Great and Good Shepherd

The texts from the Roman Catholic Lectionary today invite us to contemplate the image of Sheep and Shepherd as insight to Jesus' mission and our response.

Sheep and Shepherd

The reading from the Letter to the Hebrews concludes in a Benediction.

* [13:17–25] Recommending obedience to the leaders of the community, the author asks for prayers (Heb 13:17–19). The letter concludes with a blessing (Heb 13:20–21), a final request for the acceptance of its message (Heb 13:22), information regarding Timothy (Heb 13:23), and general greetings (Heb 13:24–25).

* [13:20–21] These verses constitute one of the most beautiful blessings in the New Testament. The resurrection of Jesus is presupposed throughout Hebrews, since it is included in the author’s frequently expressed idea of his exaltation, but this is the only place where it is explicitly mentioned. (Hebrews, CHAPTER 13, n.d.)

Psalm 23 praises 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).

* [23:1] My shepherd: God as good shepherd is common in both the Old Testament and the New Testament (Ez 34:11–16; Jn 10:11–18).

* [23:3] Right paths: connotes “right way” and “way of righteousness.”

* [23:5] You set a table before me: this expression occurs in an exodus context in Ps 78:19. In front of my enemies: my enemies see that I am God’s friend and guest. Oil: a perfumed ointment made from olive oil, used especially at banquets (Ps 104:15; Mt 26:7; Lk 7:37, 46; Jn 12:2).

* [23:6] Goodness and mercy: the blessings of God’s covenant with Israel. (Psalms, PSALM 23, n.d.)

In the Gospel of Mark, the return of the Twelve leads to feeding the Five Thousand.

* [6:30] Apostles: here, and in some manuscripts at Mk 3:14, Mark calls apostles (i.e., those sent forth) the Twelve whom Jesus sends as his emissaries, empowering them to preach, to expel demons, and to cure the sick (Mk 6:13). Only after Pentecost is the title used in the technical sense.

* [6:31–34] The withdrawal of Jesus with his disciples to a desert place to rest attracts a great number of people to follow them. Toward this people of the new exodus Jesus is moved with pity; he satisfies their spiritual hunger by teaching them many things, thus gradually showing himself the faithful shepherd of a new Israel; cf. Nm 27:17; Ez 34:15. (Mark, CHAPTER 6, n.d.)

Edward Morse comments about Our Lord’s response – to teach –  that seems anomalous.  During our brief shepherding days, it never occurred to any of us to try to teach the lambs anything.  Herein lies a point of tension in the shepherd/sheep analogy. The shepherd’s motivation to rescue, protect, and preserve the sheep might usefully reveal the heart of God toward his people, but we differ from sheep in some respects. From experience, we know that we are not always gratefully disposed toward the shepherd.  Sometimes we are not as easy to love as an innocent lamb.  But on the plus side, we are apparently teachable!  How will we respond to those lessons?

Lord, thank you for finding us lovable and showing mercy to us, even when we respond ungratefully.  Sometimes we need assurance that you are near, that our cries of “baa” do not offend you, and that your love is never far away.  When we forget this, help us to remind one another.  Help us open our hearts and our ears to receive the teaching that you are sharing with us with humility and gratitude.  Thanks be to God. (Morse, n.d.)

Don Schwager quotes “The good shepherd feeds us with the words of God,” 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!' (Psalm 119:103)."(excerpt from Sermon 366.3) (Schwager, n.d.)

The Word Among Us Meditation on Mark 6:30-34 comments that Jesus’ attention turns from the disciples to the crowd, and he opens his heart to them. Instead of blowing up in anger or seeking to escape their demands, Jesus expands his vision. He doesn’t see just a faceless crowd. He sees in each person a lost sheep, someone who is longing for his word and his touch. And so he willingly cares for them.

In those times, when we face situations like this, we can pause and recall today’s Gospel. We can take just a moment and invite Jesus to be with us and ask for his grace. That may be all we need for our hearts to change. That may be all we need to experience Jesus’ peace and his generosity. Even when we have so little left in reserve, somehow Jesus will make it enough.

“Jesus, fill my heart and make it more like yours!” (Meditation on Mark 6:30-34, n.d.)

Friar Jude Winkler notes that the parenesis in the text yesterday from Hebrews transitions into a benediction with a call to faith and blessings for the community. Jesus models the need for recharging our batteries to maintain our motivation for our mission. Friar Jude shares his experience of Jesus portrayed as both Sheep and Shepherd in ancient mosaics.

 Fr. Richard Rohr, OFM, invites us to find our favorite poem and see if it becomes real in a new way when we do more than read it silently. One of his favorite poets is Rainer Maria Rilke (1875–1926). Here is one of his poems translated from German. Read it aloud or sign it slowly, meditatively.

I believe in all that has never yet been spoken.  

I want to free what waits within me 

so that what no one has dared to wish for  

may for once spring clear  

without my contriving.  

If this is arrogant, God, forgive me, 

but this is what I need to say. 

May what I do flow from me like a river,  

no forcing and no holding back, 

the way it is with children.  

Then in these swelling and ebbing currents,  

these deepening tides moving out, returning,  

I will sing you as no one ever has, 

streaming through widening channels  

into the open sea. (Rohr, 2023)

We can find comfort and tension in the pattern of our relationship to the Good Shepherd in our roles as sheep and as leaders in His flock.

References

Hebrews, CHAPTER 13. (n.d.). USCCB. Retrieved February 4, 2023, from https://bible.usccb.org/bible/hebrews/13?15 

Mark, CHAPTER 6. (n.d.). USCCB. Retrieved February 4, 2023, from https://bible.usccb.org/bible/mark/6? 

Meditation on Mark 6:30-34. (n.d.). The Word Among Us: Homepage. Retrieved February 4, 2023, from https://wau.org/meditations/2023/02/04/601159/ 

Morse, E. (n.d.). Creighton U. Daily Reflection. Online Ministries. Retrieved February 4, 2023, from https://onlineministries.creighton.edu/CollaborativeMinistry/020423.html 

Psalms, PSALM 23. (n.d.). USCCB. Retrieved February 4, 2023, from https://bible.usccb.org/bible/psalms/23?1 

Rohr, R. (2023, February 4). The First Half of Life: Weekly Summary — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved February 4, 2023, from https://cac.org/daily-meditations/the-first-half-of-life-weekly-summary-2023-02-04/ 

Schwager, D. (n.d.). Come Away and Rest a While. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved February 4, 2023, from https://www.dailyscripture.net/daily-meditation/?ds_year=2023&date=feb4 

Serving Truth

The texts from the Roman Catholic Lectionary today remind us of the exhortations to live a good life that are rooted in our life experience with truth and beauty.

Acting for truth and goodness

The reading from the Letter to the Hebrews exhorts us to service that is well-pleasing to God.

* [13:1–16] After recommendations on social and moral matters (Heb 13:1–6), the letter turns to doctrinal issues. The fact that the original leaders are dead should not cause the recipients of this letter to lose their faith (Heb 13:7), for Christ still lives and he remains always the same (Heb 13:8). They must not rely for their personal sanctification on regulations concerning foods (Heb 13:9), nor should they entertain the notion that Judaism and Christianity can be intermingled (Heb 13:10; cf. notes on Gal 2:11–14; 2:15–21). As Jesus died separated from his own people, so must the Christian community remain apart from the religious doctrines of Judaism (Heb 13:11–14). Christ must be the heart and center of the community (Heb 13:15–16). (Hebrews, CHAPTER 13, n.d.)

Psalm 27 is a triumphant Song of Confidence.

* [Psalm 27] Tradition has handed down the two sections of the Psalm (Ps 27:1–6; 7–14) as one Psalm, though each part could be understood as complete in itself. Asserting boundless hope that God will bring rescue (Ps 27:1–3), the psalmist longs for the presence of God in the Temple, protection from all enemies (Ps 27:4–6). In part B there is a clear shift in tone (Ps 27:7–12); the climax of the poem comes with “I believe” (Ps 27:13), echoing “I trust” (Ps 27:3). (Psalms, PSALM 27, n.d.)

The Gospel of Mark details the death of John the Baptist.

* [6:14–16] The various opinions about Jesus anticipate the theme of his identity that reaches its climax in Mk 8:27–30.

* [6:14] King Herod: see note on Mt 14:1.

* [6:17–29] Similarities are to be noted between Mark’s account of the imprisonment and death of John the Baptist in this pericope, and that of the passion of Jesus (Mk 15:1–47). Herod and Pilate, each in turn, acknowledges the holiness of life of one over whom he unjustly exercises the power of condemnation and death (Mk 6:26–27; 15:9–10, 14–15). The hatred of Herodias toward John parallels that of the Jewish leaders toward Jesus. After the deaths of John and of Jesus, well-disposed persons request the bodies of the victims of Herod and of Pilate in turn to give them respectful burial (Mk 6:29; 15:45–46).

* [6:19] Herodias: see note on Mt 14:3. (Mark, CHAPTER 6, n.d.)

Suzanne Braddock comments that the reading from the letter to the Hebrews spells out several admonitions designed to let us live a just life free of fear and secure in the Lord’s love.

In response to the readings,  I ponder how I can live up to the admonitions Paul outlines for us –“ let brotherly love continue. Do not neglect hospitality, for through it some have unknowingly entertained angels” – are just the first of many good rules for living. In this time of pandemic it may be hard for me to entertain visitors, but I can greet all I meet with a smile and a kind word. I can ask their name and use it. Perhaps the bus driver, the fellow parishioner, the nurse in the doctor’s office, the man who hauls garbage, the night cleaning person in my office. So many unnamed people who can be warmed by a little recognition of their worth.  And make my promises sincere and follow up on them! (Braddock, n.d.)

Don Schwager quotes “The Weakness of the Tyrant and the Power of the Beheaded,” by John Chrysostom (347-407 AD).

"Note well the weakness of the tyrant compared to the power of the one in prison. Herod was not strong enough to silence his own tongue. Having opened it, he opened up countless other mouths in its place and with its help. As for John, he immediately inspired fear in Herod after his murder - for fear was disturbing Herod's conscience to such an extent that he believed John had been raised from the dead and was performing miracles (Mark 6:14-16)! In our own day and through all future time, throughout all the world, John continues to refute Herod, both through himself and through others. For each person repeatedly reading this Gospel says: 'It is not lawful for you to have the wife of Philip your brother' (Mark 6:18). And even apart from reading the Gospel, in assemblies and meetings at home or in the market, in every place... even to the very ends of the earth, you will hear this voice and see that righteous man even now still crying out, resounding loudly, reproving the evil of the tyrant. He will never be silenced nor the reproof at all weakened by the passing of time." (excerpt from ON THE PROVIDENCE OF GOD 22.8-9) (Schwager, n.d.)

The Word Among Us Meditation on Mark 6:14-29 asks us to imagine being a guest at a very different feast. This banquet’s host is Jesus, and it takes place every time his people gather to celebrate the Eucharist. Unlike Herod, Jesus is not honoring himself. He is honoring us with the gift of divine life.

At every Mass, Jesus spreads a banquet table for you. He invites you to feast on his word in Scripture and on his own Body and Blood. Ever the attentive host, he goes out of his way to make sure you are made to feel welcome and cared for. Then he asks you to go out into the world ready to show just as much care and concern for everyone around you. Or, to put it another way: “Go in peace, glorifying the Lord by your life.”

“Jesus, thank you for inviting me to your banquet of life!” (Meditation on Mark 6:14-29, n.d.)

Friar Jude Winkler discusses the parenesis that concludes the treatise of Hebrews exhorting readers to live in kindness, brotherly love and faithful marriage.Herod’s fascination about and Herodius hatred of John the Baptist is resolved in weakness to save face. Friar Jude notes the faith and prayer that icons may invoke.

Fr. Richard Rohr, OFM, comments that in her Loving the Two Halves of Life talk, author and poet Edwina Gateley tells of the secure attachment to God she experienced as a child, a result of her first-half-of-life container. Gateley reminds us that while our experience of faith changes, God’s love remains steadfast throughout our lives.

But it is important for us to know that no matter how much life and circumstances may batter and bruise us on this journey of life, the God of our childhood is also the God of our adulthood and is also the God of our old age. God is faithful on this developing journey, ever seducing us along the way to remember who we are and from where we come. Who we are, the daughters and the sons of God, called to reflect the face of God in a suffering world. (Rohr, 2023)

We ponder the tension on our journey between acting on the prompting of the Spirit and settling for a path that does not rock the boat.

References

Braddock, S. (n.d.). Creighton U. Daily Reflection. Online Ministries. Retrieved February 3, 2023, from https://onlineministries.creighton.edu/CollaborativeMinistry/020323.html 

Hebrews, CHAPTER 13. (n.d.). USCCB. Retrieved February 3, 2023, from https://bible.usccb.org/bible/hebrews/13?1 

Mark, CHAPTER 6. (n.d.). USCCB. Retrieved February 3, 2023, from https://bible.usccb.org/bible/mark/6? 

Meditation on Mark 6:14-29. (n.d.). The Word Among Us: Homepage. Retrieved February 3, 2023, from https://wau.org/meditations/2023/02/03/600266/ 

Psalms, PSALM 27. (n.d.). USCCB. Retrieved February 3, 2023, from https://bible.usccb.org/bible/psalms/27?1 

Rohr, R. (2023, February 3). A Secure Attachment to God — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved February 3, 2023, from https://cac.org/daily-meditations/a-secure-attachment-to-god-2023-02-03/ 

Schwager, D. (n.d.). Herod's Guilty Conscience. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved February 3, 2023, from https://www.dailyscripture.net/daily-meditation/?ds_year=2023&date=feb3