Pentecost Sunday – Cycle C – 9 June 2019

Readings: Acts 2:1-11; 1 Cor 12:3b-7, 12-13; Jn 20:19-23

“Something appeared to them that seemed like tongues of fire and rested on them” (Acts)

Three Scriptural Signposts

Pentecost marks the birthday of the Church. While the focus of today’s feast is the Holy Spirit, the stage can also be set for forthcoming Trinity Sunday – by looking at a couple of triads, as follows:

Three traditions appear in today’s readings: (a) Lucan – 1st reading; (b) Pauline – 2nd reading; (c) Johannine – 3rd reading, gospel.

The presence of the Holy Spirit is seen in three symbols: (a) wind; (b) fire; (c) tongues.

1. The first reading tells us that, when the Holy Spirit descends upon Jesus’ disciples in the form of a ‘rush of a mighty wind’ and ‘tongues of fire’, a band of fearful fishermen is transformed into a community of fearless followers. Thereafter, there is no looking back. They will all live and die to proclaim the good news of Jesus Christ. The day that God chooses to send the Spirit is significant: Pentecost. Literally meaning ‘50th day’, ‘Pentecost’ was originally a Jewish feast of thanksgiving for the harvest celebrated seven weeks after the Passover. For us, Christians, it marks the 50th day after Easter. Anyway, it’s important to note that Pentecost attracted thousands of Jews to Jerusalem. These were not only from Palestine but “from every nation under heaven”: the diaspora. It seems that God chooses a kairos, a special, auspicious time for the public outpouring of the Holy Spirit. In this Lucan tradition, Jesus already instructs the disciples to stay in Jerusalem (Lk 24:49; Acts 1:4) and await the “promise of the Father” (ibid.), that “power from on high” (ibid.).  Moreover, there is indication that the apostles have been staying in one place — probably the Cenacle of the Last Supper — “constantly devoting themselves to prayer … along with Mary, the mother of Jesus” (see Acts 1:14). The stage is now set for the outpouring of the Spirit.

2.The three symbols of the Spirit—wind, fire, and ‘tongues’—are very evocative in the Biblical Tradition. God creates the world with ‘ruah’ the ‘wind’ also regarded as ‘spirit’ (Gen 1:2), and when God reveals Godself on Mount Sinai, there is smoke since “the Lord had descended upon it in fire” (Ex 19:18). The ‘tongues’ – Greek, glossa – can be understood both, as ‘tongue’ as well as ‘language’. Thus, upon receiving the Spirit in the form of a ‘tongue of fire’ the apostles begin to speak in ‘tongues’ which, interestingly, are intelligible even to those from the diaspora, including Romans and Gentiles. Each one hears the good news in his/her own language. The apostles’ ability to effectively communicate the good news is incredible since they were known to be simple men, with little formal education. From where did this courage come? Who was behind this ‘miracle of tongues’? The Pentecost, in the Lucan tradition, will be the triggering event for all the events to come in the mission of the apostles, their coworkers and successors.

3.The gospel passage from the Johannine tradition also marks the outpouring of the Holy Spirit—not as public manifestation [like we saw in Luke/Acts] but as a private ‘com-mission’ to the apostles who are locked behind doors “for fear of the Jews”. Jesus’ breathing on them, suggesting vivifying breath or wind, is sign of the giving of His Spirit. Notice the Trinitarian dimension: “As the Father has sent me, so I send you … receive the Holy Spirit.” Three concrete gifts are given to the disciples in this scene: joy, peace and forgiveness. They are “filled with joy,” greeted twice with, “Peace be with you!” and finally, they are entrusted with the ministry of reconciliation: binding and loosing.

Linking the 2nd Reading with the theme of Pentecost and the Holy Spirit

While the first reading in from the Lucan tradition and the gospel from the Johannine, the second reading from the Pauline tradition gives us another very evocative symbol for Church: Body! And, along with the ‘gifts’ we have just discussed – i.e., the gift of speech, as well as the gifts of joy, peace and forgiveness – Paul speaks of “varieties of gifts” with one Lord, Jesus, and one Holy Spirit animating Christ’s Body, the Church.

Three Current Concerns

The ‘Pentecostal’ Concern: Jessica Radcliff, former Catholic, now member of a Pentecostal church says: “The most important thing is the Spirit of God is in these churches. I grew up Catholic and did not experience anything close to what I have experienced in the Pentecostal church. It’s exuberant and lively, and people’s lives get changed.” What do you think?

The Linguistic Concern: The ‘New Education Policy’ (NEP) which was to be implemented by the HRD ministry of the Central Government proposed to make Hindi compulsory nationwide. Doesn’t that go against the ‘gift of tongues’ given to humankind by God’s Spirit? How do we negotiate diversity of language and culture, while maintaining unity and harmony?

The Personal Concern: The first disciples of Jesus were aflame with Pentecostal fire as individuals and as community. What about you and me? Does the fire of the Spirit still burn brightly within me/you or has it been extinguished by waves of pessimism, sadness, lethargy and mediocrity? Jesus said, “I came to bring fire to the earth, and how I wish it were already kindled!” (Lk 12:49) Fire destroys garbage, purifies metal, provides warmth, cooks food and sets engines in motion. Likewise, the fire of the Spirit destroys sin, purifies hearts, provides light, kindles love and energizes human beings for effective ministry. We would do well to pray: “Come, Holy Spirit, fill the hearts of your faithful and kindle in them the fire of your love! Breathe on me, O Breath of God.”

Pope Francis: (Homily at Pentecost-Mass with members of church Movements, 19 May 2013): “The Spirit, the ‘Comforter’, grants us the courage to take to the streets of the world, bringing the Gospel! The Holy Spirit makes us look to the horizon and drive us to the very outskirts of existence in order to proclaim life in Jesus Christ. Let us ask ourselves: do we tend to stay closed in on ourselves, on our group, or do we let the Holy Spirit open us to mission?”

In Lighter Vein: A fire once broke out in the house of a hefty youth who was fast asleep. His friends tried to carry him out through the window but didn’t succeed. Then, they tried to carry him through the door, but failed. The youth was just too heavy and huge. In desperation, one of his friends shouted, “Wake him up, then he’ll save himself!” Engulfed by flames, one certainly doesn’t require assistance to save oneself and others. So is it when one’s heart is aflame with the fire and alive with the breath of the Holy Spirit – one will work wonders!

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Be the Leaven for Heaven. The Ascension of the Lord – Cycle C – June 2, 2019  ….. 53rd World Communications Day

Readings: Acts 1:1-11; Eph 1:17-23; Lk 24:46-53

“You will be my witnesses not only in Jerusalem but to the ends of the earth” (Acts)

Note: The feast of the Ascension was introduced rather late into the liturgical calendar—i.e., only in the 4th century—since it was not held to be a ‘historical event’ that happened forty days after Jesus’ resurrection. If Jesus’ heavenly ascension and enthronement did, indeed, take place 40 days after the resurrection, then, the question arises: What was Jesus doing on earth for 40 days before the Ascension?  Thus, rather than consider the Ascension as a historical commemoration, it is very important to understand its relevance for our pastoral practice and our Christian mission.

Three Scriptural Signposts:

1. Every year, the 1st and 2nd readings on Ascension Day are the same. There is only a change in the gospel reading. In this Cycle C, we have two accounts of the Ascension by the same author, evangelist Luke, namely: (a) In the first reading from the ‘Acts of the Apostles’ that takes place 40 days after Easter; and, (b) In the Gospel passage that takes place on Easter Day itself. On the one hand, the Gospel looks backward to Jesus’ earthly life and reminds us that his life—including the post-Easter revelations of Jesus as alive after his passion—came to a definitive end. We can no longer know Jesus as he was on earth. On the other hand, the reading from ‘Acts’ looks forward to the future – “the promise of the Father,” which is the gift of the Holy Spirit and the worldwide mission of the Church.

2.The reading from the Acts mentions Jesus’ assurance to his disciples that His Father’s promise of the Holy Spirit will, indeed, be fulfilled.  The ‘baptism with the Holy Spirit’ will be different from the water-baptism administered by John, the Baptist, since, with the outpouring of the Holy Spirit, all the disciples will be totally transformed. The disciples raise a question about the restoration of the ‘kingdom of Israel’ since that was a common expectation among the Jews. However, Jesus’ answer indicates that the kingdom will now not be confined to Israel alone, but he tells them: “You shall be my witnesses in Jerusalem and in all Judea and Samaria and to the ends of the earth.” [This is repeated in the gospel passage]. In other words, the whole earth is the fertile field for the sowing of the Good News and the spread of God’s kingdom. After entrusting them with the mission, they see Jesus being “taken up” as they gaze at the clouds. The prevalent understanding of that time was that the abode of the gods is ‘up’ and ‘above’. The reprimand of the two men in white robes (angels) was probably addressed to those in the community who wasted their lives apparently doing nothing except claiming that there were waiting for Christ to return.

3. The gospel passage resembles a farewell scene with Jesus imparting a blessing to his disciples before departing heavenward. However, unlike other farewells that are normally tearful, the disciples “returned to Jerusalem with great joy” for they felt Jesus’ presence in their midst. In both the Ascension accounts, the disciples are told, “You are my witnesses,” and are assured to receive “power from on high.” The Holy Spirit will empower them to be witnesses. But, being a minority, they will have to function like salt or leaven or light. They are to be ‘the leaven for heaven’, so to say.

Linking the 2nd Reading with the theme of the Ascension and Heaven:

With a tone of prayerful praise, Paul provides a very captivating view of salvation history with Christ as the centre of the cosmos so as to “have the eyes of your heart enlightened”! We are to be a joyful, hopeful people since Christ has ascended into heaven. Thus, let us remember: (a) We are all chosen to be witnesses to the crucified-risen-ascended Jesus, and (b) We must proclaim hope of heavenly bliss with Christ who is now Lord of Creation. Once again, be the leaven for heaven!

Pope Francis’s Message for 53rd World Communication Day: [Full text available on the Internet].

“Our capacity for understanding and communication among human persons is based on the communion of love among the divine Persons. God is not Solitude, but Communion; God is Love, and therefore communication, because love always communicates; indeed, it communicates itself in order to encounter the other. In order to communicate with us and to communicate himself to us, God adapts himself to our language, establishing a real dialogue with humanity throughout history … The Church herself is a network woven together by Eucharistic communion, where unity is based not on ‘likes’, but on the truth, on the ‘Amen’, by which each one clings to the Body of Christ, and welcomes others.”

Three Contextual Concerns:

The Leaven Concern: It’s not easy to be a witness to Christ in India where Catholics are less than 2% of the total population. Our challenge is to be like ‘leaven in the dough’ or ‘salt in food’ – neither too much, nor too little; but just right! Paul says, “a little yeast leavens the whole dough” (Gal 5:9). Do we witness to the gospel wherever we go and in whatever we do?

The Heaven Concern: We have become so consumeristic and materialistic in our lifestyles that we tend to push out heaven on the back burner. “Eat, drink, and be merry; for tomorrow we shall die” is the popular adage by which many people live even if they profess to be ‘spiritual’ or ‘religious’. There is need to check ourselves, first, and then challenge others. Paul writes: “Our homeland is heaven and it is from there that we expecting a Saviour, Our Lord Jesus Christ” (Phil 3:20).

The Communications’ Concern: We have become slaves of the mobile-phone and internet and cannot do without these. Pope Francis says that many are becoming “social hermits”! We use plenty of devices and exchange hundreds of clips, SMSs and visuals without really communicating. Am I discreet about my use of communication devices? How can I more effectively use the InfoTech Revolution to carry the Good News to the ends of the earth?

In Lighter Vein: When a parish priest peeped into a bar, he was shocked to see many of parishioners drinking in it. Angry, he rounded them up and shepherded them into his church. After scolding them for drinking, he asked: “How many of you want to go to heaven?” All raised their hands, except one. “Don’t you want to go to heaven?” asked the priest, irritated. “No!” said the drunk resolutely. “You really mean to say you don’t want to go to heaven when you die?” asked the priest again.  The man smiled, “Of course, I want to go to heaven when I die. I thought you’re going there right now! Now, I want to get back to the bar!”

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By Rev. Fr. Francis Gonsalves, S.J.

CCBI Exec. Secretary for Theology & Doctrine

(Email: fragons@gmail.com)

Sixth Sunday of Easter – Cycle C – 26 May 2019        

Readings: Acts 15:1-2, 22-29; Rev 21:10-14, 22-23; Jn 14:23-29

“The Counsellor, the Holy Spirit, whom the Father will send in my name, will teach you ” (Jn)

Three Scriptural Signposts:

1. We often think that there was a ‘golden past’ in Christianity when there were no quarrels and divisions among the early Christians. This is only partly true; for, although we have heartwarming passages in scripture like Acts 2:41-47 and Acts 4:32-37, in this same Book, we see today the presence of division or rather ‘difference in opinion’ between two groups of newborn Christians: (a) Jews converting to ‘The Way’ of Christ; and, (b) so-called ‘Gentiles’—also considered as ‘pagans’—who desired to become followers of Christ. The former group regarded themselves as ‘God’s Chosen People’ since they were bound by the Mosaic Covenant, the outward sign of which was circumcision (see Gen 17:9-19). After converting to Christianity, believing themselves to be the ‘New Chose People’, they desired that everyone who followed Christ should also continue this ritualistic, covenantal tradition. By contrast, Paul and Barnabas, who were ‘going forth’ to proclaim the Good News to the non-Jews disagreed with this opinion. Therefore, the apostles and elders convened the ‘Council of Jerusalem’ approximately around the year 50 AD to resolve this issue. The Council of Jerusalem (see also Gal 2:1-12) provides a map or model for all subsequent Councils. Here, Paul, Barnabas, Peter and James are the dramatis personae. Setting aside details of the debate, the outcome is worth noting: “It has been decided by the Holy Spirit and by ourselves not to saddle you with any burden beyond these essentials.”

2. At the very birth of Christianity, we see that: (a) A very prominent role is given to the prompting of the Holy Spirit; for, the apostolic community believes that God’s Spirit takes its decisions, and, (b) The Church authorities enforce upon believers only essentials, making Christian beliefs not burdensome but liberating and life-giving. Indeed, salvation in the ‘New Covenant’ does not consist in adding or shedding matters peripheral, but in faith in the Crucified-Risen Christ and in love for God shown in love for one’s neighbour. Hence, the ‘minimum requirement’ for Christian converts by way of religious observances are only three: [1] abstinence from food sacrificed to idols. This was to ensure that no scandal was given, since eating food (usually meat) offered to idols would suggest belief in and worship of idols. [2] refrain from eating a strangled animal since it was believed that ‘blood’ (symbolizing life) came from God and had to be given back to God, which did not happen when an animal was strangled. [3] Avoid unchastity since there were prescriptions and proscriptions for certain relationships and marriages (see Lev 18:6-18).

3. In today’s gospel passage from the ‘farewell discourses’ of John’s Gospel, Jesus promises the coming of the Counsellor, the Holy Spirit. The Spirit is described in various editions of the Gospel by the words Advocate, Paraclete, Teacher, Helper and so on. The Holy Spirit “will teach you everything and bring to your remembrance all that I have said to you.” Teaching implies ‘teaching of God’s word’, and the ‘remembrance’ refers to the Spirit’s action in the sacraments. Thus, during the Eucharist the priest invokes the power of the Spirit (epiclesis) to enable the community to remember Jesus (anamnesis). We must stress the role of the Holy Spirit in the life of the Church and also in the life of individual Christians. Is not the Council of Jerusalem a fine example of the Holy Spirit “teaching” the early Church and “bringing to remembrance” what is essential and what is not?

Linking the 2nd Reading with the theme of the Spirit, Heaven and Jerusalem

The 2nd reading gives us a here-and-now glimpse of the ‘new Jerusalem’ that is heaven. Here, the Bride of Christ, the Church, will dwell forever. There is an element of continuity-in-discontinuity since there are symbols that refer to the old Israel: the twelve gates, tribes, and angels. But twelve also refers to the apostles who live by the light of the Lamb (Christ). The seer John writes, “I saw no temple in the city.” Formerly, the Temple of Jerusalem was its centre and pride. But, now, it becomes redundant since Christ, the Lamb, has been sacrificed and raised. The Lamb of God, will now be present to the community through word and sacrament, as today’s Gospel indicates.

Three Lights from Catholic Tradition:

St Augustine of Hippo (354 - 430 AD) – “In essentials, unity; in non-essentials, liberty; in all things, charity.”

St. Vincent of Lérins (died c.445) – “Now in the Catholic Church itself we take the greatest care to hold that which has been believed everywhere, always and by all. That is truly and properly ‘Catholic’, as is shown by the very force and meaning of the word, which comprehends everything almost universally. We shall hold to this rule if we follow universality, antiquity and consent.”

Pope Francis: – “Discernment means to ‘expose’ oneself, to go out of the world of one’s convictions and prejudices to open oneself to understand how God’s Spirit is speaking to us, today, in this world, in this time, in this moment, and how God speaks to me, now.”

Two Current Concerns:

Concern for [Non]-Essentials: Today, we sometimes hear people boasting: “We are ancient and ‘original Catholics’, while others are ‘converts’.” Consequently, there is tendency to foist a lot of rituals and traditional practices on those who convert. Are we justified in forcing newborn Christians to accept all these? What is essential in Christianity? What is not?

‘Back to the Basics’ Concern: Christianity is not a religion of rules, regulations, do’s and don’ts—rather, it is a religion of ‘encounter’, of a person, Jesus! Every Christian ought to strive to reach out to the other(s) and to be ‘another Christ’ by way of word, witness and works.

In Lighter Vein: Joshua, a young Jew, fell in love with Mary, a devout Catholic. When Joshua proposed to Mary, she sought counsel from her parents, each of who advised her differently. “Convert him to Catholicism!” commanded Mary’s dad, but her mum said, “Love him tenderly and God’s Spirit will work wonders!” Mary’s dad wouldn’t give in and ordered her to work hard at converting Joshua to Catholicism. Mary obeyed and Joshua was duly converted. Weeks later, Joshua called off the marriage. “What’s up?” asked Mary’s dad. Mary sobbed: “Joshua wants to become a priest!”

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By Rev. Fr. Francis Gonsalves, S.J.

CCBI Exec. Secretary for Theology & Doctrine

(Email: fragons@gmail.com)

Fifth Sunday of Easter – Cycle C – 19 May 2019   

Readings: Acts 14:21-27; Rev 21:1-5a; Jn 13:31-33a, 34-35.

“They declared … how God had opened a door of faith to the Gentiles” (Acts)

Three Scriptural Signposts

1. During the Easter season, the Church places before us passages from the ‘Acts of the Apostles’ since this is a ‘seedling church’ that is taking root and bearing fruit. The first reading describes the homeward leg of the ‘first missionary journey’ where Paul and Barnabas revisit the communities they had founded. This was the shortest of his journeys lasting a little more than two years—approx. from 46 AD to 48 AD—marked with many difficulties and persecutions and described in Acts, chapters 13 & 14. Paul would normally preach to both, Jews and Gentiles. Of these two groups, he faced colder response and endured more persecutions from the Jews as compared to his experiences with the so-called ‘Gentiles’ who more readily accepted the Good News and Christ as their Saviour. Paul realistically cautions the new converts that they, too, “through many persecutions … must enter the kingdom of God.” Noteworthy in this passage is Paul’s pastoral practice. Aware that the faith of the new converts would require careful nurturing, Paul and Barnabas: “strengthened the souls of the disciples and encouraged them to continue in the faith.”

2.While Paul and Barnabas are eager to preach and strengthen the faith of the newly baptized Christians, they are also aware of the need for certain church-structures to be set up with proper personnel to minister to the flock. Therefore, they “appoint elders” after “prayer and fasting and entrusted them to the Lord in whom they had come to believe.” They are keen to ensure that Spirit-gifted charisms are channelized for meeting certain pastoral needs. It is important to note that the newborn church is being built both, by God’s grace, as well as by human effort. In this first missionary journey, on the one hand, Paul and Barnabas proclaim the word at Pisidia, Pamphylia, Perga, Attalia and Antioch, which shows their tireless ‘activity’; while, on the other hand, they also give an account “of all that God had done with them” (passive). God was the prime actor, so to say; while they were only God’s instruments. The passage ends beautifully by stressing that it was God—and not the apostles—who “opened the door of faith to the Gentiles.” Mission becomes effective and fruitful only when the missioner and disciple surrenders to God.

3. The gospel passage is part of Jesus’ farewell discourse at the Last Supper. It begins with, “When Judas had gone out, Jesus said to his disciples …” This departure of Judas from the table is the prelude to Jesus’ passion which, in the gospel according to John, is also part of his glorification. Jesus’ passion 🡪 crucifixion 🡪 death 🡪 resurrection are all steps in the whole process of glorification; for, Jesus’ total and perfect surrender to his Father is the wellspring of his glorification. Like a father leaving his children for a prolonged, dangerous mission, Jesus addressed his disciples with words of tenderness. He says, “Little children …” and predicts that they will, indeed, miss his physical presence. However, Jesus gives them a new commandment: “Love one another … Just as I have loved you, you also should love one another.” This love is going to be the hallmark, the distinguishing character for all disciples—present and future: “By this everyone will know that you are my disciples.” While ‘love’ is an old teaching found even in the First Testament, there are two ‘new’ components in Jesus’ love-commandment: (a) Jews understood only fellow-Jews as their ‘neighbour’; hence, their love was exclusive and their circle was closed to non-Jews. By contrast, Jesus’ new love-commandment embraced everyone. (b) Jesus’ love was total and unconditional—even to the extent of dying on account of love for the other.  

Linking the Second Reading to the Theme of Faith and Love:

While the first reading speaks of the new faith of the newly-baptized Christians and the gospel has the ‘new commandment’ given by Jesus, the second reading from Revelation describes John the Seer’s vision of “a new heaven and new earth”. These ‘new things’ have been established in principle through Jesus’ resurrection, which gives us a foretaste of heaven when “God will wipe away all tears from their eyes; there will be no more death, and no more sadness.” The reading ends with, “See, I am making all things new.” Here, too, one can stress the need for God’s action, as well as the cooperation of humankind to bring about newness—in faith, hope [heaven], love.

Three Lights from Catholic Tradition:

1. Tertullian’s Letter ‘Apologeticus’ in 197 AD to the Roman authorities to plead for justice for the church in the face of cruel opposition: “See how they [Christians] love each other, indeed, but see also how they live their lives in courageous holiness. The early Christians practiced disciplined living for the sake of Christ in a world that neither understood them nor welcomed their strange ways.”

2. Pope Emeritus Benedict XVI published two documents on love. Deus Caritas Est (2005) described the dynamics and demands of love. Later, in Sacramentum Caritatis (2007), he explained how we encounter the God of Love in the ‘Sacrament of Love’, the Eucharist. He wrote: “Love can be ‘commanded’ because it has first been given.” Indeed, Jesus’ self-oblation is the model and motive of all our acts of self-giving.

3. Pope Francis in Evangelii Gaudium (2013) writes: “A Church which ‘goes forth’ is a Church whose doors are open” [n.46] … and, “The Church is called to be the house of the Father, with doors always wide open. One concrete sign of such openness is that our church doors should always be open, so that if someone, moved by the Spirit, comes there looking for God, he or she will not find a closed door” [n.47].

Reflection: Jesus says, “By this [selfless love] will everyone know that you are my disciples.” In India, where Christians are barely 2% of the total population, can the believers of other religions say of us as they did of Christians in the early church: “Look how these Christians love one another!”? Sadly, instead of uniting us, religion has often divided us into sects and denominations.

In Lighter Vein: Sam once asked his little neighbour, Samantha, “Are you a Catholic?” Samantha replied solemnly, “No, we belong to another abomination!” Christian denominations have become abominations in the sight of God. If God is to “open the doors of faith” for people of other religions to enter the church, we Christians must open the doors of love.

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By Rev. Fr. Francis Gonsalves, S.J.

CCBI Exec. Secretary for Theology & Doctrine

(Email: fragons@gmail.com)

4th Sunday of Easter – Cycle C – 12 May 2019   – Vocation Sunday & Mothers’ Day

Readings: Acts 13:14,43-52; Rev 7:9,14b-17; Jn 10:27-30

“My sheep hear my voice, and I know them, and they follow me” (Jn)

Three Scriptural Signposts:

1. Shepherd, sheep, lamb and flock appear prominently in today’s three readings. Being ‘World Day of Prayer for Vocations’ as well as ‘Mothers’ Day’ our focus could be on the ‘voice of the Good Shepherd’ and the Christian commitment (vocation) to follow Christ by being ‘motherly shepherds’, so to say, who are caring and compassionate towards the flock. The Bible contains some 400 references to sheep and another 100 to shepherd. This prominence grows out of two phenomena: (a) the importance of sheep to the agricultural life of the Israelites, and (b) the qualities of sheep and shepherds, which made them very apt sources of metaphor for spiritual realities. Abraham, Isaac, Moses, David and Amos were shepherds (Gen 12:16; 26:14; Ex 3:1; 2 Sam 7:8; Amos 1:1) and Rachel (Gen 29:9) and the daughters of Jethro (Ex 2:16) were shepherdesses. Shepherds are providers, protectors and caring guides of sheep. Consequently, sheep are instinctively sensitive to shepherds’ voices and follow them knowing that they are safe. Lambs were also often victims in sacrifices. Hence, Biblical imagery develops themes of: (a) leaders as shepherds, (b) the chosen people as God’s sheep, (c) God as shepherd, and, (d) the Messiah as shepherd-and-lamb.

2. One might assume that today’s gospel passage belongs to John’s ‘good shepherd discourse’. This is incorrect since the good shepherd discourse (Jn 10:1-18) deals with the shepherd and sheep-gate, whereas today’s passage (vv. 27-30) specifically deals with the sheep. Sheep know shepherds and follow them by instinct rather than by the use of any intellect, discernment and free will. By contrast, Jesus says: “My sheep—namely, you and I—hear my voice, and I know them, and they follow me.” The three essentials in this 2-way relationship are: [i] listening; [ii] knowing; [iii] following. Our ‘vocation’—from the Latin ‘vocare’—is precisely hearkening to His call conscientiously as the outcome of careful, daily listening. Careful and constant listening leads to a deepened knowledge of Jesus, which, ultimately, overflows into following in His footsteps. Unlike ‘sheepish listening’ our vocation demands a discerning mind and heart, as well as the hands and feet for a total, joyful and generous response to His voice. This could lead to difficulties, dangers and even death as bold martyrs have shown us down through the Christian centuries. We see some of this in the first reading.

3.The first reading describes the ‘first missionary journey’ of Paul and Barnabas. The pattern of events is typical of the missionary journeys: the apostles preach in synagogues; a certain number of Jews and Gentile converts to Judaism believe, while others reject the message and incite opposition against the apostles, who then turn to the Gentiles. The proclamation of God’s word has no promise of success, but the pastor must proclaim it whether it is accepted or rejected. Interestingly, although the shepherd-disciples face jealousy, criticisms and severe persecutions, we are told that as fruit of their proclamation of the word, “the disciples were filled with joy and with the Holy Spirit.”

Linking the Second Reading with the Theme:The second reading from Apocalypse is normally associated with All Saints Day. Many martyrs who have “been through the great persecution” and have been “washed in the blood of the Lamb” (Jesus) now enjoy their heavenly reward. Symbolically, “The Lamb who is at the throne will be their shepherd and will lead them to springs of living water; and God will wipe away every tear from their eyes.” Here, Jesus is both, shepherd-and-lamb. The theme of experiencing deep and lasting joy after going through trials and tribulations once again appears here.

The Psalm (100): The dual theme of sheep/flock as well as joy resounds in the psalm with the response: “We are his people, the sheep of his flock” and the opening verse: “Cry out with joy to the Lord, all the earth!” Easter is a feast of joy. Those who listen to Jesus’ voice and follow Him in their vocation will concretely experience this joy.

Three Contextual Concerns:

The ‘Mother’ Concern: Christianity and the Church are sometimes accused of mainly showing the world a masculine, fatherly face. However, the Church is ‘Mother’ with a special devotion to Mother Mary. Today, let’s acknowledge the role of mothers in the Church—who selflessly provide families with spiritual food.

The Vocational Concern: Vocations to the priesthood and religious life are dwindling not only because of demographic or materialist reasons but also because we, as pastors, neither listen attentively to The Shepherd nor faithfully serve the sheep. Perhaps we need to promote vocations more by our example than by our words?

The Ecumenical Concern: Jesus says, “My Father, who has given them [sheep] to me, is greater than all, and no one is able to snatch them out of the Father’s hand. I and the Father are one.” Today, there are so many sheepfolds [denominations] with sheep stealing and competition among churches. Let us pray for church unity.

Pope Francis’s message for ‘World Day of Prayer for Vocations’ 2019: “There can be no greater joy than to risk one’s life for the Lord! I would like to say this especially to you, the young.  Do not be deaf to the Lord’s call. If he calls you to follow this path, do not pull your oars into the boat, but trust him. Do not yield to fear, which paralyzes us before the great heights to which the Lord points us. Always remember that to those who leave their nets and boat behind, and follow him, the Lord promises the joy of a new life that can fill our hearts and enliven our journey.”

In Lighter Vein: A pastor demanded for donations so shamelessly that his parishioners insisted that he refer to them not as flock but as ‘fleeced’. In Germany, Christians pay a percentage of their annual income for the upkeep of clergymen and the Church; hence, people jokingly call pastors ‘German shepherds’.

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