Love Binds Jesus and the Bethany Siblings: Martha, Mary, and Lazarus

July 29 has been known as the feast day of St. Martha, sister of Mary and Lazarus. This year (2021), Pope Francis added her siblings, Mary and Lazarus, to celebrate together with their sister, Martha.

These three siblings of Bethany, Martha, Mary, and Lazarus, represent us.

At times, we are more like Martha, and in other times, more like Mary. Or while some of us are prone to act like Martha, while the rest of us tend to be more like Mary.

And we all are to be like Lazarus when Jesus returns at the end of time, being raised from the dead, as promised by Jesus (John 6:40) and as described by Paul (1 Corinthians 15:12-58).

I think that Martha really understood what the First Reading (1 John 4:7-16) meant – though it was not yet written when she was speaking to Jesus. She loves Jesus as she knew his love for her. So, she was eager to serve him. But, in her passion to serve, she forgot one thing. And this is what her sister, Mary, plugs in: to be with attentive eyes, ears, and heart.

Based on the optional Gospel Reading (Luke 10:38-42), in connection to the First Reading (1 John 4:7-16), Martha and Mary remind us that there are two ways to serve with love: in action, by hands, and in attentive, contemplative, presence with fully open eyes, ears, and heart.

By honoring and celebrating Martha, Mary, and Lazarus, our focus on reflection is the love that connect us with God, as addressed in the First Reading (1 John 4:7-16). See how Martha, Mary, and Lazarus fit in this picture, as we reflect how they respond to the love of Jesus for them.

In health care system, my role with the specialty of pastoral care is more like Mary, while physicians and nurses are more like Martha in Luke 10:38-42. This is not to say that patients appreciate pastoral care than medical surgical care. But, pastoral care is to augment what tend to be missing as a result of physicians and nurses becoming too busy with tasks with their hands. And, according to Jesus (Luke 10:42), simply listening to a patient may be a better option for him or her than performing a certain medical-surgical procedure. What the health care system really needs is to ensure that all patients’ are listened by health care providers, not limited to pastoral care staff, no matter what medical-surgical procedure would be performed.

We tend to portray Martha as a woman too busy with tasks to listen to Jesus though Jesus prefers the way Mary was to him, listening to him intimately, as in Luke 10:38-42. But, she does listen to him and understands what he says in John 11:19-27.

We also tend to view Martha as a complainer, given Luke 10:40; John 11:21). But, we also come to appreciate how loving Martha really was – not only to Jesus for her coming quickly to welcome (Luke 10:38) and to greet (John 11:20) first, but also to her sister, Mary (John 10:28), as we go over the proper Gospel Reading option (John 11:19-27).

When Lazarus was sick, Martha and Mary sent a simple message to notify Jesus that their brother, Lazarus, was sick (John 11:3). They did not ask Jesus for anything but simply informed him of Lazarus’ sickness. Perhaps, they thought that they did not have to tell him to come, thinking that Jesus would understand that they were hoping for his visit.

But, Jesus did not visit immediately. Rather he stayed where he was for two more days, thus, delaying his response to the message from Martha and Mary (John 11:6).

Then, Jesus decided to visit Lazarus (John 11:7), but his disciples objected the idea that they are going back to Judea where Jesus was attacked (John 11:8).

Jesus responded by saying:

Are there not twelve hours in a day? If one walks during the day, he does not stumble, because he sees the light of this world. But if one walks at night, he stumbles, because the light is not in him. Our friend, Lazarus is asleep, but I am going to awaken him. John 11:9-11

In the above statement, Jesus was saying “twelve hours” figuratively for his time on earth to do the Father’s work before his scheduled death on the Cross. He was implying that he would have to raise Lazarus before the night of the Last Supper and his arrest.

The disciples thought that Lazarus would get better even Jesus would not visit because he was just sleeping for rest and recovery (John 11:12), as they did not understand that Jesus was also saying “asleep” figuratively to imply death.

So, Jesus spoke straightforwardly:

Lazarus has died. And I am glad for you that I was not there, that you may believe. Let us go to him.    John 11:14-15

Jesus’ reason to use the figurative expression, “asleep”, for death was resurrection. Because he had already determined to raise Lazarus from the death, he used the figurative expression to imply that being dead is like being asleep. Just as a sleeping person will wake up, a dead person will be raised by Jesus.

None of his disciples had insight deep enough to understand this. So, Jesus explained plainly about his intent to resurrect Lazarus, even though it was dangerous for him to go back to Judea. And this work had to be done before his entrance into Jerusalem for his passion and death on the Cross. Also, Jesus was glad that this would give his disciples an opportunity to witness the power of Jesus to raise Lazarus from the dead and restore his life, though it really saddened Jesus that his dear friend died.

So, Jesus came to Bethany, where Martha, Mary, and Lazarus lived.

As soon as she learned of Jesus’ arrival, it was Martha, who rushed to meet him, though Mary stayed in home (John 11:20).

As in the optional Gospel Reading (Luke 10:38-42), it was Martha to take an immediate action, while Mary remained “contemplative” with her grief over the death of her brother.

Does this mean that Martha was not grieving as much as Mary was?

Not necessarily so. Perhaps, it was more of Martha’s way of coping with her grief, by staying active. On the other hand, given how she was portrayed in Luke 10:39-42, Mary responds to her grief more reflectively.

Here is an intriguing question: Why Jesus showed up when Lazarus had been dead for four days (John 11:17), not even soon after his death?

It was to make sure that a superstitious belief would not interfere the belief in Jesus’ divine power, as some Jews believed that the soul a deceased person might linger around where the body is laid and buried for four days upon death.

This was what Martha did not know. That was why she was not happy about Jesus’ delayed arrival and said to him that her brother, Lazarus, could have been still alive, if he had come earlier (John 11:21). But it is important to know that Martha still believed that Jesus would do something miraculous, saying:

Even now I know that whatever you ask of God, God will give you (John 11:22).

In other words, Martha was not happy about Jesus’ delayed arrival but glad that he came though he brother, Lazarus, had been dead for four days, as she firmly believed that the divine power works through and in him.

And Jesus assured Martha:

Your brother will rise (John 11:23).

To this, Martha responded affirmatively, saying that she knew of it (John 11:24).

It was obvious that Martha believed in resurrection. This tells that Martha had nothing to do with the Sadducees, who did not believe in resurrection after death, while the Pharisees did. It is not clear if Martha’s belief in resurrection was influenced by the Pharisaic teaching. Perhaps, Martha was able to believe by interpreting Psalm 16:10-11 as David’s prophecy for God’s loving power on those who died, not abandoning them to Sheol. Or, she came to be convinced of resurrection with the news of Jesus raising Jairus’ daughter from the dead (Matthew 9:23-26//Mark 5:38-43//Luke 8:51-56). And she believed that Jesus can do something about her brother, Lazarus, though he had been dead for four days.

So, Jesus said to Martha with these words of Christological self revelation:

I am the resurrection and the life; whoever believes in me, even if he dies, will live, and everyone who lives and believes in me will never die. Do you believe this?  (John 11:25-26).

And, Martha responded:

Yes, Lord. I have come to believe that you are the Messiah, the Son of God, the one who is coming into the world  (John 11:27).

This is Martha’s affirming statement of faith, firmly believing that Jesus is the Messiah, the Christ, the Son of God, coming into the world, echoing John 3:16, affirming that God is love (1 John 4:8, 16).

Then, Martha rushed to the house and secretly called her sister, Mary, saying, “The teacher is here and is asking for you” (John 11:28).  And, Mary got up quickly and rushed to where Jesus was, as he was not yet entered the village (John 11:29-30).

It is important to note that Martha showed a great care for her sister, Mary. Martha knew that Mary had longed for Jesus’ coming at least as much as she did. At the same time, by calling her secretly – keeping the matter from others in the house, Martha wanted to make sure that Mary would have a time alone with Jesus, before he would enter the village and come near the house to be exposed to the people, who came to comfort these grieving sisters.

In John 12:1-8, we see all of these Jesus’ close friends siblings: Martha, Mary, and Lazarus, with him. These siblings hosted dinner in honor of Jesus at their home in Bethany, 6 days before the Passover, after Lazarus was raised by him (John 12:1). It was the day before his triumphant entry into Jerusalem (John 12:12), 5 days before his death on the Cross (John 19:42).

In this narrative, Martha was serving dishes, Lazarus was reclining at the table with Jesus, and Mary was washing Jesus’ feet, drying them with her hair, and applying expensive perfumed oil on his feet.

Now we see how Martha and Mary love and serve Jesus out of their love for him, in response to his love for them, reflecting  the First Reading (1 John 4:7-16).

Just as he loved Martha, Mary, and Lazarus, Jesus loves us all. The question is: Do we also love Jesus? If we love him, how are we serving him? As Martha did, mainly with our hands? Or as Mary did, mostly, by being with him closely and listening to him with our open eyes, ears, and hearts?

And as he did for Lazarus, Jesus will raise us up from the dead, because he loves us.

St. Anna and St. Joachim in the Progeny of the Incarnated Christ, the Divine Mustard Seed, Our Salvific Intercessor

On July 26, we honor and celebrate the St. Anna (Anne) and St. Joachim not just for their marriage but for this couple’s commitment to God’s will to send His only begotten Son incarnated in the human flesh as our ultimate salvific intercessor and the seed of the Kingdom of God to grow on earth through our hearts.  But if you happen to subscribe to the sola biblia doctrine of some non-Catholic denominations, this feast makes no sense, because neither Anna nor Joachim is mentioned in the Bible However, other sources, such as Protevangelium of James and Evangelium de nativitate Mariae,  describe that they are the parents of Mary, the mother of Jesus, the Christ. Therefore, a theological significance in celebrating and honoring the lives of St. Anna and St. Joachim is on their roles as the maternal grandparents of Jesus.

This year, Pope Francis called the Church to celebrate and honor grandparents throughout the world, establishing grandparents’ day. So, it is fitting this year to highlight the maternal grandparents of Mary, Anna and Joachim, not only on their feast day but also on the grandparents’ day.

From the First Reading (Exodus 32:15-24, 30-34), we see Moses as the intercessor for sinful Israelites, who provoked God’s anger for committing idolatry.  We, too, sin and are in need of an intercessor.

So, who is our intercessor?

It is the grandson of Anna and Joachim, the son of their daughter, Mary. It is Jesus, the Son of Mary, the Son of God. In fact, Jesus has been interceding for us to the Father directly, having offered himself up as the ultimate sacrifice (Romans 8:34). And, he is also our Advocate (Parakletos)(1 John 2:1), while the Holy Spirit is another intercessor (Romans 8:26-27), as well as another Advocate (John 14:16).  Therefore, Anna and Joachim are our ultimate salvific intercessor’s maternal grandparents.

What if Ann and Joachim did not exist…what if they did not have Mary as their daughter…?

Then, we would not have Christ, our Savior, in the human flesh of Jesus, the Son of Mary. It means that we would not have our ultimate salvific intercessor, Jesus.

One Christological, as well as, soteriological, significance is the incarnation of Theos-Logos (John 1:1, 14) in the very human flesh of Jesus, who was born of Mary (Luke 2:6-7), the granddaughter of Anna and Joachim. Because Christ came to us about 2,000 years ago, as incarnated in the human flesh of Jesus, upon his sacrifice on the Cross, he was able to offer his whole body as the ultimate Passover Sacrifice, as well as, Yom Kippur Sacrifice, to deliver us from the bonds of sins and to atone with God. Through his blood, we can be cleansed of sins (1 John 1:7 ; cf. Revelation 7:14) and justified (Romans 5:9). And through his body and blood, in the Sacrament of the Holy Eucharist, we are kept alive for eternal life (John 6:53-54).

We can see Jesus, the grandson of Anna and Joachim, the Son of Mary, also as the “new Moses”, in juxtaposition of  his Sermon on the Mount (Matthew 5:1-7:29) to Moses speaking of the God-given Torah (Exodus 34:29-36:7). In fact, Moses himself indicated Jesus as the “new Moses” (Deuteronomy 8:15).

So are we still able to exist, not being burned by God’s wrath, though we have sinned again and again?

It is because of this our salvific intercessor, Jesus the “new Moses”.

And, without his grandparents, Anna and Joachim, we would not have Jesus for us.

The Gospel Reading (Matthew 13:31-35) is about the growth of the Kingdom of God with a set of two parables: the parable of the mustard seed and the parable of the yeast.

So, what does this Gospel Reading have anything to do with Anna and Joachim – besides the fact that they are Jesus’ maternal grandparents?

Now, consider Jesus as the seed that grows into the Kingdom of God on earth, as it is in heaven, through us and among us, namely, through the Church on earth. Jesus raises us as the Kingdom, as the yeast raises the dough, turning it into a loaf of bread.

Anna and Joachim, as well as, their daughter, Mary, are essential to the carnal ontogeny (ontogenesis) of Jesus.

Christ pre-existed (John 1:1-3; Colossians 1:15-17; cf. Proverbs 8:22-36; cf. 1 Corinthians 1:24). But, before coming to earth, he was pre-incarnated. He was not yet Jesus. Christ was incarnated in the womb of Mary, the Blessed Virgin, the daughter of Anna and Joachim, by the power of the Holy Spirit (Luke 1:35), at the moment of the Annunciation (Luke 1:28-35), the moment when Theos-Logos was incarnated in the human flesh of Jesus (John 1:1, 14). And it was when the “mustard seed” was sown in the womb of Mary, the daughter of Anna and Joachim, by the Father through the power of the Holy Spirit, announced by Gabriel. It was when the Father put the divine “leaven” in the dough of the humanity to raise it the Kingdom. And, this was made possible because Anna and Joachim remained faithful to God, never lost their hope and trust in Him, though they did not have a child for many years.

So now we know more about the progeny of the incarnated Christ, Jesus, the grandson of Anna and Joachim, before Mary’s virgin pregnancy. And, besides being our ultimate salvific intercessor, the new Moses, as well as, the Advocate, he is the divine seed to grow into the majestic Kingdom out of us, the Church, the divine leaven to raise us into the Kingdom!

We are Called to Replicate Jesus' Multiplication Miracle by Bearing One Another for Unity with God - 17th Sunday, Cycle B

In last Sunday’s Gospel Reading (Mark 6:30-34), we reflected on Jesus’ deep compassion (σπλάγχνα/ splagchnon) for the people who were like sheep without a shepherd (Mark 6:34). And, it says that Jesus taught them on many things, in response (Mark 6:34). Mark did not give details as to what exactly Jesus taught them out of his deep compassion for them. Perhaps, on the Kingdom of God, as he was sent by the Father on earth to preach on the Kingdom of God (Kingdom of Heaven)(i.e. Mark 1:14,15,38,39; Matthew 4:23; Luke 4:43).

According to Mark, after Jesus fished his teaching, his disciples suggested him to send them away, saying:

This is a deserted place and it is already very late. Dismiss them so that they can go to the surrounding farms and villages and buy themselves something to eat (Mark 6:35-36).

But Jesus said:

Give them some food yourselves (Mark 6:37a).

And the disciples protested:

Are we to buy two hundred days’ wages worth of food and give it to them to eat? (Mark 6:37b).

And Jesus said:

How many loaves do you have? Go and see (Mark 6:38a)

The disciples went, checked what they had, and replied:

Five loaves and two fish (Mark 6:38b).

So, Jesus ordered the disciples to let the people sit down and fed them by miraculously multiplying the five loaves and two fish, upon giving a blessing (Mark 6:39-44).

Thus, Jesus’ compassionate response to the people who were like sheep without a shepherd is twofold: nourishing with the Word in his teaching (Mark 6:34b) and nourishing with bread and fish upon blessing and multiplying (Mark 6:35-44). The Word and Bread to nourish us – this pattern of Jesus’ compassionate response is incorporated in Catholic Mass, which has the two major liturgical components: the Liturgy of the Word and the Liturgy of the Eucharist. Then, we are dismissed with these words, “Ite, missa est” (God, you are dismissed, God Mass is ended.), with an expectation to do the work of Jesus, such as proclaiming his Good News (Gospel), speaking on his Kingdom, sharing our encounter with Christ, and so forth. We do not just go to Mass to be nourished by Jesus the Christ with the Word and the Eucharist, but to be sent out to do his work.

From this Sunday (17^th Sunday in Ordinary Time, Cycle B) to 21^st Sunday, the Sunday Mass Gospel Readings have a long break from Mark’s Gospel, as we read from John 6 during these 5 Sundays, before returning to Mark’s Gospel on 22^nd Sunday. And the Gospel Readings from this Sunday to 21^st Sundays are:

6:1-15 (17^th Sunday), 6:24-35 (18^th Sunday); 6:41-51 (19^th Sunday); 6:51-58 (20^th Sunday); 6:51-58 (21^st Sunday).

It is because John 6 not only reflects Mark 6:35-44//Matthew 13:14-21//Luke 9:12-17 (Jesus feeding the crowd by multiplying five loaves and two fish out of his deep compassion) but gives critical insight on why Jesus fed them miraculously. And the insight is known as Jesus’ Living Bread of Life Discourse (John 6:26-58), which is read for three consecutive Sundays: 6:24-35 (18^th Sunday); 6:41-51 (19^th Sunday); 6:51-58 (20^th Sunday).

Now with this in mind, let us explore the Gospel Reading for this Sunday: John 6:1-15.

John’s Gospel indicates that Jesus fed the people (John 6:1-15) after he returned to Galilee from Jerusalem, upon healing a paralyzed man by the Temple and being accused for violating the Sabbath commandment and blasphemy (John 5), while Mark says this took place upon Jesus’ twelve disciples returned from their mission (Mark 6:7-13, 30-34). But, this difference is not what matters here – unless you want to pursue this topic for your Ph.D. dissertation in biblical studies.

Our purpose here in reading John 6:1-15 on 17^th Sunday as Jesus’ deeply compassionate response to the people who looked like sheep without a shepherd (Mark 6:34), is to deepen our understanding on why the Father sent His only begotten Son, by incarnating Theos-Logos (John 1:1, 14) in the human flesh of Jesus through Mary, by the power of the Holy Spirit (Luke 1:26-38; 2:1-21).

So, first, let us pay attention to how Jesus responded to the people (crowd), who kept pursuing him. And it is noteworthy that this took place when Passover was near (John 6:4), as this feast signifies how God began delivering the Israelites out of slavery in Egypt with unleavened bread (Exodus 12). With this in mind, we can see not only today’s Gospel Reading but the rest of the Sunday Gospel Readings until the 21^st Sunday (John 6:1-15, 24-58) in light of liberation. And it is, indeed, about how God frees us from the slavery of our carnal cravings.

Jesus saw the crowd from a high place and ordered one of his twelve disciples, Philip:

Where can we buy enough food for them to eat? (John 6:5)

It was to test him – to test his abilities of pastoral response – though Jesus knew that Philip would fail the test at this time (John 6:6).

And this is how Philip replied:

Two hundred days’ wages worth of food would not be enough for each of them to have a little bit (John 6:7).

Obviously, Philip was not answering Jesus’ question. It was more like his “excuse” for not being able to answer. He was giving his explanation why he thinks impossible to have enough food to feed the crowd.

Then another disciple, Andrew, reported Jesus about a boy with five barley loaves and two fish. But, also thought it would be impossible to feed the crowd with such a scant amount of food (John 6:8-9).

Both Philip and Andrew responded to the situation as typical humans would do. Philip thought of cost. Andrew was thinking strictly in terms of quantity.

So Jesus went ahead with his plan. He ordered the disciples to have the crowd situated for dining (John 6:10). Then, he took the loaves and gave thanks to the Father for what was found in the situation and distributed to the crowd. He did with the fish, likewise (John 6:11).

It is noteworthy that Jesus took the five loaves and gave thanks, before having them multiplying and distributing, as this is reflected on how Jesus gave thanks and broke one bread to distribute during the Last Supper in instituting the Sacrament of the Holy Eucharist (i.e. Matthew 26:26//Luke 22:19; 1 Corinthians 11:24). And, the Last Supper was Passover Seder dinner, as desired by Jesus himself, on the night before his death (Matthew 26:17-19).

Now, what is the result of Jesus taking five loaves and two fish, giving thanks to the Father prayerfully?

The bread and fish were multiplied far more than 5,000 in the crowd and the disciples could eat! So, Jesus ordered the disciples to collect all the leftover fragments not to waste anything at all, filling twelve baskets (John 6:12-13).

Jesus made sure nothing would go wasted. Remember, he gave thanks to the Father for even a small amount of food found – though Andrew thought that was far from enough.

Do we have this kind of sense of thanksgiving to even a little thing we have? Or do we complain to God whenever we think what we have is not enough, while envying others who seem to have more?

Did the crowd benefited by Jesus’ deeply compassionate act of multiplying a scant amount of food have a sense of gratitude as Jesus does?

The Gospel text did not say whether they thanked Jesus and the disciples for feeding them. Rather, the crowd thought that Jesus was the Prophet, like Moses,  as to fulfill Deuteronomy18:15, 18 and Malachi 3:1, 23 (John 6:14).

And, Jesus knew that what was in the crowd’s minds and withdraw from them alone to the mountain (John 6:15).

So, what did Jesus see in the crowd’s mind?

Their intent to make him king (John 6:15), sensing a projection to his Passion, being (John 18:29-19:13).

Given the content of the First Reading (2 Kings 4:42-44) and what is reflected in the Responsorial Psalm (145:10-11, 15-16, 17-18), today’s Gospel Reading (John 6:1-15) can be appreciated as how our loving God provides us, out of His mercy and compassion, with food, especially in situations when we feel no more food, being on the verge of despair. The disciples had thought that there was no way to feed the crowd but Jesus made the way, by giving thanks to the Father for what was found (John 6:11-13), evoking how God will make a way where there seems to be no way (i.e. Isaiah 43:19). This aspect is a projection of the First Reading (2 Kings 4:42-44), in which Prophet Elisha, the successor of Prophet Elijah, fed 100 people with 20 loaves, empowered by God.

But the Gospel Reading today (John 6:1-15) is also a lesson to us to remember what Prophet Elisha said:

Give it to the people to eat, for thus says the Lord: You will eat and have some left over (2 Kings 4:43).

When tested by Jesus, Philip seemed to be preoccupied with himself or of the disciples’ interests (John 6:5-7). His heart was not for the crowd – though Jesus’s heart was.

Do we share what we have with others in need?

Of course we do, right? But, when we have plenty for ourselves.

The question is, in reflecting 2 Kings 4:43 to be projected in today’s Gospel Reading (John 6:1-15), do we really share with others in need, when we are worried that what we have is not even enough for our survival?

The Second Reading (Ephesians 4:1-6) reminds us that we are called to bear one another through love, with humility, gentleness, and patience, toward unity not only with each other but with our one God. Unless we can bear each other through love, we cannot be united as one with one God. And sharing what we have, even when it may not be enough for ourselves, is what “bearing one another through love” means, as demonstrated by Jesus in today’s Gospel Reading (John 6:1-15).

After all, it is in his commandment to love one another as he has loved us (John 13:34).

It does not take much to be amazed by Jesus’ awesome power and to want it to benefit our own salvation.  But, being his followers mean to think and act as Jesus did in today’s Gospel Reading (John 6:1-15), as well as, in last Sunday’s Gospel Reading (Mark 6:30-34), not as Philip and Andrew had thought.

This great miraculous sign of Jesus for feeding the crowd of 5,000 with only five loaves and two fish, as well as, feeding 100 with only 20 loaves as Elisha did, can be replicated as we bear one another through love, in our observance of Jesus’ new commandment: to love one another as he has loved us.

St. Mary Magdalene – “Apostle of the Apostles”

On July 22, we celebrate and honor the life of Mary Magdalene as St. Mary Magdalene. Among all women mentioned in the New Testament, after Mary the Theotokos, the mother of Jesus, Mary Magdalene is the most-mentioned. It means that she has a unique place in the life of Jesus and his teaching, as well. However, for nearly 2,000 years in the Church history, the significance of St. Mary Magdalene had been undervalued – until 1969, when Pope Paul VI removed “penitent” status from Mary Magdalena and officially declared her as a disciple, and in 2016, when Pope Francis elevated her significance in the Liturgical Calendar from “memorial” to “feast”, proclaiming her as “apostle of the apostles”. Though she was the only disciple to be with Jesus both at the foot of the Cross and to be with risen Jesus by the empty tomb of his, the Church failed to do justice in honoring her until 2016 – until her status in the Liturgical Calendar was raised in par with other disciples.

So, why the Church had put “penitent” status on St. Mary Magdalene for so long – until 1969? And why even today, she has been identified as “prostitute forgiven by Jesus”?

Perhaps, a major reason behind this problem is that Mary Magdalene has been seen as a “prostitute” – though nowhere in the Bible says so.

St. Mary Magdalene has been misunderstood –  as Jesus himself was misunderstood by many during the period of his public ministry (i.e. John 8:12-59).

Perhaps, a major culprit of this problem is one of  the 40 homilies on the Gospel, Homiliae in evangelia, delivered by Pope St. Gregory in the late 6^th century. In his homily 33, which is based on Luke, 7:36-50, delivered in September, 592 AD, Pope Gregory said:

When I think of Mary’s repentance, I feel more like crying than saying something. Indeed, what heart, even if it were of stone, would not be moved by the example of penance that the tears of this sinner give us? She considered what she had done, and did not want to limit what she was going to do. Here she is introduced among the guests: she comes uninvited, and at the feast, she offers her tears [in show]. Learn what pain this woman is burning, she who does not blush to cry even in the middle of a feast.

The one that Luke calls a sinner, and that John names Mary (John 11: 2), we believe that she is that Mary of whom, according to Mark, the Lord has cast out seven demons (cf Mark 16: 9). And what are these seven demons, if not the universality of all vices? Since seven days suffice to embrace the whole of time, the number seven rightly represents universality. Mary had seven demons in her, for she was full of all vices. But now, having seen the stains that dishonored her, she ran to wash herself at the source of mercy, without blushing in the presence of the guests. So great was her shame inside that she could not see anything outside to blush.

In these words in his homily, Pope St. Gregory the Great identified the sinful woman, who came to Simon’s house, while Jesus was there, and washed his feet and was forgiven for her sins were forgiven, assured of her salvation for her faith in Luke 7:36-50, as “Mary” – though Luke did not give any particular name to this sinful woman. Furthermore, Gregory indicates that this “Mary” is Mary the sister of Martha and Lazarus in Bethany, who anointed Jesus, before he entered Jerusalem to enter his passion (John 12:1-11). And he specifically identified this Mary as Mary Magdalene mentioned in Mark 16:9, which states: When he had risen, early on the first day of the week, he appeared first to Mary Magdalene, out of whom he had driven seven demons.

So, it was Pope St. Gregory the Great to have identified the sinful woman in Luke 7:36-50 as Mary Magdalene. But, neither Luke nor Pope Gregory indicated this sinful woman who sought out Jesus and washed his feet at Simon’s house was a prostitute. What Luke identified Mary Magdalene is neither a sinful woman nor a prostitute. He described Mary Magdalene as: Mary, called Magdalene, from whom seven demons had gone out (Luke 8:2).

So, what we know about who Mary Magdalene was, based on the Gospel, is that she is the woman, whom Jesus had driven out seven demons.

What really matters to us about St. Mary Magdalene is how her life has been transformed by Jesus, as well as, her faith, rooted in her love for Jesus, as our model in faith. And the Scripture Readings to honor her on her feast day (Song of Songs 3:1-4b or 2 Corinthians 5:14-17; Psalm 63:2, 3-4, 5-6, 8-9; John 20:1-2, 11-18) gives a reason why St. Mary Magdalene is “apostle of the apostle”, as Pope Francis has declared in 2016, whom we should strive to be like her.

It is obvious that Mary Magdalene loved Jesus. Some misunderstand that her love for Jesus was romantic. But, the love of Mary Magdalene for Jesus transcends romantic kind of love, which is more like mere infatuation, but deeply affectionate enough to have moved her love to the level of agape. Perhaps, the way Pope Benedict XVI reflected how eros can lead to agape in his encyclical, Deus Caritas Est.

Affectionate aspect of love, eros, is not to be confused with mere sensual love. Therefore, we should not eroticize Mary Magdalene’s eros toward Jesus.

Passages from Song of Songs 3:1-4b for the First Reading reflects the eros of Mary Magdalene for Jesus so beautifully and even poetically. And this is what drove her to the tomb of Jesus, as described in the Gospel Reading, John 20:1-2, 11-18.

According to John, Mary Magdalene was alone, in the predawn time, while it was still dark, to come to the tomb of Jesus. Apparently, she had had restless nights since his death and burial, as reflected in Song of Songs 3. It was so difficult for her to just lay herself in bed at night, as her heart was full of her thoughts and feelings toward Jesus, whom she loved. Perhaps, she thought that her restlessness would be palliated if she had gotten herself closer to where his corpse had been laid. And she just could not wait until the sun rises and everyone else would wake up.

This is eros per excellence in Mary Magdalene. So, it was this eros that mobilized her to Jesus’ tomb – though what was unbeknownst to her was that Jesus was no longer laid in the tomb.

So Mary Magdalene came to the tomb of Jesus. And what she found there was that the tomb was opened and empty – having no corpse of Jesus.  She came to the tomb of Jesus as her eros drove her to seek the one her soul loves, but she did not find him, as reflected in Song of Songs 3:2, and as described in John 20:1.

Imagine how Mary Magdalene had felt to have found that Jesus’ tomb was empty.

So, her eros made her run to report this to Peter and John, saying, “They have taken the Lord from the tomb, and we don’t know where they put him!”(John 20:2).

Peter and John raced to the tomb, upon Mary Magdalene’s report, inspected the empty tomb, and left (John 20:3-10). But, Mary Magdalene remained outside the tomb, instead of returning home with Peter and John (John 20:11a). Something must have kept her there. And it is her agape for Jesus, preceded by her eros for him. Because it was agape, she was able to bear her grief (cf. 1 Corinthians 13:7), weeping for whom her soul loves, Jesus. But, her agape did not just keep her weeping but prompted her to bend her over into the tomb (John 20:11b). She really cared about Jesus. And as she bent over, she saw two angels, one at where Jesus’ head was, and the other at where his feet were, as to guard his body (John 20:12). Then, they asked her, “Woman, why are you weeping?”, and she replied, “They have taken my Lord, and I don’t know where they laid him.”(John 20:13), repeating basically what she said to Peter and John (John 20:2).

And then, risen Jesus was standing by Mary Magdalene, but she did not recognize him when she turned and saw him (John 20:14).

Risen Jesus asked her, “Woman, why are you weeping? Whom are you looking for?”, and Mary Magdalene replied, “Sir, if you carried him away, tell me where you laid him, and I will take him”(John 20:15).

Then, risen Jesus simply called her name, “Mary!”, and Mary Magdalene immediately replied, “Rabbouni!”(teacher) (John 20:16). And, she must have tried to touch his risen and living body. But, risen Jesus indicated to her that it was not time for her that but to do her mission. So, he said to her, “Stop holding on to me, for I have not yet ascended to the Father. But go to my brothers and tell them, ‘I am going to my Father and your Father, to my God and your God” (John 20:17). So, she went around the other disciples and announced the Good News of the Resurrection of the Lord, saying, “I have seen the Lord!” (John 20:18), as mobilized by her eros , as well as, her agape, in action (cf. John 14:15, 21, 23).

And the above interactions between risen Jesus and Mary Magdalene (John 20:14-18) seem to be a reflection of Song of Songs 3:3-4a.

Mary Magdalene’s soul loves Jesus, as reflected in Song of Songs 3:1-4a. And this is also sung through the Responsorial Psalm (63:2, 3-4, 5-6, 8-9), with its refrain, “My soul is thirsting for you, O Lord my God”.

So, Mary Magdalene sought her beloved Jesus to where his corpse was once laid. Instead of seeing his corpse for some consolation, she saw risen Jesus. Her grief was turned into joy. But, Peter and John, who did not stay, missed this joyful encounter with risen Jesus in the morning of the day of the Resurrection. Only Mary Magdalene to have this privilege, according to John.

What about the second option for the First Reading (2 Corinthians 5:14-17) and how does this relate to honoring Mary Magdalene’s life on her feast day?

This reading option reflects why Pope Paul VI removed “penitent” status from her to proclaim her as “disciple” in 1969 and why Pope Francis proclaimed her as “apostle of the apostles” to elevate her status in the Liturgical Calendar from “memorial” to “feast”. Basically, this reading described how Mary Magdalene’s life has been transformed through her encounter with Jesus. So, it is helpful to read 2 Corinthians 5:14-17, in connection to Mark 16:9, as well as, Luke 8:2. To be more specific, it is about how the love of Jesus impacted the life of Mary Magdalene, and how much Jesus loves her.

Perhaps, when her life had been plagued with and tormented by seven demons, Mary Magdalene was pretty much spiritually dead. She did not have eros in her. Then, her soul was too cold to even feel for God’s love. Her soul was dying, as seven demons were controlling her. And, it was agape of Jesus for her to have driven these demons (cf. Mark 16:9; Luke 8:2) out and impelled her to be convicted with his agape, to do his will, and to live as a new creation in him. Then, why did she need to weep? Why she had to be laden with the weight of grief?

Mary Magdalene must have felt the immeasurable weight of Jesus’ agape for her, which was proven at the Cross, as the joyful eros to drive her into her action of agape for him, to do his will, as “apostle of the apostles”.

Though neither the Acts of the Apostles nor Epistles in the New Testament mention her, Mary Magdalene was made into a new creation in Jesus, thus, made into “apostle of the apostles”.

With our more accurate recognition of this “apostle of the apostles”, assisted by the Word in the Scripture Readings for her feast day (Song of Songs 3:1-4b or 2 Corinthians 5:14-17; Psalm 63:2, 3-4, 5-6, 8-9; John 20:1-2, 11-18), we reflect how we, too, can be transformed into new creation in Christ, impelled by his agape, so that our eros is empowered by the Holy Spirit into our actions of agape, in doing the will of Christ on our respective apostolic lives. But, first, we must seek Christ first and his Kingdom (Mark 6:33; cf. 1 Chronicles 16:11), recognizing how thirsty our souls are for him (Song of Songs 3:1-4a) to let our eros turn into agape. For this, our relation to Christ is to be like the one that Mary Magdalene enjoys with him. And let us not do injustice on her eros by eroticizing or sensualizing, portraying her as a prostitute, because we are not slave to carnal impulses, just as neither is she (cf. 1 Corinthians 5:15). As she is, we, too, have been made into new creations and live a new life in Christ (1 Corinthians 5:17), as one body of Christ with many parts, reflecting many gifts (1 Corinthians 12:1-28), striving for the greatest gifts to put into our apostolic missions (1 Corinthians 12:29-31).

Christ the Good Shepherd of Ours; We the Shepherds to Each Other – 16th Sunday in Ordinary Time, B

The First Reading for the 16^th Sunday in Ordinary Time Cycle B (Jeremiah 23:1-6) describes problematic shepherds and God’s response this problem. Shepherds who drive away and scatter sheep, shepherds who neglect and do not care for sheep, are to be replaced by the new sheep, who is God Himself, hailed from the line of David, for the sake of the sheep.

So the Responsorial Psalm (23:1-3, 3-4, 5, 6) reminds us that our shepherd is the Lord (Yahweh) , as David sung, “יְהוָ֥ה רֹ֝עִ֗י/Yahweh ro-i” (The Lord is my shepherd/The Lord shepherds me/The Lord  tends me)(Psalm 23:1). And, because the Father and Jesus are one (John 10:30, 38), God sending Himself as our new shepherd by raising a shoot out of the Davidic royal line (Jeremiah 23:5) in the human flesh of Jesus, Christ the Son (John 1:1, 14; cf. Romans 1:3; cf. Matthew 1:6-17).  That is why God in Jesus said, Ἐγώ εἰμι ὁ καλός  ποιμὴν /Ego eimi ho kalos poimen” (I am the Good Shepherd)(John 10:11).

And the Gospel Reading (Mark 6:30-34) reflects a character of Jesus the Christ, the Son, who is our Good Shepherd, and how he takes care of “sheep without a shepherd”. The sequent narrative (Mark 6:35-44), which is also reflected in the Gospel Reading for the 17^th Sunday (John 6:1-15), describes more about how our Good Shepherd took care of the “sheep without a shepherd”. 

When he saw “sheep without a shepherd”, Jesus was “ἐσπλαγχνίσθη/esplanchnisthe” (moved with compassion, having his internal organs shaken) and taught on many things with his words (Mark 6:34). And, he fed all of them to their complete contentment out of five small loaves and two fish (Mark 6:35-44; John 6:1-15). As the Good Shepherd, Jesus took “sheep without a shepherd” in, because of his deep compassion for them, cared for them, providing them with his teaching and bread with fish. And we see this as a prototype of Mass, which has two pillars: the Liturgy of the Word and the Liturgy of the Eucharist.

Jesus the Good Shepherd is the permanent replacement of false shepherds who did harms on sheep, making them “sheep without a shepherd” or “bunch of lost sheep”.

The Second Reading (Ephesians 2:13-18) gives another view on the Good Shepherd. Reading this together with John 10:11-18, the Good Shepherd Discourse, Jesus, our Good Shepherd, not only kept his original sheep (the disciples) but also brought “lost sheep without a shepherd” (people who needed Jesus the Christ as their shepherd) to his sheep pen by laying down his life – shedding his blood. And a result of the Good Shepherd bringing all the sheep to him as one flock, mending damages done by bad shepherds or false shepherds (Jeremiah 23:1-2), whom Jesus called “thieves and robbers”(John 10:8,10), is unity through reconciliation with God, characterized with peace, as envisioned in Jesus’ Last Supper prayer (John 17:20-23).

So, Fr. Arturo Bautista, at Infant Child Jesus parish in Chicago, challenged us, in his homily, how good we care for those whom we are called to care – how compassionate we are to them and how well we act on compassion, This question is not limited to those who are considered as “shepherds” or “leaders”, including bishops and priests.

By virtue of Baptism and Confirmation, we are called to function as shepherds, whether you are clergies or lay faithful:

Christ, high priest and unique mediator, has made of the Church "a kingdom, priests for his God and Father." The whole community of believers is, as such, priestly. The faithful exercise their baptismal priesthood through their participation, each according to his own vocation, in Christ's mission as priest, prophet, and king. Through the sacraments of Baptism and Confirmation the faithful are "consecrated to be . . . a holy priesthood."  (Catechism of the Catholic Church, 1546)

And the above reflects the below words from this Vatican II Council Dogmatic Constitution of the Church:

Christ the Lord, High Priest taken from among men, made the new people "a kingdom and priests to God the Father". The baptized, by regeneration and the anointing of the Holy Spirit, are consecrated as a spiritual house and a holy priesthood, in order that through all those works which are those of the Christian man they may offer spiritual sacrifices and proclaim the power of Him who has called them out of darkness into His marvelous light. Therefore all the disciples of Christ, persevering in prayer and praising God, should present themselves as a living sacrifice, holy and pleasing to God. Everywhere on earth they must bear witness to Christ and give an answer to those who seek an account of that hope of eternal life which is in them.         Lumen Gentium, 10-1

Deeply visceral compassion (σπλάγχνα/ splagchnon) (Mark 6:34), which is what characterizes the Good Shepherd (John 10:11), our High Priest (Hebrews 4:14-5:10; 7:1-8:6;9:11-28), Jesus made ultimate sacrifice on the Cross, shedding his blood, for those whom he felt compassion and shepherded to reconcile with God and to bring them as one body in him (1 Corinthians 12:1-28; cf. John 17:20-23). As to imitate our Good Shepherd, Paul has called us to present ourselves as a living sacrifice, holy and acceptable to God (Romans 12:1).

And in the Introduction to GIRM (General Instruction of the Roma Missal), it says:

Moreover, by this nature of the ministerial Priesthood, something else is put in its proper light, something certainly to be held in great esteem, namely, the royal Priesthood of the faithful, whose spiritual sacrifice is brought to completion through the ministry of the Bishop and the Priests, in union with the Sacrifice of Christ, the sole Mediator. For the celebration of the Eucharist is the action of the whole Church, and in it each one should carry out solely but totally that which pertains to him, in virtue of the place of each within the People of God. The result of this is that greater consideration is also given to some aspects of the celebration that have sometimes been accorded less attention in the course of the centuries. For this people is the People of God, purchased by Christ's Blood, gathered together by the Lord, nourished by his word, the people called to present to God the prayers of the entire human family, a people that gives thanks in Christ for the mystery of salvation by offering his Sacrifice, a people, finally, that is brought together in unity by Communion in the Body and Blood of Christ. This people, though holy in its origin, nevertheless grows constantly in holiness by conscious, active, and fruitful participation in the mystery of the Eucharist.   Paragraph 5

Now, it is clear that as Baptized and Confirmed faithful, we all have our parts in our priestly service to each other, with our compassion, making it like Christ’s deeply visceral compassion (σπλάγχνα/ splagchnon) (Mark 6:34), not only to teach and provide but also to offer ourselves as a living sacrifice (Romans 12:1), as he did on the Cross.

Is this too much for you?

But, if you want to enter the Kingdom at the eschaton, Fr. Arturo, reminded that we will be held accountable when Christ returns how well we acted with compassion – doing the works of mercy, spiritually and corporally, for we all are, indeed, priestly – to act with compassion as the Good Shepherd did, not leaving any “lost sheep” in isolation or in despair.

Remember, Jesus will “punish” us by prohibiting from entering the Kingdom (Matthew 25:31-46), as God punished bad shepherds (Jeremiah 23:1-2), if we lack compassion and did not act on it as shepherds to our neighbors in need.

By virtue of Baptism and Confirmation, anointed with the Holy Spirit, we all are shepherds, striving to be like the Good Shepherd with deeply visceral compassion (σπλάγχνα/ splagchnon). And this is, after all, we keep his Mandatum Novum: Love one another as Christ has loved us (John 13:34).

So, if you are a parent, you are a shepherd to your children.

If you are a teacher, you are a shepherd to your students.

If you are a manager, you are a shepherd to those whom work with you.

If you are a mayor, you are a shepherd to those who live in the city.

If you serve as a head of state, you are a shepherd to all the citizens in the state.

Let us shepherd with deep compassion and as a living sacrifice, making the Eucharistic connection. And we will be judged for this.

Who is Your Shepherd? - 16th Sunday in Ordinary Time, Cycle B

As we remember from the Gospel Reading of last Sunday (15^th Sunday)(Mark 6:7-13), Jesus sent his twelve disciples on mission, two by two, with nothing for themselves but to trust God’s providence on the way. He wanted them to learn what it means to follow him as his disciples. He began preparing them to be sent out as his Apostles, upon Pentecost, after the completion of his threefold glorification: his death, resurrection, and ascension.

Today’s Gospel Reading (Mark 6:30-34) picks when the disciples returned from their mission and happily report Jesus of their missionary experience. While the disciples were on mission, John the Baptist was executed by Herod Antipas, son of Herod the Great (Mark 6:17-29). So, Jesus was grieving while looking forward to the return of his disciples from the mission.

So, the disciples successfully completed the mission and gathered around Jesus upon their return, reporting him their experience (Mark 6:30). Jesus wanted to give them a break. He wanted to have a retreat with them.

Then, his plan had to be averted as people are coming and going rather frantically, not even giving Jesus and the disciples to grab a bite.

Jesus wanted the disciples to have a break that they deserve, in a quiet place, away from the people coming and going in a great number. So, he ordered the disciples to leave by boat. And so they sailed and went to a deserted place on another shore.

In the meantime, the people hurried themselves on foot from all towns to catch Jesus and his disciples, upon seeing them leave by boat. And they must have walk extremely fast or run fast as they outpaced Jesus and his disciples.

As he was getting off a boat, Jesus saw the people in a great number already there and was deeply moved by compassion (ἐσπλαγχνίσθη/esplanchnisthe) as they looked like sheep without a shepherd (πρόβατα μὴ ἔχοντα ποιμένα/probate me echonta poimena) (Mark 6:34).

In today’s Gospel Reading (Mark 6:30-34), there are two important themes found in v. 34:

Compassion (σπλάγχνα/ splagchnon) of Jesus

Need to have a shepherd (ποιμήν/poimen)

The Gospel Reading is about Jesus and the people in great number, who kept chasing Jesus and did not even give him and his disciples a chance to eat. They must have been so desperate about something and thought to get it from Jesus.

Though he was rejected in his in the town where he grew up, Nazareth, as people there recognized him as Mary’s son (Mark 6:1-6), Jesus certainly drew popularity in another town on the coast of the Sea of Galilee. It was like a bunch of people who were as desperate for Jesus as the woman, who grabbed the hem of Jesus’ cloak out of the crowd (Mark 5:25-34), kept chasing him.

When he realized how desperate they were in seeking him, therefore, he could not get away from them, Jesus was moved with compassion (ἐσπλαγχνίσθη/ esplanchnisthe).

The word, “ἐσπλαγχνίσθη/ esplanchnisthe ἐσπλαγχνίσθη/ esplanchnisthe” comes from the verb, “σπλαγχνίζομαι/ splagchnizomai”, which means “to be moved with σπλάγχνα/ splagchnon, innermost parts, internal organs. Though some English-language bible versions translate this as “Jesus felt pity”, it is better to say, “Jesus was deeply moved with his compassion – moved as deeply as his inner organs were moved with his compassion. Actually, there is another biblical Greek verb, “οἰκτείρω/oiktiro”, which is closer to the English word, “pity”, as well as, “mercy”. But, in the original Greek text, the verb, “σπλαγχνίζομαι/ splagchnizomai” is used in Mark 6:34 to describe how Jesus responded to the people. “σπλαγχνίζομαι/ splagchnizomai”, to give the nuance that Jesus’ response to them was not just emotional but deep and strong enough to be visceral. At the same time, he saw them as “πρόβατα μὴ ἔχοντα ποιμένα/probate me echonta poimena” – sheep without a shepherd.

Imagine a large number of sheep without a shepherd. How could they survive?

Sheep really cannot live without a shepherd to tend and guide. They would be attacked by wild animals and easily go astray as “lost sheep”. They would perish without a shepherd. And that was how Jesus saw the people, who desperately chasing him, looking for something from him.

What was the people looking from Jesus? What were they trying to get from him?

And this is to understand why they so desperately kept chasing him all the way to another shore.

Perhaps, we can find a reasonable answer in the meaning of the Greek word for shepherd - ποιμήν/poimen.

According to Strong’s biblical Greek dictionary, the word, ποιμήν/poimen, which is translated as shepherd, literally means “someone who the Lord raises up to care for the total well-being of His flock, the people of the Lord,. This word shared the same etymological root with ποιμαίνω/poimaino, which means “to feed”.

So, who is the shepherd?

Remember, how Jesus identified himself in Jerusalem.

He said, “Ἐγώ/Ego εἰμι/eimi ὁ/ho καλός/kalos ποιμὴν /poimen” – “I am the Good Shepherd”(John 10:11).

So, out of his deeply visceral compassion (σπλάγχνα/ splagchnon) for them, what did Jesus do to them?

First he fed them with his Word, teaching with many things (Mark 6:34b).

And, he literally fed them out of five loaves of bread and two fish, by multiplying miraculously, though his disciples tried to send these people home, thinking it would be impossible to feed them (Mark 6:35-44//Matthew 14:15-21//Luke 9:12-17; John 6:6-14).

Did the people stop chasing Jesus upon being taught with the Word out of his mouth and fed with bread, as well as, fish?

No. According to John, they kept chasing Jesus even on the following day, as it seemed that they regarded Jesus as merely a compassionate man who generously fills their hungry stomachs, rather than recognizing him as the Messiah, the Christ, even though they had just witnessed a miraculous sign performed by him for them. So, Jesus really had to reveal who he was to them (and to us)(John 6:22-71).

Yes, it is actually Jesus himself who feeds us as the Good Shepherd with his own flesh and blood, as he is not only the Good Shepherd (John 10:11) but also the Living Bread of Life (John 6:51). If we truly understand and accept this teaching of his, we would not keep chasing him desperately but rather follow him as his disciples – just as sheep follow their shepherd. But, to follow Jesus Christ, the Good Shepherd, who feeds us with his own flesh and blood as our Living Bread of Life, does not lead to mere greener pastures but to where we enjoy eternal life, the eternal Jerusalem, envisioned in Revelation 21.

As a matter of fact, this is reflected in our Mass, as its main components are the Liturgy of the Word and the Liturgy of the Eucharist.

The First Reading (Jeremiah 23:1-6) reminds us that the Father in heaven sent us His only begotten Son as our Good Shepherd. It is to steer us from ways to hell, as we have acted like lost sheep and sheep without a shepherd, being lured by false shepherds into evil ways of sins or into destructive ways, but to the way to eternal life and joy with the Good Shepherd, His Son (John 10:1-18). He is for an abundant life (John 10:10), and it means that he gives us eternal life through his flesh and blood (John 6:26-58), as well as, his words, which as the spirit of life (John 6:63). For this, the Father has raised a righteous shoot to David (Jeremiah 23:5).

Therefore, Jesus, our Lord, is our shepherd, and we lack nothing. So, we do not want anything else but his grace, as reflected in the Responsorial Psalm (23:1-3, 3-4, 5, 6). We are secure with our shepherd, our Lord Jesus Christ, who is the Good Shepherd, feeding us with his Word (words) and himself, the Living Bread of Life. And our Mass is this banquet, as the altar in the sanctuary is the table spread before us in the presence of enemies (Psalm 23:5).

The Second Reading (Ephesians 2:13-18) gives an image that our Good Shepherd is no longer far off from us. It means that we are no longer lost sheep or sheep without a shepherd. We do have the Good Shepherd with us to follow and to be nourished! And, through our Good Shepherd, we are brought to peace and transformed, as divisions among us are broken down. And this leads us not only to our unity but also our unity with Triune God. Ultimately, we are lead to our unity with the Father (John 17:20-23), through the Son, who is our Good Shepherd, our Lord Jesus Christ with an access to the Holy Spirit. So, we become one body with many parts, loaded with many gifts, endowed by the Holy Spirit (1 Corinthians 12:1-28).

So, who is your shepherd? Who do you follow? Whose words do you listen to? What are you fed with? Are you content with what you receive? Of are you constantly feeling anxious as you have never felt at peace and in contentment?

Is your shepherd compassionate for you, and his compassion deep enough to be visceral to his core?