·  17 Samuel Johnson, 1772, Timothy Cutler, 1765, was an American Episcopal clergyman and rector of Yale College., and Thomas Bradbury Chandler, 1790, Priests

·  18 William Porcher DuBose, Priest, 1918

·  20 Bernard, Abbot of Clairvaux, 1153 was a French abbot and the primary builder of the reforming Cistercian order.

·  23 Martin de Porres, 1639, Rosa de Lima, 1617, and Toribio de Mogrovejo, 1606, Witnesses to the Faith in South America

OLD TESTAMENT:  1 Kings 2: 10 - 12, 3: 3 - 14   (RCL)

1Kin 2:10 (NRSV) Then David slept with his ancestors, and was buried in the city of David. 11 The time that David reigned over Israel was forty years; he reigned seven years in He'bron, and thirty-three years in Jerusalem. 12 So Solomon sat on the throne of his father David; and his kingdom was firmly established.

3:3 Solomon loved the LORD, walking in the statutes of his father David; only, he sacrificed and offered incense at the high places. 4 The king went to Gib'eon to sacrifice there, for that was the principal high place; Solomon used to offer a thousand burnt offerings on that altar. 5 At Gib'eon the LORD appeared to Solomon in a dream by night; and God said, "Ask what I should give you." 6 And Solomon said, "You have shown great and steadfast love to your servant my father David, because he walked before you in faithfulness, in righteousness, and in uprightness of heart toward you; and you have kept for him this great and steadfast love, and have given him a son to sit on his throne today. 7 And now, O LORD my God, you have made your servant king in place of my father David, although I am only a little child; I do not know how to go out or come in. 8 And your servant is in the midst of the people whom you have chosen, a great people, so numerous they cannot be numbered or counted. 9 Give your servant therefore an understanding mind to govern your people, able to discern between good and evil; for who can govern this your great people?"

10 It pleased the Lord that Solomon had asked this. 11 God said to him, "Because you have asked this, and have not asked for yourself long life or riches, or for the life of your enemies, but have asked for yourself understanding to discern what is right, 12 I now do according to your word. Indeed I give you a wise and discerning mind; no one like you has been before you and no one like you shall arise after you. 13 I give you also what you have not asked, both riches and honor all your life; no other king shall compare with you. 14 If you will walk in my ways, keeping my statutes and my commandments, as your father David walked, then I will lengthen your life."

Proverbs 9: 1 - 6   (Roman Catholic, alt. for RCL)

Prov 9:1 (NRSV) Wisdom has built her house,

she has hewn her seven pillars.

2 She has slaughtered her animals, she has mixed her wine,

she has also set her table.

3 She has sent out her servant-girls, she calls

from the highest places in the town,

4 "You that are simple, turn in here!"

To those without sense she says,

5 "Come, eat of my bread

and drink of the wine I have mixed.

6 Lay aside immaturity, and live,

and walk in the way of insight."

PSALM 111   (RCL)

Psal 111:1 (NRSV) Praise the LORD!

I will give thanks to the LORD with my whole heart,

in the company of the upright, in the congregation.

2 Great are the works of the LORD,

studied by all who delight in them.

3 Full of honor and majesty is his work,

and his righteousness endures forever.

4 He has gained renown by his wonderful deeds;

the LORD is gracious and merciful.

5 He provides food for those who fear him;

he is ever mindful of his covenant.

6 He has shown his people the power of his works,

in giving them the heritage of the nations.

7 The works of his hands are faithful and just;

all his precepts are trustworthy.

8 They are established forever and ever,

to be performed with faithfulness and uprightness.

9 He sent redemption to his people;

he has commanded his covenant forever.

Holy and awesome is his name.

10 The fear of the LORD is the beginning of wisdom;

all those who practice it have a good understanding.

His praise endures forever.

111   Confitebor tibi    (ECUSA BCP)

1          Hallelujah!

I will give thanks to the Lord with my whole heart, *

     in the assembly of the upright, in the congregation.

2          Great are the deeds of the Lord! *

     they are studied by all who delight in them.

3          His work is full of majesty and splendor, *

     and his righteousness endures for ever.

4          He makes his marvelous works to be remembered; *

     the Lord is gracious and full of compassion.

5          He gives food to those who fear him; *

     he is ever mindful of his covenant.

6          He has shown his people the power of his works *

     in giving them the lands of the nations.

7          The works of his hands are faithfulness and justice; *

     all his commandments are sure.

8          They stand fast for ever and ever, *

     because they are done in truth and equity.

9          He sent redemption to his people;

he commanded his covenant for ever; *

     holy and awesome is his Name.

10         The fear of the Lord is the beginning of wisdom; *

     those who act accordingly have a good understanding;

     his praise endures for ever.

Psalm 34: 1 - 6   (Roman Catholic)

Psal 34:1 (NRSV) I will bless the LORD at all times;

his praise shall continually be in my mouth.

2 My soul makes its boast in the LORD;

let the humble hear and be glad.

3 O magnify the LORD with me,

and let us exalt his name together.

4 I sought the LORD, and he answered me,

and delivered me from all my fears.

5 Look to him, and be radiant;

so your {Gk Syr Jerome: Heb [their] } faces shall never be ashamed.

6 This poor soul cried, and was heard by the LORD,

and was saved from every trouble.

Psalm 34: 9 - 14   (alt. for RCL)

Psal 34:9 (NRSV)  O fear the LORD, you his holy ones,

for those who fear him have no want.

10 The young lions suffer want and hunger,

but those who seek the LORD lack no good thing.

11 Come, O children, listen to me;

I will teach you the fear of the LORD.

12 Which of you desires life,

and covets many days to enjoy good?

13 Keep your tongue from evil,

and your lips from speaking deceit.

14 Depart from evil, and do good;

seek peace, and pursue it.

34   Benedicam Domi   (ECUSA BCP)

  

9  Fear the Lord, you that are his saints, *

 for those who fear him lack nothing.

10  The young lions lack and suffer hunger, *

 but those who seek the Lord lack nothing that is good.

11  Come, children, and listen to me; *

 I will teach you the fear of the Lord.

12  Who among you loves life *

 and desires long life to enjoy prosperity?

13  Keep your tongue from evil-speaking *

 and your lips from lying words.

14  Turn from evil and do good; *

 seek peace and pursue it.

NEW TESTAMENT:   Ephesians 5: 15 - 20   (all)

Ephe 5:15 (NRSV) Be careful then how you live, not as unwise people but as wise, 16 making the most of the time, because the days are evil. 17 So do not be foolish, but understand what the will of the Lord is. 18 Do not get drunk with wine, for that is debauchery; but be filled with the Spirit, 19 as you sing psalms and hymns and spiritual songs among yourselves, singing and making melody to the Lord in your hearts, 20 giving thanks to God the Father at all times and for everything in the name of our Lord Jesus Christ.

h/t Montreal Anglican

The author has given his readers, apparently new converts, some points regarding conduct as members of the Church. He has told them not to harbour anger, to actively care for the poor, to emphasize people’s goodness in speaking to them, and thus to build up the community. They should cast aside vices, adopt virtuous ways, and forgive and love as Christ has showed them.
Now he tell them that wisdom is a characteristic of Christian living (because we are privileged to share in God’s wisdom and insight through Christ.) Jewish belief was that society would become extremely decadent (“evil”, v. 16) before the Messiah comes: we are to use this time wisely, effectively – to be alert to God’s will (v. 17). (Wisdom and foolishness, v. 17, are opposites.) Joyful fellowship arises from being filled with the Spirit, not drunkenness; show this joy liturgically (“among yourselves”, v. 19), prompted and assisted by the Spirit, “giving thanks” (v. 20) to the Father “at all times” for the whole of creation, in the name of Christ.

Verses 6-20: The vocabulary is reminiscent of the language in the Qumran literature. The author contrasts the children of darkness (disobedience) with the children of light. See also 1QS (Rule of the Community) 5:1-2; 3:10-11; 1:5; 2:24-25. As at Qumran, the light-darkness dualism is wholly ethical and not ontological, as in later Gnosticism. [ NJBC]
Verse 11: “expose them”: NJBC offers reprove them. Jesus made this point: see Matthew 18:15-17. The responsibility to correct sinners was also important at Qumran: see 1QS (Rule of the Community) 5:24-6:1.
Verse 14: “Therefore it says”: These words introduce what appears to be a portion of an early baptismal hymn based on Isaiah 60:1: “Arise, shine; for your light has come, and the glory of the Lord has risen upon you.”. [ NJBC] [ NOAB]
Verses 15-17: “wise ... foolish”: 1QS (Rule of the Community) 4:23-24 says: “... Until now the spirits of truth and of injustice feud in the hearts of man and they walk in wisdom and in folly ...”. [ NJBC]
Verses 15-16: An idea also found in Colossians 4:5. [ CAB] Christians are “wise” because we share in the wisdom of God, per 1:8, 17 and 3:10. Colossians 4:5 says: “Conduct yourselves wisely toward outsiders, making the most of the time.” [ NOAB]
Verse 17: “will of the Lord”: In epistles generally accepted as Pauline, the phrase is God’s will. Did the author slip in phraseology unwittingly because God and Christ are so closely related in his mind? Or did he use “will of the Lord” because his readers are newly baptised, and the baptismal promises are to Christ the Kyrios (Lord)?
Verse 18: This advice is also found in Proverbs 23:31-35: “Do not look at wine when it is red, when it sparkles in the cup and goes down smoothly. At the last it bites like a serpent, and stings like an adder. Your eyes will see strange things, and your mind utter perverse things ...”. [ CAB] At Pentecost (see Acts 2), those who received the Holy Spirit were accused of being “filled with new wine” (Acts 2:13). Wine was consumed abundantly in Greek mystery cults, and at times was abused in Christian gatherings (see 1 Corinthians 11:21).
Verse 19: “sing psalms and hymns and spiritual songs ...”: Colossians 3:16 also speaks of singing “psalms, hymns, and spiritual songs”. [ NOAB] In Acts 16:25, when Paul and Silas are in prison “About midnight ... [they] Silas were praying and singing hymns to God, and the prisoners were listening to them”. In 1 Corinthians 14:26, Paul instructs his readers: “When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up”. See also James 5:13.
Verse 20: Colossians 3:16-17 contains a similar idea: “Let the word of Christ dwell in you richly; teach and admonish one another in all wisdom; and with gratitude in your hearts sing psalms, hymns, and spiritual songs to God. And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him”. [ CAB]

GOSPEL:   John 6: 51 - 58   (all)

John 6:51 (NRSV) 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."

52 The Jews then disputed among themselves, saying, "How can this man give us his flesh to eat?" 53 So Jesus said to them, "Very truly, I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54 Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day; 55 for my flesh is true food and my blood is true drink. 56 Those who eat my flesh and drink my blood abide in me, and I in them. 57 Just as the living Father sent me, and I live because of the Father, so whoever eats me will live because of me. 58 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."

In 20:30-31, John tells us the purpose of the book: that we may believe in Jesus as Christ or Messiah. Thus far, Jesus has emphasized belief in him as divine and as living bread. But now he speaks of a reality. For John, the context is the Church. In v. 51, Jesus says: “the living bread ... that I will give for the life of the world is my flesh”; “whoever eats of this flesh will live forever”. This is how God will save the world: see 3:16-17. Jesus became flesh ( 1:14), i.e. assumed complete human nature. He offered himself to God in death, thus giving life, available to all. “The Jews” (v. 52, possibly some Jewish Christians) take him literally; that to eat someone’s flesh was a Semitic figure of speech for to slander did not make Jesus’ statement easier to understand!
Then v. 53: the only way to salvation (“life”) is through “eat[ing] the flesh ... and drink[ing] his blood”, i.e. just believing in Christ is insufficient. Sharing in the Eucharist provides “eternal life” (v. 54) and resurrection – to union with God. Why? Because it requires faith, trust, that the flesh and the blood are “true” (v. 55), real – the ultimate reality. It is through sharing in the Eucharist that we are joined to Christ. Note the word “abide” (v. 56): it involves remaining in a relationship. Believers dwell in Christ, and he in them, through participating in the Eucharist. Then v. 58: both the Eucharist (Christ) and manna “came down from heaven”, but while manna nourished for a finite time, sharing in the Eucharist is the key to surviving the judgement at the end of time

John does not include the story of the institution of the Last Supper; he assumes that his readers know it. He teaches what it means.
John uses the word “flesh” (Greek: sarx) while the synoptic gospels and Paul use the word “body” (Greek: soma). Paul contrasts the spirit and the flesh. One scholar suggests that John used a more primitive account as a basis for these verses. Perhaps soma was adopted for its wide range of meaning and to avoid confusion with spirit vs. flesh. Ignatius of Antioch (107 AD) uses sarx, as does Justin Martyr (ca. 150 AD) except where he is quoting the synoptic gospels or Paul. [ NJBC]
Jesus giving them his flesh to eat carries two symbolisms:

• Sharing in his life of power and obedience – as well as his death, and
• Sharing in the Lord’s Supper in which his death and his continuing presence with his own are represented. [ CAB]

John never tells us that the “flesh” and the “blood” are received under the forms of bread and wine in the Lord’s Supper. [ BlkJn]
Verse 51: There is an obvious parallel here to the words spoken by Jesus over the bread at the Last Supper, as recorded in 1 Corinthians 11:24 and in Luke 22:19, although allowance must be made for the characteristically Johannine substitution of “flesh” for body and the expansion of for you to “for the life of the world”. [ BlkJn]
Verse 53: The separation of blood from flesh emphasize the reality of Jesus’ death. [ NOAB]
Verse 56: “abide”: Note the sense of remaining in the Christian community. Some scholars consider that inclusion of this verse addresses a later crisis in the community, when some were leaving the Church. “Abide” also occurs in the Farewell Discourses ( 15:4-5), where the disciples are to remain attached to the vine.
Verse 57: “living Father”: The readers know that the Father sent the Son to give life (see 3:16-17). The life the Son has is his Father’s own life, which he has given to the Son (see 5:26). V. 57 extends the type of relationship which exists between the Father and the Son to believers who take part in the Eucharist. The pattern of relationships is like that in the Farewell Discourses: see 14:20-21 and 17:21a. [ NJBC] This verse takes up the theme of v. 26, where Jesus answers the crowd with: “Very truly, I tell you, you are looking for me, not because you saw signs, but because you ate your fill of the loaves”. [ BlkJn]
This passage speaks of salvation many times, sometimes in the present (a present reality) (in vv. 53a, 54a) and sometimes in the future (in vv. 54b, 57b, 58b). Salvation through participating in the Eucharist is happening now, and will happen in the future. While this is obvious in John, it can also be found in Matthew.
This chapter begins with the Feeding of the Five Thousand. To BlkJn, by recording this discourse here, John clearly intends us to understand the Feeding as taking the place of the Last Supper, as the occasion in the ministry of Jesus with which the Church’s celebration of the Eucharist was to be connected. Consistently, while John does tell us of the Last Supper (in Chapter 18), he gives it no eucharistic significance.