The words for this week are eat and bread the first active, the latter passive.
The concluding short prayer
35. In current practice, the Trinitarian doxology is followed by a brief concluding prayer which varies according to local custom. Without in any way diminishing the value of such invocations, it is worthwhile to note that the contemplation of the mysteries could better express their full spiritual fruitfulness if an effort were made to conclude each mystery with a prayer for the fruits specific to that particular mystery. In this way the Rosary would better express its connection with the Christian life. One fine liturgical prayer suggests as much, inviting us to pray that, by meditation on the mysteries of the Rosary, we may come to “imitate what they contain and obtain what they promise.”
Such a final prayer could take on a legitimate variety of forms, as indeed it already does. In this way the Rosary can be better adapted to different spiritual traditions and different Christian communities. It is to be hoped, then, that appropriate formulas will be widely circulated, after due pastoral discernment and possibly after experimental use in centers and shrines particularly devoted to the Rosary, so that the People of God may benefit from an abundance of authentic spiritual riches and find nourishment for their personal contemplation.
I am unaware of any such experimental use now happening.
One source of apparitions that I follow on the Internet is located at Missionary
Servants of Holy Love,
The overview for all of the liturgical
readings is a journey to
Exodus 16:2-4, 12-15
verse 3 … as we sat by our fleshpots and ate our fill of bread!
verse 4 Then the LORD said to
“I will now rain down bread from heaven for you.
verse 12 Tell them: In the evening twilight you shall eat flesh,
and in the morning you shall have your fill of bread,
The Prophet Micah portrays God taking his people to court. God makes his case against his people by reciting all he has done for them, including verse 12 above.
verse 13 In the evening quail came up and covered the camp.
In Numbers 11, after eating the quail the Israelites became sick. Food is used not only to reward, but also to punish the Israelites.
verse 15 …
“This is the bread that the LORD has given you to eat.”
The idea is not to complain about good fortune, in other words, to accept good fortune cheerfully.
Psalm 78:3-4, 23-24, 25, 54
The antiphon is
verse 24b The Lord gave them bread from heaven.
verse 25 Man ate the bread of angels,
food he sent them in abundance.
verse 54 And he brought them to his holy land,
to the mountains his right hand had won.
A scholar translates verse 54 as follows: “He brought them to his holy land, the mountain his right hand had won.”
Ephesians 4:17, 20-24
verse 17 …in the futility of their minds
verse 21 …as
truth is in
The Lectionary omits verse 26 that refers to a south wind, africum. The African American Bible makes nothing of this use of africum.
verse 4:4b One does not live on bread alone, but by every
word that comes forth from the mouth of God.
The grammarians contribute understanding to this passage.
verse 25b “Rabbi, when did you get here?”
For when, the Greek carries the sense of for how long.
verse 26c you are looking for me not because you saw signs
verse 26d but because you ate the loaves and were filled.
The grammarian points out that the Greek for filled originally referred to feeding animals, for example with hay.
verse 27d …the Father, God, has set his seal.”
The Latin uses a derivative for the
word sign. In other words,
This section of
verse 28 So they said to him,
“What can we do to accomplish the works of God?”
The grammarian points out that do is in the sense of do habitually.
verse 30 So they said to him,
“What sign can you do, that we may see and believe in you?
verse 32c-d it was not
my Father gives you the true bread from heaven
verse 33 For the bread of God is that which comes down from heaven
and gives life to the world.”
The world is not bad, worldliness is not bad, but does need to be infused with the bread of life.
verse 34 So they said to him,
“Sir, give us this bread always.”
“I am the bread of life
whoever comes to me will never hunger,
and whoever believes in me will never thirst.”
The Greek for never carries an emotional overtone, that the Evangelists use to express what others say, but do not use for their own narrative.
To review: the Exodus is about fleeing from sin, living on manna from heaven,
without complaining; Psalm 78
recounts in song what happened during the Exodus, Ephesians tells Christians how to live, not by bread alone, but with an interior life expressing itself in good
For an overview of sources used see the Appendix file.
“… concede, quaesumus, ut haec mysteria
sacratissimo beatae Mariae Virginia Rosario recolentes, et imitemur quod
continent, et quod promittunt assequamur.” Missale Romanum 1960, in festo
 Joyce Rilett Wood, “Speech and Action in Micah’s Prophecy,” the Catholic Biblical Quarterly, Vol. 62, No. 4 (October 2000), 658.
 Brian Britt, “Prophetic Concealment in a Biblical Type Scent,” the Catholic Biblical Quarterly, Vol. 64, No. 1 (January 2002), 47.
Carroll Stuhlmueller, C.P., The
Spirituality of the Psalms (
Sue Gillingham, “From Liturgy to Prophecy: The Use of Psalmody in Second
 J.J.M. Roberts, “The Enthronement of Yhwh and David: The Abiding Theological Significance of the Kingship Language of the Psalms," the Catholic Biblical Quarterly, Vol. 64, No. 4 (October 2002) 677.
 Cassell’s Latin Dictionary: Latin-English
and English-Latin revised by J.
General Editor, The
 Maximilian Zerwick, S.J., English Edition adapted from the Fourth Latin Edition by Joseph Smith, S.J., Scripta Pontificii Instituti Biblico—114—Biblical Greek (Roma: Editrice Pontificio Istituto Biblico, 1994) 149-150.