One Flock One Shepherd

The texts from the Roman Catholic Lectionary today invite contemplation of how our surrender to the voice of the Spirit in our interior life may open us to the consolation and support of the Good Shepherd in our work to bring justice to the communities to which we are connected.

Community Action

The reading from the Book of Acts is Peter’s Report to the Church at Jerusalem concerning Gentiles being baptized.

 * [11:1–18] The Jewish Christians of Jerusalem were scandalized to learn of Peter’s sojourn in the house of the Gentile Cornelius. Nonetheless, they had to accept the divine directions given to both Peter and Cornelius. They concluded that the setting aside of the legal barriers between Jew and Gentile was an exceptional ordinance of God to indicate that the apostolic kerygma was also to be directed to the Gentiles. Only in Acts 15 at the “Council” in Jerusalem does the evangelization of the Gentiles become the official position of the church leadership in Jerusalem.1

Psalm 42 expresses a longing for God and for His help in distress. Psalm 43 is a prayer to God in time of trouble.

 * [Psalms 42–43] Ps 42–43 form a single lament of three sections, each section ending in an identical refrain (Ps 42:6, 12; 43:5). The psalmist is far from Jerusalem, and longs for the divine presence that Israel experienced in the Temple liturgy. Despite sadness, the psalmist hopes once again to join the worshiping crowds.2

In the Gospel of John, Jesus declares his Love to people as One Flock with One Shepherd.

 * [10:16] Other sheep: the Gentiles, possibly a reference to “God’s dispersed children” of Jn 11:52 destined to be gathered into one, or “apostolic Christians” at odds with the community of the beloved disciple3

Cindy Costanzo comments that Jesus as shepherd provides undeniable love, nourishment, shelter and protection... Jesus is not exclusive but inclusive and welcomes everyone …”I have other sheep that do not belong to this fold….these also I must lead, and they will hear my voice, and there will be one flock”. Jesus embraces us all, we belong and do not have to earn the love and protection provided. Contemplate the following questions, and listen for the response.

 What does it mean to be a sheep in Jesus flock? Do I trust the Good Shepherd to watch over me? Do I listen and know the voice of my Good Shepherd? Have I spent enough time in silence and alone to recognize my Good Shepherd’s voice? What is my response to the Good Shepherd?
Where have I been a Good Shepherd? Where have I walked away “like the hired hand” when I was needed? Where are the wolves in our lives? Busyness, achievement, needing approval, being in control, anger and resentment? Where have I not accepted others, discriminated against others, shunned others and not welcomed them to my fold? When have I resisted sharing my faith, my gifts from God with others?4

Don Schwager asks “Do you know the peace and security of the Good Shepherd who watches over his own?”

 The Old Testament often speaks of God as shepherd of his people, Israel. The Lord is my shepherd, I shall not want (Psalm 23:1). Give ear, O Shepherd of Israel, you who lead Joseph like a flock! (Psalm 80:1) We are his people, and the sheep of his pasture (Psalm 100:3). The Messiah is also pictured as the shepherd of God's people: He will feed his flock like a shepherd, he will gather the lambs in his arms (Isaiah 40:11). Jesus says he is the Good Shepherd who will risk his life to seek out and save the stray sheep (Matthew 18:12, Luke 15:4). He is the Shepherd and Guardian of our souls (1 Peter 2:25).5

The Word Among Us Meditation on Acts 11:1-18 comments that Peter walked them through all the steps that God took him through to make this monumental decision. Let’s see if we can apply Peter’s approach to any decisions we might be facing.

1. God shapes us in prayer
2. He introduces a new idea. 
3. He confirms his word. 
4. He gives us the opportunity to test it out. 
5. He shows us the fruit of our decision. 
Peter’s receptivity to the Holy Spirit opened the Church to millions of people, including us. Who knows what God has in store as each of us follows his leading?6

Friar Jude Winkler provides some background about Cornelius, “the god fearer” and the head of the family baptized by Peter. Two groups in Jerusalem had different requirements for Gentiles who were baptized. Friar Jude comments that Jesus extends the Hebrew tradition of Good Shepherd leadership to being willing to die for the flock.

StAnthonyCompanions · May 4, 2020

Fr. Richard Rohr, OFM, observes that without an interior life and a love of justice, most communities just serve themselves. “We who live in the United States have to look out for this in particular. We’re rather narcissistic as individuals and as a society, always looking out for “Number One,” whether it’s our self, our child, our church, our race, or our political party. But that is clearly not the kind of community Jesus created!” He was always moving beyond the boundaries of his own kinship circles.

 When we named the “Center for Action and Contemplation,” we deliberately put action first. We learn and are healed by committing ourselves to others, especially those at the margins. At one time this type of service was mostly an act of faith, but now we have evidence to back it up: serving others is a healing balm to our own souls. [1] Faith and science support each other on this, as does Step 12 of Alcoholics Anonymous. [2] We do not fully have it until we hand it on to others.7

Our motives to create communities of justice and cooperation point to good shepherd actions that may be energized by the inspiration and support of the Spirit.

References

1	(n.d.). Acts, chapter 11 - United States Conference. Retrieved May 4, 2020, from http://www.usccb.org/bible/acts/11
2	(n.d.). Psalms, chapter 42 - United States Conference. Retrieved May 4, 2020, from http://www.usccb.org/bible/psalms/42
3	(n.d.). John, chapter 10 - United States Conference. Retrieved May 4, 2020, from http://www.usccb.org/bible/john/10
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved May 4, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved May 4, 2020, from https://dailyscripture.servantsoftheword.org/
6	(2020, May 4). 4th Week of Easter - Mass Readings and Catholic Daily .... Retrieved May 4, 2020, from https://wau.org/meditations/2020/05/04/171483/
7	(2020, May 4). Action and Community — Center for Action and Contemplation. Retrieved May 4, 2020, from https://cac.org/action-and-community-2020-05-04/

Leading to Life

The texts from the Roman Catholic Lectionary today challenge us to follow the Good Shepherd as we attend to the promptings of the Spirit to show the path to fullness of life.

Verdant pastures

In the reading from the Book of Acts, Peter is moved by the Spirit and addresses the crowd resulting in the first converts to the Way.

 * [2:38] Repent and be baptized: repentance is a positive concept, a change of mind and heart toward God reflected in the actual goodness of one’s life. It is in accord with the apostolic teaching derived from Jesus (Acts 2:42) and ultimately recorded in the four gospels. Luke presents baptism in Acts as the expected response to the apostolic preaching about Jesus and associates it with the conferring of the Spirit (Acts 1:5; 10:44–48; 11:16).1

Psalm 23 presents imagery of the Divine Shepherd.

 * [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 reading from the First Letter of Peter describes Jesus as the shepherd and guardian of our souls.

 * [2:25] The shepherd and guardian of your souls: the familiar shepherd and flock figures express the care, vigilance, and love of God for his people in the Old Testament (Ps 23; Is 40:11; Jer 23:4–5; Ez 34:11–16) and of Jesus for all humanity in the New Testament (Mt 18:10–14; Lk 15:4–7; Jn 10:1–16; Heb 13:20).3

In the Gospel from John, Jesus begins the Good Shepherd discourse.

 * [10:1–21] The good shepherd discourse continues the theme of attack on the Pharisees that ends Jn 9. The figure is allegorical: the hired hands are the Pharisees who excommunicated the cured blind man. It serves as a commentary on Jn 9. For the shepherd motif, used of Yahweh in the Old Testament, cf. Ex 34; Gn 48:15; 49:24; Mi 7:14; Ps 23:1–4; 80:1.4

Kimberly Grassmeyer feels greatly blessed to have had such meaningful words and images to feed her imagination.

 There is so much beauty in the first reading in which so many were baptized in Christ’s name; in the Psalm that recognizes God is with us always; in the Gospel reading with it’s familiar call to us to see Christ as The Way.  I pray that we each can see ourselves, through a lens of  absolute trust and grace, as the willingly baptized – eager to suffer for good –  following Christ like sheep through the Gate – knowing that our faith will see us through all and redeem us our sins, so that we may dwell in the house of our LORD, forever. Amen.5

Don Schwager quotes “Green pastures and still waters,” by Augustine of Hippo, 354-430 A.D.

 "The pastures that this good shepherd has prepared for you, in which he has settled you for you to take your fill, are not various kinds of grasses and green things, among which some are sweet to the taste, some extremely bitter, which as the seasons succeed one another are sometimes there and sometimes not. Your pastures are the words of God and his commandments, and they have all been sown as sweet grasses. These pastures had been tasted by that man who said to God, 'How sweet are your words to my palate, more so than honey and the honeycomb in my mouth!'" (excerpt from Sermon 366,3,1)6

The Word Among Us Meditation on John 10:1-10 comments that we can read Jesus’ words here as a course correction for his opponents, but we can learn something for ourselves as well. For we are all shepherds for God’s people in one way or another. We are all called to care for his people by following in Jesus’ footsteps. Our “flock” may include our children, our parents, or our catechism class. We may be quiet shepherds welcoming a new family at church or mentoring a coworker. But no matter who is in our flock, we need to remember that the sheep belong to Jesus and not to us. He treasures each one of them and wants us to reflect his own love and self-sacrifice.

 So ask yourself, “How well do I know my sheep? Do I know the names of my coworkers or fellow parishioners? Do I know the challenges my loved ones are facing?” Sometimes we are so busy with our own affairs that we overlook the hurt, weariness, or fear in someone right next to us. But following Jesus’ example, we can set aside our concerns, “call them by name,” and listen to their needs. Perhaps we can even lead them to a place of peace. That’s one small way to be a shepherd for God’s sheep.
“Jesus, help me to lay down my life for your sheep today.”7

Friar Jude Winkler explains how Peter’s proclamation is understood as Jesus is God like Yahweh of the Hebrew Testament. The Letter of Peter reassures the suffering that Jesus is with them. Friar Jude points to the rapid change of image in Jesus discourse as a technique of Hebrew symbolism.

StAnthonyCompanions · May 3, 2020

Fr. Richard Rohr, OFM, asks how can the Center for Action and Contemplation continue to be of service, building on what God has already done with us? How can we offer something of further value that has authority and believability on its own?”

 I’m convinced of and committed to the Christian contemplative tradition as the way through and beyond this era. We hope you consider yourself part of the CAC community and will join us in a reformation that is rising from the margins of our institutions and society. This reformation is nonviolent, beyond the usual binary arguments, and is transforming human consciousness and communities at both the conscious and unconscious levels. Moving forward, what else will change our politics and our religions?8

Our relationship with Jesus as Shepherd leads us to verdant pastures and calls on us to be agents of His loving care in the world.

References

1	(n.d.). Acts, chapter 2 - United States Conference. Retrieved May 3, 2020, from http://www.usccb.org/bible/acts/2
2	(n.d.). Psalms, chapter 23 - United States Conference. Retrieved May 3, 2020, from http://www.usccb.org/bible/psalms/23
3	(n.d.). 1 Peter, chapter 2 - United States Conference. Retrieved May 3, 2020, from http://www.usccb.org/bible/1peter/2
4	(n.d.). John, chapter 10 - United States Conference. Retrieved May 3, 2020, from http://www.usccb.org/bible/john/10
5	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved May 3, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
6	(n.d.). Daily Scripture Readings and Meditations. Retrieved May 3, 2020, from https://dailyscripture.servantsoftheword.org/
7	(n.d.). 4th Sunday of Easter - Mass Readings and Catholic Daily .... Retrieved May 3, 2020, from https://wau.org/meditations/2020/05/03/
8	(2020, May 3). A Community in Transition — Center for Action and .... Retrieved May 3, 2020, from https://cac.org/a-community-in-transition-2020-05-03/

Words of Eternal Life

The texts from the Roman Catholic Lectionary today invite us to contemplate the Divinity of Christ and the Word in which we hear of eternal life.

Life in the Spirit

The reading from the Book of Acts describes healing by Peter in Lydda and Joppa.

 * [9:31–43] In the context of the period of peace enjoyed by the community through the cessation of Paul’s activities against it, Luke introduces two traditions concerning the miraculous power exercised by Peter as he was making a tour of places where the Christian message had already been preached. The towns of Lydda, Sharon, and Joppa were populated by both Jews and Gentiles and their Christian communities may well have been mixed.1

The psalmist responds to divine rescue from mortal danger and from near despair.

 * [Psalm 116] A thanksgiving in which the psalmist responds to divine rescue from mortal danger (Ps 116:3–4) and from near despair (Ps 116:10–11) with vows and Temple sacrifices (Ps 116:13–14, 17–19). The Greek and Latin versions divide the Psalm into two parts: Ps 116:1–9 and Ps 116:10–19, corresponding to its two major divisions.2

In the Gospel of John, Peter proclaims that Jesus has the Words of Eternal Life.

 * [6:63] Spirit,flesh: probably not a reference to the eucharistic body of Jesus but to the supernatural and the natural, as in Jn 3:6. Spirit and life: all Jesus said about the bread of life is the revelation of the Spirit.3

Fr. George Corrigan, OFM, shares thoughts on the interpretation of John 6:63 in the context of the Bread of Life Discourse and the full Gospel of John.

Ronald Fussell comments that the cutting truth of this passage leads him to better understand those distractions in life that lead away from accepting the substance of Jesus’ teachings as revealed in the Gospel. Distractions of work, of the media, and politics prevail amid a context of an increasingly relativistic and pluralistic society. In many ways, we are just as distracted as Jesus’ followers of centuries past.

 In today’s Gospel, when asked about whether he too wanted to leave, Simon Peter responded with a rhetorical question – “Master, to whom shall we go?”  And so too we ask ourselves, to whom shall we go?  It is my hope that as we discern this question in the silence of our hearts, our answer will lead us to a stronger relationship with Christ – expressed through our relationships with others – so that we may continue to set the world ablaze with the Glory of God’s love.4

Don Schwager quotes “Eat Life - Drink Life,” by Augustine of Hippo, 354-430 A.D.

 "'Unless you eat My Flesh and drink My Blood, you shall not have life in you,' says the Lord. Eat life - drink life. You will then have life, and life is complete. Then the Body and Blood of Christ will be life for each person under this condition: what is eaten visibly in the Sacrament be spiritually eaten and spiritually drunk in truth itself." (excerpt from Sermon 102,2)5

The Word Among Us Meditation on John 6:60-69 comments that Jesus’ words are life-giving, but they can still be puzzling. But as we ask the Spirit to help us, they can start to make more sense.

 Finally, Jesus says, “I am the bread of life” (John 6:35). Through the gift of himself in the Eucharist, his presence can become so much a part of us that it flows out of us. So how do we put flesh on that? We become aware that every time we encounter other people, they are encountering Jesus—whether they realize it or not.
How blessed we are! The words of Jesus have the power to change us and, through us, change our world.
“Come, Holy Spirit! Teach me the meaning of Jesus’ words and help me to say yes to him today.”6

Friar Jude Winkler notes the similarities of the healing ministry of Peter to that of Jesus. The Spirit provides inspiration to rise to the challenge of Jesus' words and avoid the murmuring of past generations. Friar Jude comments that the Evangelist presents Peter in an “almost” completely positive light.

StAnthonyCompanions · May 2, 2020

A post from Franciscan Media about Saint Athanasius, Saint of the Day for May 2, outlines the determination of his fourth century bishop to defend the Divinity of Christ in the face of persecution and exile.

Fr. Richard Rohr, OFM, prays we are finding support in this time, possibly from unexpected sources. It seems that it is only when what we are used to is taken away from us that we awaken to new possibilities, even if they were available all along.

The summary today can connect us with a large number of people with experience in liminal space, between the known and the unknown. The Spirit inspires our faith in our relationship with the Trinity, that offers us a share in the Life of Jesus in relationship with Father and Spirit.

References

1	(n.d.). Acts, chapter 9 - United States Conference. Retrieved May 2, 2020, from http://www.usccb.org/bible/acts/9
2	(n.d.). Psalms, chapter 116 - United States Conference. Retrieved May 2, 2020, from http://www.usccb.org/bible/psalms/116
3	(n.d.). John, chapter 6 - United States Conference. Retrieved May 2, 2020, from http://www.usccb.org/bible/john/6
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved May 2, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved May 2, 2020, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Meditations - The Word Among Us. Retrieved May 2, 2020, from https://wau.org/meditations/2020/05/02/
7	(n.d.). Saint Athanasius - Franciscan Media. Retrieved May 2, 2020, from https://www.franciscanmedia.org/saint-athanasius/

A profound change

The texts from the Roman Catholic Lectionary today challenge us to recognize signs that the Spirit is inviting us to profound change in our understanding of the depth of the relationship Jesus desires with us particularly in times of change.

Forward in times of change

The reading from the Book of Acts describes the dramatic conversion of Saul on the road to Damascus.

 * [9:1–19] This is the first of three accounts of Paul’s conversion (with Acts 22:3–16 and Acts 26:2–18) with some differences of detail owing to Luke’s use of different sources. Paul’s experience was not visionary but was precipitated by the appearance of Jesus, as he insists in 1 Cor 15:8. The words of Jesus, “Saul, Saul, why are you persecuting me?” related by Luke with no variation in all three accounts, exerted a profound and lasting influence on the thought of Paul. Under the influence of this experience he gradually developed his understanding of justification by faith (see the letters to the Galatians and Romans) and of the identification of the Christian community with Jesus Christ (see 1 Cor 12:27). That Luke would narrate this conversion three times is testimony to the importance he attaches to it. This first account occurs when the word is first spread to the Gentiles. At this point, the conversion of the hero of the Gentile mission is recounted. The emphasis in the account is on Paul as a divinely chosen instrument (Acts 9:15).1

Psalm 117 calls on the nations to acknowledge God’s supremacy.

 * [Psalm 117] This shortest of hymns calls on the nations to acknowledge God’s supremacy. The supremacy of Israel’s God has been demonstrated to them by the people’s secure existence, which is owed entirely to God’s gracious fidelity.2

The Gospel of John places emphasis on the reality of the flesh and blood of Jesus.

 * [6:54–58] Eats: the verb used in these verses is not the classical Greek verb used of human eating, but that of animal eating: “munch,” “gnaw.” This may be part of John’s emphasis on the reality of the flesh and blood of Jesus (cf. Jn 6:55), but the same verb eventually became the ordinary verb in Greek meaning “eat.”3

Kyle Lierk notes in seven short verses, Jesus says something about eating six times. It is no wonder, if you ask him, that the “Jews quarreled among themselves” upon hearing all of this. These statements are bold, confusing and, like the place where Jesus was born: gritty!

 My sense is that Jesus is inviting those around him, and us today, for a deeply intimate and profoundly personal encounter.  He wants us to both consume and to be consumed by him.  That requires trust and vulnerability.  We like to be the ones in control and he is asking that we surrender our very essence into his substance.  By the basic, bodily act of eating, Jesus seems to desire a consubstantial relationship with the human family.  It is on us, then, to accept this invitation through faith and action.  Where in our daily routines do we find Jesus and how do we absorb and digest what he has to offer us?4

Don Schwager quotes “Abiding in Christ,” by Augustine of Hippo, 354-430 A.D.

 " Jesus recommended to us His Body and Blood in bread and wine, elements that are reduced into one out of many constituents. What is meant by eating that food and taking that drink is this: to remain in Christ and have Him remaining in us." (excerpt from Sermon on John 26,112)5

The Word Among Us Meditation on Acts 9:1-20 asks us to remember, too, that God’s plan doesn’t begin and end with a dramatic conversion. What if Paul hadn’t continued seeking the Lord after his experience on the Damascus road? Most likely he would have returned to his old ways! Remember, it took him ten years before he was ready to go on his first missionary journey—and even then he had his fair share of ups and downs. He knew he had to walk with Jesus day after day if he was going to become the person God wanted him to be. And so do we.

 As the refrain to a popular worship song reminds us, “Step by step, you lead me.” Whatever our initial conversion was like, it’s still going on. Today, try to draw closer to Jesus. If you’ve fallen in some way, rededicate your life to him. You don’t have to look back. You just have to keep pursuing your goal: “the prize of God’s upward calling, in Christ Jesus” (Philippians 3:14).
“Jesus, I give you my life again today. Fill me with your grace, so that I can follow you faithfully.”6

Friar Jude Winkler explores some details in the account of Saul’s conversion that point to commentary on following Roman Law, and cataracts as a consequence of electrocution. Jesus' requirement for eating His flesh is made more difficult to Jewish tradition by adding drinking His blood. Friar Jude suggests the scandal raised by this passage compels contemplation of the truth being expressed.

StAnthonyCompanions · May 1, 2020

A post by Franciscan Media, for the Memorial of Saint Joseph the Worker, reminds us Jesus, too, was a carpenter. He learned the trade from Saint Joseph and spent his early adult years working side-by-side in Joseph’s carpentry shop before leaving to pursue his ministry as preacher and healer. In his encyclical Laborem Exercens, Pope John Paul II stated: “the Church considers it her task always to call attention to the dignity and rights of those who work, to condemn situations in which that dignity and those rights are violated, and to help to guide [social] changes so as to ensure authentic progress by man and society.”

 Saint Joseph is held up as a model of such work. Pius XII emphasized this when he said, “The spirit flows to you and to all men from the heart of the God-man, Savior of the world, but certainly, no worker was ever more completely and profoundly penetrated by it than the foster father of Jesus, who lived with Him in closest intimacy and community of family life and work.”7

After decades of observation, Fr. Richard Rohr, OFM, can honestly say that the United States is a ritually starved culture. We are too easily satisfied with making a sign of the cross or blowing out candles on our birthday cake. True rituals create liminal space (from the Latin word limen, meaning threshold). We need them to help us consciously spend time at the thresholds of our lives. Sadly, our Christian churches often fail to create such liminal space through authentic ritual. Perhaps that is one of many reasons people are leaving churches in the West. You could even say today that the institutions of Christianity themselves exist in liminal space. Author and pastor Brandan Robertson examines the threshold moment of our current religious institutions.

 We are entering a truly liminal space where, for a multitude of reasons, many are leaving the ways they’ve historically worshiped and entering into uncharted territory. On one hand, this is an exciting time in religious history, as we participate in radical and fundamental reforms of our institutions. On the other hand, this process can cause great anxiety for those of us who have devoted our lives to teaching, practicing, and guiding others in a particular spiritual or religious tradition. . . .
What are we to do at such a threshold moment? . . . In moments of transition, we are simply to be. We are to pause and acknowledge that a transition is taking place. Instead of seeking to abruptly pass through a threshold, we are to tarry. . . . A new reality is emerging, but we cannot see beyond the threshold. All we know is that we exist in this moment, where everything is in transition. We may experience a new way of being, but we cannot yet sense what it will look like. [1]8

The call to change is more visible in these difficult times in our society. With guidance of the Spirit we can be open to hear our call as members of the Body of Christ to a deeper relationship with Him and all Creation.

References

1	(n.d.). Acts, chapter 9 - United States Conference. Retrieved May 1, 2020, from http://www.usccb.org/bible/acts/9
2	(n.d.). Psalms, chapter 117 - United States Conference. Retrieved May 1, 2020, from http://www.usccb.org/bible/psalms117:22
3	(n.d.). John, chapter 6 - United States Conference. Retrieved May 1, 2020, from http://www.usccb.org/bible/john/6
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved May 1, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved May 1, 2020, from https://dailyscripture.servantsoftheword.org/
6	(2020, May 1). Saint Joseph the Worker (Memorial) - Mass Readings and .... Retrieved May 1, 2020, from https://wau.org/meditations/2020/05/01/171423/
7	(n.d.). Saint Joseph the Worker - Franciscan Media. Retrieved May 1, 2020, from https://www.franciscanmedia.org/saint-joseph-the-worker/
8	(2020, May 1). Brandan Robertson Archives — Center for Action and .... Retrieved May 1, 2020, from https://cac.org/tag/brandan-robertson/