The texts from the Roman Catholic Lectionary today, the Feast of the Chair of Saint Peter, invite us to the tension between pastoral action modeling the Good Shepherd and interpretation of the institution tradition of the Church initially led by Peter.
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| Beside still waters |
In the reading from the First Letter of Peter, the Apostle gives advice to presbyters on tending the flock of God.
* [5:1–4] In imitation of Christ, the chief shepherd, those entrusted with a pastoral office are to tend the flock by their care and example.1
Psalm 23 is the poem expressing the relationship of the Divine Shepherd with people.
* [Psalm 23] God’s loving care for the psalmist is portrayed under the figures of a shepherd for the flock (Ps 23:1–4) and a host’s generosity toward a guest (Ps 23:5–6). The imagery of both sections is drawn from traditions of the exodus (Is 40:11; 49:10; Jer 31:10).2
The Gospel of Matthew describes Peter’s declaration about Jesus and his commission to “loose and bind”.
* [16:19] The keys to the kingdom of heaven: the image of the keys is probably drawn from Is 22:15–25 where Eliakim, who succeeds Shebna as master of the palace, is given “the key of the House of David,” which he authoritatively “opens” and “shuts” (Is 22:22). Whatever you bind…loosed in heaven: there are many instances in rabbinic literature of the binding-loosing imagery. Of the several meanings given there to the metaphor, two are of special importance here: the giving of authoritative teaching, and the lifting or imposing of the ban of excommunication. It is disputed whether the image of the keys and that of binding and loosing are different metaphors meaning the same thing. In any case, the promise of the keys is given to Peter alone. In Mt 18:18 all the disciples are given the power of binding and loosing, but the context of that verse suggests that there the power of excommunication alone is intended. That the keys are those to the kingdom of heaven and that Peter’s exercise of authority in the church on earth will be confirmed in heaven show an intimate connection between, but not an identification of, the church and the kingdom of heaven.3
Eileen Wirth presumes the presbyters to whom St. Peter addressed this instruction were church officials. However, his admonition should speak to every teacher, parent or supervisor as well as church officials.
It’s sad to talk to Catholics who have left the church because they felt mistreated by a priest who applied rules rigidly when they needed understanding most such as when they were getting divorced. Pope Francis, on the other hand has drawn people to the church by his kindness and leaving the judging to God.
I am blessed beyond words by my mother’s example in how to handle difficult family problems. As my brother said in his eulogy at her funeral, “Mother more than anyone I have known, understood how to provide helpful input when needed without seeming judgmental.” She would calmly listen, giving us all the time we needed to describe the situation. Then she would ask questions and make suggestions. We could accept or reject her ideas since she always used to say that “people are going to do what they need to do.” However, if we had an ounce of sense, we accepted most of her ideas.4
Don Schwager quotes “Who do people say that the Son of Man is?” by John Chrysostom (347-407 AD).
"Note that he is not asking them their own opinion. Rather, he asks the opinion of the people. Why? In order to contrast the opinion of the people with the disciples answer to the question 'But who do you say that I am?' In this way, by the manner of his inquiry, they might be drawn gradually to a more sublime notion and not fall into the same common view as that of the multitude. "Note that Jesus does not raise this question at the beginning of his preaching but only after he had done many miracles, had talked through with them many lofty teachings, and had given them many clear proofs of his divinity and of his union with the Father. Only then does he put this question to them. "He did not ask 'Who do the scribes and Pharisees say that I am?' even though they had often come to him and discoursed with him. Rather, he begins his questioning by asking 'Who do men say the Son of man is?' as if to inquire about common opinion. Even if common opinion was far less true than it might have been, it was at least relatively more free from malice than the opinions of the religious leaders, which was teeming with bad motives. "He signifies how earnestly he desires this divine economy to be confessed when he says, 'Who do men say the Son of man is?'" for he thereby denotes his godhead, which he does also in many other places. (excerpt from THE GOSPEL OF MATTHEW, HOMILY 54.1.6)5
The Word Among Us Meditation on Matthew 16:13-19 wonders if Peter had ever fantasized about doing something else when he was a fisherman. Well, as it turned out, Peter got not only a new job but a new name and a radically different life. He became “the Rock” on which Jesus built his Church. However, unlike Walter Mitty, Peter didn’t suddenly become an imaginary hero. He grew into his new identity, often by making a lot of mistakes along the way. He even denied knowing Jesus at one point! But he kept at it, and eventually he became all that Jesus had envisioned.
This is how it works in our lives as well. When we are confirmed, we often take on a new name, a saint’s name. Then we commit ourselves to continue to grow in holiness as we learn how to yield to the Holy Spirit’s work in our lives. It’s no fantasy. We know that we are weak, but we can take comfort in the fact that the Spirit is powerful and loves to give us his strength.6
An article by Maurice Timothy Reidy, “To the Ends of the Earth” is a critical commentary on Robert Barron's 'Catholicism documentary'.
“Catholicism” is likely to find its way into parish halls across the country. It is being heavily marketed in the Catholic press, and the filmmakers clearly hope it will be used as a catechetical tool. Some of the episodes will work nicely in that regard. In particular, the introduction to Sts. Peter and Paul and the theological explanation of the liturgy are superb. Other episodes, like “Ineffable Mystery of God,” may require a bit more background in the Catholic tradition. The soul-searing images of Catholic art and architecture might even prompt some viewers to consider conversion, just as, for centuries, a trip to Europe often awakened searchers to the beauty of the Catholic tradition.
One virtue of Father Barron’s easygoing style is that it invites conversation, even disagreement. After spending 10 hours with him, I am comfortable enough to mount a few friendly arguments.7
Bishop Robert Barron’s introduction to St. Peter’s sermon in the fourth chapter of the Acts of the Apostles challenges us to contemplate the tension, as interpreted by Vatican II, in the preaching of this shepherd.
St. Peter’s sermon in the fourth chapter of the Acts of the Apostles proposes a very serious challenge to the inclusiveness and non-judgmentalism that is taken for granted in our culture today. The chief of the Apostles says, “He is the stone rejected by you the builders, which has become the cornerstone. There is no salvation through anyone else, nor is there any other name under heaven given to the human race by which we are to be saved.” Stay with how uncomfortable this is—because in a way, that’s the point...8
Friar Jude Winkler comments on the time of Peter’s letter near the end of his decades of being shepherd. “Binding and loosing”, today connected with Reconciliation, was the power of the rabbi to interpret the Law give the rules for the community. Friar Jude asserts that Matthew writes to emphasize the role of Peter as head of the Church.
Fr. Richard Rohr, OFM, recalls that for those of us who were taught that prayer is primarily saying the “right” words in the “right” way, it can be difficult to open up our whole selves to God, but author and spiritual director Teresa A. Blythe offers a wonderful practice that integrates mind, body, and heart. Deep within each of us is a prayer phrase longing to be expressed, what some have named the Prayer of the Heart. It consists of two simple phrases—one said on inhalation and one said on exhalation. Early Christians used to pray, “Come, Lord Jesus,” in this fashion.
Combine your name for God with your longing. For example, if my phrase is “freedom” and the name I choose for God is Christ, my prayer of the heart might be “Freedom, in Christ.” Spend a few moments coming up with your two-part prayerBegin to say—either aloud or silently—your phrase. You may inhale on the name of God and exhale on the desire or vice versa. Spend several minutes breathing this prayer. Make it your own. Allow God to inhabit this prayer.After several minutes of repeating this prayer, sink into contemplative silence. Allow the love of God to fill you and surround you.9
Our prayer of the heart may focus on how we might adopt the nudge of Pope Francis the shepherd should smell like the sheep.
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