Chiều về Emmaus - Christ Appears on the Road to Emmaus

All accounts of the Passover in the gospel clearly show that the disciples refused to believe in the reality of Jesus’ resurrection. Certainly, in the religious thinking of Israel, nothing ever existed which was similar to a resurrection “within history” as an event that could happen in the present. If there was a talk of a “resurrection of the dead” about 150 years before Jesus, it was understood as a promise for the end of time, but not as something that was to happen within life on earth. This is what the texts tell us about what the disciples had experienced: that Jesus lived within the context of his own history, that he was in community, that he was with them on the road, as in the case of the disciples of Emmaus.
In the episode, the disciples were Mark and Cleophas. The latter appeared as a doctor by profession. In Jerusalem, as in all cities and villages of Israel, there were doctors. They were considered artisans. They were only concerned with external medicine: application of bandages, compresses, ointment, and their knowledge of how the human body functioned was limited. Since medicine then had a lot to do with magical remedies, sometimes there was strong resistance against doctors who were considered charlatans or people taking advantage of other people.
Emmaus was a village about 30 kilometers from Jerusalem, in Shephelah, with an extensive flat land area, situated between the mountains of Judah and the coastal plains. During the war of Judas Maccabeus, it was here where the Israelites had encamped (1 Mac 3:57). At present we cannot point out the exact place of Emmaus as referred to in the gospel. In a small Arab village, El-Qubeibeh, is a church reminding us of this account of the Passover. Traces of a Roman street in Jesus’ time can still be found in this village. Another nearby village, Amwas, also claims to have been the venue of said events.
The coming of the Messiah, which for centuries had inspired the people of Israel, was becoming a reality in different ways through the times. After the resurrection, the disciples recognized the much awaited Messiah in Jesus. The life and death of Jesus identified him with the Servant of Justice that the prophet Isaiah had spoken about (Is 42:1-4; 49:1-6; 50:4-9; 53:1-12), more than with the triumphant king, the mysterious heavenly character, or with the vindictive prophet that other people had imagined. Then they realized that the liberation brought about by the Messiah demanded willingness to give up one’s life. But the risen Jesus came to tell them suffering was never the ultimate word; because in the end, there would be life and triumph for those who had committed themselves.
The disciples recognized Jesus “in the breaking of the bread.” In Israel, bread was never cut with a knife. All meals started with this gesture of breaking the bread, performed by whoever presided over the meal. Jesus must have had a particular way of doing it when he ate with his companions, and this was how they were able to identify the unknown pilgrim. In this text, Luke, aside from giving us a Paschal account, also presents to us a Eucharistic scene. The scene of Emmaus is a catechetical account describing the meaning and what the eucharistic gatherings of the first Christian communities were. Through the Word (symbolized here by the conversation between Jesus and the travellers, where the former interpreted the Scriptures for the latter), and through the breaking of the bread (in the communion at the table), the resurrected Jesus makes his presence felt among his disciples.
(Mk 15:12-13; Lk 24:13-35)
Bài Hát: Chiều về Emmau - Lm Thái Nguyên
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