagians, when he writes in the Prologue:
Qui timentes Dominum, de bona observantia sua non se reddant elatos, sed ipsa in se bona non a se posse, sed a Domino fieri existimantes, operantem in se Dominum magnificant. (Rule, Prologue: ‘Full of fear of God, they do not grow proud on account of their good observance, thinking that this very good is not their work, but the effect of divine grace. Hence they praise the Lord for it.’)
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3. Jesus multiplies the loaves and entrusts the distribution of them, together with the service of the tables, to the Apostles. Later on, it will be the task of the deacons ministrare mensis [Acts 6:2: ‘to serve at the tables’—tr.].
Saint Benedict describes in Chapter 35 the offices of those assigned to the kitchen and to the monastic table, affirming above all the principle that no one should be dispensed from it: quia exinde maior merces et caritas acquiritur [for thence a greater reward and charity is acquired—tr.].
See how the supernatural light makes appear as gold and jewels what to the eye of flesh would not seem to be anything but contemptible and vile matter. Therefore is it written: omnia opera eius in fide. [Ps. 32:4: ‘All His works are in faith.’—tr.] Saint Benedict repeats a second time: Sibi sub caritate invicem serviant. (Rule, Ch. 35: ‘Let them serve each other in turn in charity.’)
So sacred and important does he consider this ministry of the tables, that he does not want it to be carried out in the community without a special and particular blessing of the Abbot, both at the beginning and at the end of the week of service.
Jesus Himself presented Himself to the holy Apostles not indeed as one who takes his ease comfortably at table, but as a diligent servant Who is attentive to minister well at the tables of the master.
