After my conversion to Catholicism, I can remember the first time I witnessed a Mass celebrated by a bishop who preached with his crosier in hand. I believe, in fact, was Bishop (now Archbishop) Vigneron of Detroit. I was so powerfully impressed by the symbolism of the bishop teaching in the person of Jesus, the Good Shepherd.
At this time in the Church year, we are working our way
through the Gospel of Mark, approaching the record of the Feeding of the 5,000
(Mark 6). In the next five weeks, we are
going to take a break from Mark in order to meditate on John’s account of the
same event (John 6), which will provide a lengthy opportunity to reflect on the
theology and biblical basis for the Eucharist.
This Sunday, however, we will only read the introduction of the account
of the 5,000, and focus on the issue of leadership for God’s people rather than
the Eucharist itself.
1. Our first reading
comes from the prophet Jeremiah:
Jer 23:1-6
Woe
to the shepherds
who
mislead and scatter the flock of my pasture,
says
the LORD.
Therefore,
thus says the LORD, the God of Israel,
against
the shepherds who shepherd my people:
You
have scattered my sheep and driven them away.
You
have not cared for them,
but
I will take care to punish your evil deeds.
I
myself will gather the remnant of my flock
from
all the lands to which I have driven them
and
bring them back to their meadow;
there
they shall increase and multiply.
I
will appoint shepherds for them who will shepherd them
so
that they need no longer fear and tremble;
and
none shall be missing, says the LORD.
Behold,
the days are coming, says the LORD,
when
I will raise up a righteous shoot to David;
as
king he shall reign and govern wisely,
he
shall do what is just and right in the land.
In
his days Judah shall be saved,
Israel
shall dwell in security.
This
is the name they give him:
"The
LORD our justice."
The “shepherds” of Israel are their leaders, primarily the
king and his servants, but also the priests and prophets. King, priest, and prophet were the basic leadership
roles in ancient Israelite society, and each role was bestowed on an individual
through the ritual of anointing with oil.
In the days of Israel, the king, priests, and prophets of
Judah were leading the people for their own gain, taking advantage of them in
order to enrich themselves (see e.g. Jer 34:8-22). Jeremiah, speaking on behalf of God, promises
the coming of a “righteous shoot” from the line of David, a just king who will
lead God’s people according to God’s law and not simply by the principles of Realpolitik (political expediency). The word for “shoot” or “branch” here is tzemach; its synonym netzer is used in a similar context in
Isaiah 11:1, another prophecy of this righteous son from the line of
David.
Obviously, the authors of the New Testament recognized Jesus
as the promised righteous “branch.”
Matthew in particular sees it as striking that the promised netzer came from the town of netzereth (“branchtown” or “branchton”)
and draws attention to providential “coincidence” in Matt 2:23.
Jeremiah’s prophecy of God’s restoration of good shepherds
is very similar to Ezekiel’s famous oracle about the Good Shepherd in Ezekiel
34. We quote from the heart of the
passage:
Ezek. 34:20 “Therefore, thus says
the Lord GOD to them: Behold, I, I myself will judge between the fat sheep and
the lean sheep. 21 Because you push with side and shoulder, and thrust at all the
weak with your horns, till you have scattered them abroad, 22
I will save my flock, they shall no longer be a prey; and I will judge between
sheep and sheep. 23 And I will set up over them one shepherd, my servant David, and
he shall feed them: he shall feed them and be their shepherd. 24
And I, the LORD, will be their God, and my servant David shall be prince among
them; I, the LORD, have spoken.
Jeremiah and Ezekiel prophesied during the same time period
(early 6th century BC), and shared many things in common, not the
least of which was the conviction that the current leadership of Israel were
“bad shepherds,” but a good shepherd would come one day from the line of
David.
Ezekiel’s prophecy has notable connections to the Gospel
accounts of the Feeding of the 5,000.
This is how Ezekiel described the work of the future good shepherd:
Ezek 34:13 And I will bring them out from the
peoples, and gather them from the countries, and will bring them into their own
land; and I will feed them on the mountains of Israel, by the fountains, and in
all the inhabited places of the country.
14 I will feed them with good
pasture, and upon the mountain heights of Israel shall be their pasture; there
they shall lie down in good grazing land, and on fat pasture they shall feed on
the mountains of Israel. 15 I myself will be the shepherd of my
sheep, and I will make them lie down, says the Lord GOD.
Note that the people of Israel will be (1) fed on the
mountains, (2) with good pasture, and (3) they shall lied down on good grazing
land, because (4) God makes them lie down.
All these themes reappear in Mark 6 and John 6, when Jesus makes the
Israelites lie down on the “much green grass” that covers the mountains where
he is teaching them.
2. The Responsorial
is Psalm 23:
R. (1) The Lord is my shepherd;
there is nothing I shall want.
The
LORD is my shepherd; I shall not want.
In
verdant pastures he gives me repose;
beside
restful waters he leads me;
he
refreshes my soul.
R. The Lord is my shepherd; there
is nothing I shall want.
He
guides me in right paths
for
his name's sake.
Even
though I walk in the dark valley
I
fear no evil; for you are at my side
with
your rod and your staff
that
give me courage.
R. The Lord is my shepherd; there
is nothing I shall want.
You
spread the table before me
in
the sight of my foes;
you
anoint my head with oil;
my
cup overflows.
R. The Lord is my shepherd; there
is nothing I shall want.
Only
goodness and kindness follow me
all
the days of my life;
and
I shall dwell in the house of the LORD
for
years to come.
R. The Lord is my shepherd; there
is nothing I shall want.
Along with John 3:16 and the Lord’s Prayer, Psalm 23 is one
of the most beloved passages in all of Scripture, and one of the most
frequently memorized. Interestingly, it
was one of two sections of the Old Testament (the other being Song of Songs!)
most popular among the Church Fathers to use for sacramental catechesis. The whole psalm may be read as a description
of the Christian sacramental life. The
“restful waters” are Baptism; the “table before me” is the Eucharistic table;
the “overflowing cup” contains the Precious Blood”; the anointing of “my head
with oil” is Confirmation; the “walk
through the dark valley” is death, from which we are resurrected to “dwell in
the house of the LORD” eternally. There
is scarcely a better psalm to be read on this Sunday, when we reflect on Jesus
our Good Shepherd, who in this very Mass will set the table before us and feed
us with his very body. The Eucharistic
table is set “in the sight of my foes,” which points out the mystery of
persecution in the Christian life.
Persecution is never wholly absent, and often powerfully present, for
the follower of Christ. As we in America
watch as various forms of indirect persecution mount under the current
government, let’s pray for deliverance and freedom, not only for ourselves but
more especially for those under Muslim, communist, and other regimes around the
world who face even more visible and violent abuse for their faith.
3. The Second Reading
is from Eph 2:13-18:
Brothers
and sisters:
In
Christ Jesus you who once were far off
have
become near by the blood of Christ.
For
he is our peace, he who made both one
and
broke down the dividing wall of enmity, through his flesh,
abolishing
the law with its commandments and legal claims,
that
he might create in himself one new person in place of the two,
thus
establishing peace,
and
might reconcile both with God,
in
one body, through the cross,
putting
that enmity to death by it.
He
came and preached peace to you who were far off
and
peace to those who were near,
for
through him we both have access in one Spirit to the Father.
The Second Reading is “marching to the beat of its own
drummer” during Ordinary Time, in this case moving through Ephesians regardless
of the theme of the Gospel. Nonetheless,
there are always providential connections.
In this reading, Paul is encouraging Gentile Christians to
be grateful for what God did for them in Jesus Christ. These Gentiles were once “far off” but now
they are “near” by the blood of Christ.
Jesus “made both one”—that is, Jews and Gentiles into one people, the
Church. The “dividing wall of enmity”
St. Paul speaks of is a complex image taken from the actual architecture of the
Jerusalem Temple, which had a physical wall separating the outer court
accessible to Gentiles from the inner precincts only permissible for Jews. St. Paul uses this image of the dividing wall
as a metaphor for the Mosaic covenant (the “Old Covenant”) and its laws, which
due to its ceremonial and ritual requirements prevented Jews from living,
eating, or worshiping with Gentiles—it forced cultural and religious separation
of Jews and non-Jews. However, Christ is
the “one new person”—literally, “the one new Man,” an allusion to Adam. Jesus is the New Adam, a spiritual father of
all people, just as Adam is physical father of both Jew and Gentile. So he brings us “peace,” a concept associated
with Eden. The New Adam leads all his
children back to the peaceful garden of Eden, where we eat from the Tree of
Life (the cross) which bears the fruit of his own body and blood. The Good Shepherd lays down his life for this
sheep.
Combined with the other readings, this passage of Ephesians
reminds us that Jesus came to create of mankind one united flock. In St. Paul’s day the greatest source of
division was the cultural rift of Jew and Gentile, but in our own day his words
urge us to think beyond the divisions in our hearts and in our culture: East
vs. West; First World vs. Third World; Democrat vs. Republican; rich vs. poor, black
vs. white, urban vs. “redneck”, or whatever other category we use to divide “us”
from “them.” Jesus came to remove “us”
and “them” thinking and replace it with “we” thinking. St. Josemaria used to say “Out of a hundred
persons, we are interested in a hundred.”
By that he meant, Christ died for all and wants every individual regardless
of their demographic characteristics to be part of his one flock. We can’t exclude anyone from our love and our
prayer.
The Church is the original organization to work for world
unity. Other movements or organizations
that work for world peace or unity—like the United Nations, the Bahai faith,
and many others—are trying to replicate or reduplicate the mission of Jesus
Christ through the Church. The Church is
God’s plan for human unity. In the
Church, through Jesus Christ, all human beings are called to be reunited in the
family of God.
4. The Gospel is Mark
6:30-34:
The
apostles gathered together with Jesus
and
reported all they had done and taught.
He
said to them,
"Come
away by yourselves to a deserted place and rest a while."
People
were coming and going in great numbers,
and
they had no opportunity even to eat.
So
they went off in the boat by themselves to a deserted place.
People
saw them leaving and many came to know about it.
They
hastened there on foot from all the towns
and
arrived at the place before them.
When
he disembarked and saw the vast crowd,
his
heart was moved with pity for them,
for
they were like sheep without a shepherd;
and
he began to teach them many things.
In the first part of this passage, we see that Jesus is a Good
Shepherd to his under-shepherds, the apostles, and makes the effort to allow
them time for prayer, rest, and refreshment.
This is an important reminder for those that work in some form of
pastoral or religious ministry, because there can be a tendency toward
burn-out. We need to be reminded that
Jesus loves also us, and doesn’t will our self-destruction. We, too, need time for rest, prayer, and
renewal. We, too, need to experience
Jesus as our Good Shepherd before we can be good shepherds for others.
In the second part of this gospel, we see Jesus disembarking
and feeling pity for the people who were “like sheep without a shepherd.” These were descendants of Israel, who were
without a shepherd in many senses. For
example, there was no Son of David, no legitimate king, reigning over
them. A roman governor and an half-Jew
named Herod were their leaders. Even the
religious leaders were corrupt: the high priesthood was from an illegitimate
line of descent, and was more interested in maintaining its own wealth and
privilege by collaborating with the Romans than it was in leading the people to
God through the liturgy. The Pharisees
tried to fill the gap by providing religious instruction for the people, but
their interpretations of the law were so demanding that common people could
never live up to their standards of “cleanliness” and “holiness.”
So Jesus begins to teach them “many things,” which reminds
us that his role as Good Shepherd encompasses the role of Teacher. He teaches them “many things,” not just a
simple Gospel message (“accept me as your Lord and personal savior!”) as
important as that may be. The Christian
life is an entire lifestyle, an entire way of living and being. It includes “many things,” because following
Jesus has implications for how we shop, for what we do in the bedroom, how we
act on the job, the way we raise our kids, etc.
For this reason Jesus did not commission the Apostles simple to “Go
therefore and make disciples of all nations, teaching them all a few simple
principles,” but “Go, therefore, and make disciples, teaching them to observe all that I have commanded you.” So this Sunday’s Gospel reminds us of the
teaching ministry of the Church, and gives encouragement to everyone involved
in Catholic education. In a time when so
many Church institutions of learning have abandoned their mission to
communicate the teachings of Christ, let’s pray fervently at this Mass for
those that remain faithful, that our efforts will be effective in communicating
the Good Shepherd’s teaching to the next generation.
2 comments:
The "leaders" in the time of Jesus were not good, and this is the appearance today of many of our shepherds. They may be doing the best they can, but then again there may be some "wolves in shepherd's clothing" in the Church. When was the last time a priest said, "Because God loves all that exists (Wisdom 11:24) therefore we should will to love all that exists as God does eternally and did on the Cross (at every Mass) especially those in most need of His love (help), those going to hell forever and ever and ever and...."?
When was the last time you heard a sermon on how, "since all times are present to God in their immediacy (CCC 600) therefore God hears in the eternal present tense each of the prayers of Joseph and Mary and He obeys their prayers in the eternal present tense and therefore we should "resolutely join our prayer (CCC 2741) to the single, infinite, indivisible, eternal, always in the present tense prayer of Jesus as He unites His prayer to theirs and they resolutely unite their prayers to His."?
When was the last time you heard a sermon on what it means to "accept the love of truth so that you may be saved" (2Thes. 2:10) and how that is one of those absolutely essential founding stones of a living faith (every faith) and how parents should strive to help their children focus on developing such an "acceptance of the love of truth"?
How many of our shepherds will be held accountable for not teaching all that they should?
How many of us will be held accountable (by God) for not trying hard enough to encourage our shepherds to teach all they should?
Well, actually, the preaching pretty good in Steubenville, so I've heard things like that from the pulpit.
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