In the Old Testament, Abel was a shepherd, as were Abraham, Isaac, Jacob, Moses and David. Sheep and other herded animals provided the nomadic tribe with its staple goods and raw materials for clothing and shelter. At the most ancient level of biblical storytelling, sheep were highly valued and respected as God’s gift for sustenance, for, without them, communal survival would not have been possible.
And as they evolved into monarchies, the image of the shepherd was appropriated as the model for a good ruler. Given the intimate and lifelong relationship that ancient shepherds and their sheep shared, this image is an apt one for describing the bond between Christ and the Christian. The early Church, for nearly 300 years, adopted this most endearing picture of Christ the Good Shepherd in literature, art, and music. The Cross and Christ Crucified was adopted as the symbol of Christianity much later.
Jesus, a great story teller, doesn’t waste too much time telling us the substance of the whole parable – I am the Shepherd ( Pastor, Protector, Savior ). “I know my sheep by name”. “They recognize my voice”, “I stand at the gate”, “I put my life for their safety”…They follow me!
Unlike modern shepherds and ranchers, who rely heavily on technology to raise and graze and herd their sheep, the shepherds of ancient times – and even today, many countries like Africa, India, France, New Zealand, Switzerland – looked after the sheep more like pets or even family members. In Jesus’ time, the sheep provided people with wool and milk and, only occasionally, with their meat. The shepherds knew their sheep by name and they were led to safety and to green pastures and fresh water rivers and fountains. At sundown, the shepherd was the “way” and “leader” taking all his sheep to a protected place. He stood at the gate, and called and counted his sheep.
Christ spent most of his Gospel time “calling his sheep by their name” ( Peter, Matthew, Zacchaeus, Nicodemus, Lazarus ). And He listened to them and they followed him. The blind man cried out, “Lord, I want to see!” His Mother pleaded, “They have no wine!” A mother said, “My son is dying”. “My son is sick”, a Roman soldier cried out. The apostles told Him, “They have nothing to eat!”
He gave sight to the blind, wine to the wedding guests, life to the dead, food to the multitudes. And, just before He died, He listened to the good thief, “Tonight, you will be with me in Paradise.”
We have to go back those 2000 years to realize this “fitting and meaningful parable” that reveals Christ’s relationship to us. But we don’t want to be likened to sheep, which are supposed to be dumb and domesticated, unable to fend for themselves. We would prefer to be called tigers, lions or eagles
The ability to hear is a God-given gift, but the ability to listen is an art that we develop ourselves. “My command is: Love your enemies, pray for your persecutors”. We hear that – but are we listening? “No one can serve two masters.” We hear, but are we listening? “If you are bringing a gift to the altar, and you remember that your brother/sister has something against you, leave your offering and go back…” Do you hear and listen to that? Needless to say, just as there are “Good Shepherds” and bad ones, so, too, there are good sheep and goats! And we all know which sheep will be welcomed into the Kingdom of God!
Shepherd or Hired Hand; Pastor or Administrator; Sheep or Renegade: these are some of the modern applications to our priestly and church members. Today’s gospel offers us a challenge in this regard. Whereas an administrator may be able to take charge, to manage, to organize, and whereas he/she may be a model of efficiency and have great financial acumen, it is the pastor who realizes that all these skills are to be understood as secondary and subordinate to personal piety and humble, dedicated, selfless service to the needs of others, particularly the lost, the sick, the needy, and the otherwise marginalized sheep of the flock.
JESUS THE GATEKEEPER
Jesus addresses a group of Pharisees and makes use of a metaphorical story and criticize the traditional harshness of the religious leaders of Israel. The theme is taken from the pastoral life that most people were accustomed to. The flock is normally kept within the sheepfold, surrounded by fences or low walls, with a guard keeping a watch day and night. Jesus speaks precisely about the “gate” that sheep are used to go through and remain in safety.
There are two ways to enter the sheepfold. It all depends on what each one wants to do with the sheep. If one does not enter the sheepfold through the gate, he is probably a thief. He does not enter to take care of the sheep, and he is not the shepherd. He is a stranger that comes to “steal, kill or harm”.
The behaviour of the true shepherd is totally different. The gatekeeper lets him in “through the gate” and the “sheep hear his voice; one by one he calls his own sheep”, and they recognize him. He takes them out and, when they are all gathered together, he leads them walking ahead of them. He takes them to pastures where they can eat and roam about. The sheep follow him because they know his voice.
What is so special about this gate that identifies the true shepherds that walk through them and warns us about those strangers and thieves who enter through some other way, to harm or steal the sheep? The Pharisees don’t seem to get point that the Master is trying to make.
The Master, therefore, makes it absolutely clear: “I tell you most solemnly, I am the gate of the sheepfold.” Anyone entering through the way shown by Jesus and living according to his Gospel are the true shepherds: they will know how to feed the Christian community. Those who enter the fold, leaving aside Jesus and ignoring his teachings, are strange shepherds that will harm the Christian people.
There are not a few Churches that are presently suffering much: both the shepherds as well as the people of God. The relationship between hierarchy and the people is often distrustful, tense and conflicting: some bishops feel unwelcome and many Christian groups consider themselves neglected.
It would be too easy to simply blame it on the extreme authoritarianism of the Hierarchy or on the total lack of submissiveness of the faithful. The root cause is much deeper and complex. We have all created a very difficult situation. We have lost the peace. We have to go back to Jesus more and more.
We have to create within our own communities much more mutual respect and communication, and make an honest search for the Gospel truth. We need to start breathing, as soon as possible, in a climate of love within the Church. We will never get out of this crisis unless we all return to the fold and the spirit of Jesus. He is the “true Gate”.
GOING BACK TO JESUS
They have done lots of studies, and tried many new projects. Only one thing is certain and unanimously agreed upon: our world needs to turn around, if it wants to survive.
The church and religious institutions, too, are searching for a new spirit and hope. The poor millions of the world are begging for justice and food. The wealthy West is trying, in vain, to get out of that ill-disguised sadness and pessimism that no modern luxury or comfort can substitute or supplement.
The problem is that such change cannot be brought about by mere political or religious changes. Our whole life must change. We need something like the “fire” that Jesus brought along during his brief sojourn in Galilee: His mystique, humaneness and a passionate stand in favour of every human being. We need people like him, words and preaching like his, and the same hope and love for mankind. We need to go back to Jesus.
Right from the start, the early Christians saw that only Jesus and His message could lead them out of slavery. The fourth Gospel of John, in his inimitable style and language, presents Jesus as a “shepherd and the gate of the sheepfold”, where all will be safe, walking in and out freely. The sheep will be sure to find pasture, and have “life and have it to the full.” People who follow him will regain their freedom and dignity. “I am the Good Shepherd; I know my own and my own know me.” He marches on ahead and everyone is free to follow Him.
Jesus does not impose any heavy burden. He does not force anyone. He calls everyone by his/her name. For Jesus, there are no crowds. Each one has a name and a face. They “listen to his voice” and they will recognize the “thieves and brigands”, who steal people of their livelihood and hope.
That’s the important thing: not to listen to strange voices and not to believe
messages that do not come from Galilee. Every time the Church has tried to renew itself
there has been a concerted effort to go back to Jesus and follow in His footsteps again. As we are often reminded, the invitation “Follow me!” was Jesus’ first word – and the last one – to Peter, too!
Going back to Jesus is not the exclusive prerogative of the Pope and Bishops. It’s the duty and right of every Christian. To return to Jesus, we do not require any order
or permission. Saint Francis of Assisi did not have to wait for the Church to make a decision. He himself turned to the Gospel and started the great adventure of following Christ, in truth, step by step.
Whom are we waiting for, to wake up and arouse among us a new passion for the Gospel of Jesus Christ?