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"Bwytasant oll a chael digon" | "And all ate and were filled"
English

Addoliad ar Wythfed Sul wedi'r Drindod


Yn ystod y tarddiant coronafirws, mae'r Esgob yn darparu deunydd i gefnogi addoliad ar yr aelwyd ar brif wyliau. Mae hyn yn cynnwys trefn o wasanaeth ar gyfer Litwrgi'r Gair, a myfyrdod wedi'i recordio. Mae testun y myfyrdod hefyd ar gael yma.


Darlleniadau


Rhufeiniad 9:1-5

Ar fy ngwir yng Nghrist, heb ddim anwiredd—ac y mae fy nghydwybod, dan arweiniad yr Ysbryd Glân, yn fy ategu—y mae fy ngofid yn fawr, ac y mae gennyf loes ddi-baid yn fy nghalon. Gallwn ddymuno i mi fy hunan fod dan felltith, ac yn ysgymun oddi wrth Grist, pe bai hynny o les iddynt hwy, fy nghyd-Iddewon i, fy mhobl i o ran cig a gwaed. Israeliaid ydynt; eu heiddo hwy yw'r mabwysiad, y gogoniant, y cyfamodau, y Gyfraith, yr addoliad a'r addewidion. Iddynt hwy y mae'r hynafiaid yn perthyn, ac oddi wrthynt hwy, yn ôl ei linach naturiol, y daeth y Meseia. I'r Duw sy'n llywodraethu'r cwbl boed bendith am byth. Amen.


Mathew 14:13-21

Pan glywodd Iesu, aeth oddi yno mewn cwch i le unig o'r neilltu. Ond clywodd y tyrfaoedd, a dilynasant ef dros y tir o'r trefi. Pan laniodd Iesu, gwelodd dyrfa fawr, a thosturiodd wrthynt ac iacháu eu cleifion hwy. Fel yr oedd yn nosi daeth ei ddisgyblion ato a dweud, “Y mae'r lle yma'n unig ac y mae hi eisoes yn hwyr. Gollwng y tyrfaoedd, iddynt fynd i'r pentrefi i brynu bwyd iddynt eu hunain.” Meddai Iesu wrthynt, “Nid oes rhaid iddynt fynd ymaith. Rhowch chwi rywbeth i'w fwyta iddynt.” Meddent hwy wrtho, “Nid oes gennym yma ond pum torth a dau bysgodyn.” Meddai yntau, “Dewch â hwy yma i mi.” Ac wedi gorchymyn i'r tyrfaoedd eistedd ar y glaswellt, cymerodd y pum torth a'r ddau bysgodyn, a chan edrych i fyny i'r nef a bendithio, torrodd y torthau a rhoddodd hwy i'r disgyblion, a'r disgyblion i'r tyrfaoedd. Bwytasant oll a chael digon, a chodasant ddeuddeg basgedaid lawn o'r tameidiau oedd dros ben. Ac yr oedd y rhai oedd yn bwyta tua phum mil o wŷr, heblaw gwragedd a phlant.


Dyfyniadau o’r Beibl Cymraeg Newydd a’r Beibl Cymraeg Newydd Diwygiedig 2004 hawlfraint Cymdeithas (Brydeinig a Thramor) y Beibl. Cedwir pob hawl.


Testun myfyrdod yr Esgob

Ydych chi wedi sylwi cymaint o sôn sydd yna am fwyd mewn storïau, damhegion ac achlysuron yn yr efengylau? Mae rhannu pryd da o fwyd i'w weld yn ffordd ragorol o ddweud rhywbeth am Dduw, ynghylch perthyn i’n gilydd ac hyd yn oed ynghylch y dyfodol. Mae’r achlysur a ddisgrifir yn yr Efengyl heddiw yn un o'r rhain ac mae ym mhob un o'r efengylau: porthi’r pum mil.

Mae rhai pobl yn meddwl fod Mathew gwneud rhyw fath o gymhariaeth gyda’r hyn a ddigwyddodd yn yr Hen Destament a’r manna yn yr anialwch. Darparodd Duw, ar y ddau achlysur, yr hyn nad oedd ar gael, felly, efallai, ein bod i ystyried Iesu fel math newydd o Foses er yn llawer iawn pwysicach.

Mae eraill yn meddwl efallai fod yna gyfeiriad yma at y Cymun Bendigaidd. Doedd y Cymun ddim wedi’i sefydlu’r adeg hynny, wrth gwrs, felly efallai fod y Cristnogion cynnar yn edrych yn ôl ar hyn ac yn gweld tebygrwydd. I mi, fodd bynnag, mae’r ynni gwirioneddol sydd yn y stori’n troi o gwmpas tri pheth.

  • Tosturi ac iachau Iesu (ad 14)
  • Sut mae Iesu’n gweinidogaethu i’w ddisgyblion er mwyn iddyn nhw weinidogaethu i’r dorf. (ad 16)
  • A’r wyrth, heb lawer o sôn amdani, ond bwytaodd bawb a chael eu bodloni. (ad 20)

Ac rwyf eisiau i ni feddwl beth y mae’r rhain yn ei ddweud wrthym ni am yr Iesu rydyn ni’n ei adnabod ac a yw hynny’n cyd-fynd â’r stori?

Pan oedd Iesu’n gweld pobl mewn angen, doedd o ddim yn edrych arnyn nhw mewn dirmyg a gwawd. Gallai fod wedi dweud y dylen nhw ofalu amdanyn nhw eu hunain. Yn wir, mae’n ymddangos mai dyma’n union beth oedd y disgyblion yn ei feddwl ac yn ei annog i’w wneud. Gallai fod wedi bod yn ddi-hid. Gallai fod wedi gwneud esgusodion a dweud ei fod wedi blino. Ond dywed Mathew ei fod yn tosturio wrth y bobl ac yn iachau eu rhai gwael.

Tosturi yw’r peth amlycaf rydyn ni’n ei weld yn Iesu. Mae’n cael ei ysgwyd gan dynged y rhai mewn angen. Dywedodd rhywun unwaith ein bod yn tosturio pan fyddwn ni, yn hytrach na rhoi pobl eraill yn eu lle, yn rhoi ni ein hunain yn eu lle nhw. Y canlyniad yw ein bod ni’n gweld bywyd mewn ffordd wahanol. Mae gan un o fy hoff emynau Saesneg y llinellau hyn:

And when human hearts are breaking

under sorrow's iron rod,

then they find that self-same aching

deep within the heart of God’.

Mae’n ymddangos i mi mai Duw’n uniaethu â’i bobl sydd wrth wraidd Cristnogaeth. Mae gennym ni Dduw yn Iesu sy’n malio mewn gwirionedd amdanom ni, ein pryderon, ein calonnau a’n bywydau. Pan fydd Iesu’n fy ngweld i, gyda'm holl ffaeleddau a’m pechodau, ei ymateb yw tosturio. Rwy’n meddwl ein bod ni angen y math yma o Dduw a Gwaredwr oherwydd mae'n ein galluogi ni i ymateb, nid gydag ofn ond gyda ffydd.

Wrth gwrs, nid dim ond ‘teimlad' yw tosturi, nid math o empathi gwag. Fel y dywedodd yr Archesgob Desmond Tutu: ‘Os ydych chi eisiau bod yn dosturiol, byddwch yn barod i weithredu’! A dyna oedd ymateb Iesu hefyd. Iachaodd eu cleifion fel arwydd o'r tosturi roedd yn ei deimlo.

Ysgwn i sut y mae hynny’n cyd-fynd â'r Iesu rydych chi’n meddwl eich bod yn ei adnabod. Ydych chi wedi sylweddoli sut y mae Ef yn eich gweld chi ac yn cydymdeimlo â’ch sefyllfa?

Pan oedd y disgyblion yn ei annog i anfon y tyrfaoedd i drefi’r ardal, mae Iesu’n gosod her i’r disgyblion. ‘Rhowch chi rywbeth iddyn nhw i'w fwyta'. A dyna’r her sy’n dal i’n wynebu ni heddiw, yn enwedig yn yr eglwys.

Dydi hi ddim yn ddigon da ceisio troi hyn yn rhywbeth ysbrydol a dychmygu ei bod yn ddigon dim ond porthi eneidiau pobl. Mae’n rhaid gwneud hynny, wrth gwrs, ond mae’n rhaid i ni fwydo’r person cyfan hefyd, fel y gwnaeth Iesu. Ond yr hyn sy'n gafael ynof i yn y rhan hwn o'r darlleniad yw'r ffordd y mae Iesu'n gosod yr her i'w ddisgyblion. Mae’n eu gwneud nhw’n gyfrifol am weinidogaethu i’r tyrfaoedd. Yn gyntaf, y dasg: ‘gwnewch chi rywbeth' meddai, ac yna phan oedd wedi gorffen gweddio, mae'n gwneud iddyn nhw rannu'r bara a'r pysgod i bawb oedd yno. Ac i gloi, y disgyblion sy’n casglu’r darnau ar y diwedd.

Rwy’n clywed weithiau gydweithwyr yn dweud bod angen gwirfoddolwyr yn yr eglwys. Ond, mewn gwirionedd, allai hynny ddim bod yn wir. Mae’r rhai sy’n rhannu ym mywyd yr eglwys, os ydyn nhw’n Gristnogion, yn ddisgyblion. Rydyn ni i gyd yn rhan o’r eglwys ac yn gyfrifol am ei bywyd a’i lles. Dyma pam fod Sant Paul wedi defnyddio’r ddelwedd o gorff â llawer o rannau: mae gan bawb ei swydd, rhywbeth i’w gynnig a rhywbeth i’w roi. Yn llythrennol, does yna ddim darnau sbâr! Mae’r Iesu trugarog yn ein galw ni i weinidogaeth 'rhoi', pob un ohonom ni.

Ysgwn i beth y mae Ef yn galw arnoch chi i’w wneud? Trwy’r disgyblion, Cristnogion, y mae Duw’n gwneud y gwaith godidog o ddod â Theyrnas Dduw i’r ddaear.

Ac, yn olaf, dyna’r wyrth ei hunan. Rhywsut, mewn ffordd nad yw byth yn cael ei esbonio, mae Iesu’n gwneud i’r bara a’r pysgod fynd ymhell iawn! Mae rhai wedi bod yn dyfalu ai'r wyrth yma mewn gwirionedd yw fod Iesu wedi galluogi’r dorf i rannu'r hyn oedd ganddyn nhw. Efallai eu bod wedi rhannu, a byddai hynny wedi bod yn beth da iawn, ond mae hynny'r colli'r pwynt, rwy'n meddwl. Mae stori’n cael ei chyflwyno i ni yn amlwg fe gwyrth o greu:fod yr ychydig sy’n cael ei gynnig yn dod yn wledd enfawr fel nad oedd neb yn cael ei adael yn llwgu.

Pan ysgrifennodd Paul at Gristnogion Corinth ynghylch haelioni, fe wnaeth yr un pwynt: ‘Y mae Duw'n gallu rhoi popeth da i chi’n helaeth, er mwyn i chwi, ar ben eich digon bob amser ym mhob peth, allu rhoi yn helaeth ym mhob gwaith da’ (2 Cor. 9.8). Y pwynt yw fod y wyrth wedi gwneud yn siŵr fod pawb wedi cael digon. A phan fydd Duw'n galluogi hyn, mae yna gyflenwad sy'n ddigonol. Efallai fod hynny’n fwyd i’r newynog, efallai yn fendithion materol eraill. Nid consuriwr yw Duw ond un sy’n ysbrydoli ac yn darparu trwyddom ni (yn union fel y gwnaeth Ef trwy’r disgyblion).

Onid ydym ninnau angen yr un ryddhau o adnoddau i'n cymunedau ac i'n heglwysi? Beth allwn ni ei gynnig y gallai Ef ei gymryd a’i drawsnewid yn fendithion hael i eraill?

Felly, mae hon yn stori adnabyddus gyda llawer iawn i’w ddysgu i ni. Ychydig o weddïau nawr sy'n dilyn y thema hon, yn troi syniad yn ymbil ac yn ymrwymiad newydd gennym ni i fod yn rhan o’r hyn y gellir ei wneud.

Cymraeg

Worship on the Eighth Sunday after Trinity


During the coronavirus outbreak, the Bishop is providing material to support worship at home on the major festivals. This includes an order of service for a Liturgy of the Word, and a recorded meditation. The text of the meditation is also available here.


Readings


Romans 9:1-5

I am speaking the truth in Christ—I am not lying; my conscience confirms it by the Holy Spirit— I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my own people, my kindred according to the flesh. They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises; to them belong the patriarchs, and from them, according to the flesh, comes the Messiah, who is over all, God blessed forever. Amen.


Matthew 14:13-21

Now when Jesus heard this, he withdrew from there in a boat to a deserted place by himself. But when the crowds heard it, they followed him on foot from the towns. When he went ashore, he saw a great crowd; and he had compassion for them and cured their sick. When it was evening, the disciples came to him and said, “This is a deserted place, and the hour is now late; send the crowds away so that they may go into the villages and buy food for themselves.” Jesus said to them, “They need not go away; you give them something to eat.” They replied, “We have nothing here but five loaves and two fish.” And he said, “Bring them here to me.” Then he ordered the crowds to sit down on the grass. Taking the five loaves and the two fish, he looked up to heaven, and blessed and broke the loaves, and gave them to the disciples, and the disciples gave them to the crowds. And all ate and were filled; and they took up what was left over of the broken pieces, twelve baskets full. And those who ate were about five thousand men, besides women and children.


From The New Revised Standard Version (Anglicized Edition), copyright 1989, 1995 by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America.


The text of the Bishop's meditation

Have you noticed how many stories, parables or occasions in the gospels involve food? The sharing of a good meal seems to have been a wonderful way of saying something about God, about belonging to each other and even the future. The occasion described in our Gospel for today is one such and is present in all the gospels: the feeding of the 5000.

Some people think Matthew was drawing a kind of parallel with what took place in the Old Testament and the manna in the wilderness: God provided what was lacking in both occasions so perhaps we are meant to understand Jesus as a new kind of Moses although of greater importance by far.

Others think we might have some reference here to the Holy Communion. That institution hasn’t happened yet of course so perhaps the early Christians looked back on this and saw some similarities? For me however, the real energy in the story centres on three things:

  • Jesus compassion and healing (v14);
  • How Jesus ministers to the disciples so they minister to the crowd. (v16)
  • And a miracle, understated but all ate and were satisfied. (v20)

And I want us to think about what these say to us about the Jesus we know and whether that stacks up well with this story?

When Jesus saw human need, he didn’t look with scorn or derision. He could have said they should sort themselves out. In fact, that appears to be the very thing the disciples thought and urged on him. He could have been apathetic. He could have made excuses about being tired. But Matthew tells us he had compassion on them and healed their sick.

Compassion is one of the most prominent things we see in Jesus. He is moved by the plight of those in need. Someone once said that compassion is aroused in us when instead of putting others in their place, we put ourselvesin their place. The result is that we see life differently! One of my favourite hymns has these lines:

‘And when human hearts are breaking

under sorrow's iron rod,

then they find that self-same aching

deep within the heart of God’.

It seems to me the identification of God with people sits at the heart of Christianity. We have a God in Jesus who truly cares about us, our concerns, our hearts and lives. When Jesus sees me, warts and all, sins and all, his response is that of compassion. I think we need this kind of God and Saviour because it allows us to reach back, to respond not with fear but faith.

Of course compassion is no mere ‘feeling’, a kind of empty empathy. As Archbishop Desmond Tutu said: ‘If you want to be compassionate, prepare for action’! And that was Jesus’ response too. He healed their sick as a sign of that very compassion he felt.

I wonder how that squares with the Jesus you think you know? Have you grasped how He sees you and is moved by your situation?

When the disciples urge him to send the crowds to the local towns, Jesus sets the disciples a challenge: ‘You give them something to eat’. And that’s a challenge to us still today especially in the church.

It won’t do for us to spiritualize this saying and imagine it’s enough to feed people’s souls. That’s crucial of course but we need to feed the whole person too just as Jesus did. But what grips me in this part of the reading is the way Jesus sets the disciples the challenge. He makes them responsible for the ministry given to the crows. Firstly the task: ‘you do something’ he says, then when his prayer is finished he makes them distribute the fish and loaves to everyone assembled. As a postscript, it’s the disciples who gather the pieces at the end.

I sometimes hear colleagues speak about volunteers in the church. But actually that can’t be right. Those who share in the life of the church, if they are Christians, are disciples. We are all part of the church and responsible for its life and well-being. That’s why St Paul used the image of a body of many parts: everyone has a role, something to offer and give. Literally there are no spare parts! The compassionate Jesus calls us to a ministry of ‘doing’, all of us.

I wonder what it is that He is calling you to do? It is through disciples, Christians, that God does the wonderful work of bringing the Kingdom of Heaven to earth.

And then lastly there is the miracle itself. Somehow in a way never explained, Jesus makes the fish and bread go a very long way! Some have wondered whether the real miracle here is that Jesus enabled the crowd to share what they had. Perhaps they did share and that would have been very good but it avoids the issue I think. The story is clearly presented to us as a miracle of creation: the little offered become a great feast so no-one was left hungry.

When Paul wrote to the Corinthian Christians about generosity he made the same point: ‘And God is able to provide you with every blessing in abundance, so that by always having enough of everything, you may share abundantly in every good work’ (2 Cor. 9:8). The point is that the miracle ensured everyone had enough. And when God enables this, there is a supply which is sufficient. It might be food for the hungry, it might be other material blessings. God is not a conjuror of tricks so much as the one who inspires and provides through us (just as he did through the disciples).

Don’t we need the same release of resource for our communities and churches? What can we offer which he might take and transform into a rich blessing for others?

So, a well-known story with much to teach us. Some prayers now which pick up on this theme, turning thought to intercession and a new commitment from us to be a part of what is able to do.