Sunday the Seventeenth

Antiphon: “God is in His holy dwelling; He will give a home to the lonely, He gives power and strength to His people (Psalm 67:6-7, 36).”

Gospel excerpt: “The kingdom of heaven is like a treasure buried in a field, which a person finds and hides again, and out of joy (καὶ ἀπὸ τῆς χαρᾶς) goes  and sells all that he has and buys that field (Matthew 13:44).”

     Compared to the previous weeks, the parabolic proclamation for this Sunday is noticeably shorter. Unlike the previous weeks, Jesus does not explain the meaning of the words; probably due in part to the disciple's affirmation that they "understand all these things (Matthew 13:51)." Like the Gospel words of previous weeks, Jesus draws images from day-to-day living: buried treasure, a field, pearls, a net, fish of all kinds and buckets. Actions too are familiar to the listeners of Jesus' day: burying valuables (done especially in times of war or civil conflict to protect one's goods), finding, hiding, selling, buying, throwing, separating, and keeping; not to mention wailing and grinding of teeth to round out the picture. Even though the words are few quantitatively, much is offered for our formation this Sunday.

     In light of Solomon's prayer for "an understanding heart to judge Your people and to distinguish right from wrong," we can look at Jesus' parable and the disciple's response as a moment of wisdom. Through a variety of images, Jesus has catechized his followers in the ways of His Father's Kingdom. Such catechesis releases wisdom into the world whereby humanity has the resources to live in a manner always respecting the dignity of the other as a child of God. This type of wisdom, when taken to the heart, transforms not only individuals but the world. The "understanding heart" receives reality as gift thus experiencing freedom from the enslavement of entitlement that always demeans human dignity by selfish manipulation, attempting to impose one's agenda on reality.

     Then, there are the hope-filled words of God spoken and penned by Saint Paul: "We know that all things work for good for those who love God, who are called according to his purpose (Romans 8:28)." Many of our Bibles naturally open to Romans 8 because we read that chapter often, especially when things are not going so well in life. These comforting words remind us not only how big the big-picture of things really is, but that each of us is known and loved infinitely by the One Who is Love. Experiencing this love leads precisely to the unnamed people of this Sunday's parable.

     Why did the person sell all and buy the field? Why did the merchant sell all and buy the pearl? Why the hard work of selecting good fish? It all comes down to 1 word: JOY (χάρις, cháris). The evangelist is clear in recording the reason for these actions of buying: "out of (or "from") joy." Joachim Jeremias (a preeminent biblical scholar whose specialty was Jesus' Parables), commenting on the treasure and pearl states: "When that great joy, surpassing all measure, seizes a man, it carries him away, penetrates his inmost being, subjugates his mind. All else seems valueless compared with that surpassing worth. The decisive thing in the twin parable is not what the two men give up, but reason for their doing so; the overwhelming experience of the splendor of their discovery. Thus it is with the Kingdom of God. The effect of the joyful news is overpowering; it fills the heart with with gladness; it makes life's whole aim the consummation of the divine community and produces the most wholehearted self-sacrifice. What is the quality of a life which has been overmastered by this great joy? It is to follow Jesus. Its characteristic is the love whose pattern is to be found in the Lord who has become a servant. Such a love finds its expression in silent giving with no sounding of a trumpet; it does not lay up treasure on earth, but it entrusts its possessions to God's faithful hands" thereby setting us free from anxiety and worry.

Alternative Opening Prayer
God our Father,
open our eyes to see Your hand at work
in the splendor of creation,
in the beauty of human life.
Touch by Your hand our world is holy.
Help us to cherish the gifts that surround us,
to share Your blessings with our brothers and sisters,
and to experience the joy of life in Your presence.

Welcome, Archbishop Charles Chaput

   As the noon bells of the Angelus tolled in Saint Peter’s Basilica this past Tuesday (19 July, 6:00am our time), Pope Benedict XVI named the Most Reverend Charles J. Chaput as Philadelphia’s new Archbishop. Archbishop Chaput has served as the archbishop of Denver since 1997. He was previously the bishop of Rapid City, South Dakota. One of America’s most publicly engaged Catholic bishops, he frequently addresses the intersection of religious faith and political life, as he does in his book, Render Unto Caesar.

     Archbishop Chaput is a member of the Capuchin Franciscan order of religious priests and brothers. A registered member of the Prairie Band Potawatomi tribe, he is the second Native American to be ordained bishop in the U.S., and the first Native American archbishop. Raised in a small farming community in central Kansas, Archbishop Chaput felt called to the priesthood from a young age. Except for a childhood interest in growing up to be a film director (or a stunt man; the archbishop is a great movie buff and voracious reader), he has wanted to be a priest for as long as he can remember.

     Archbishop Chaput earned a Bachelor of Arts in Philosophy from St. Fidelis College Seminary in Herman, Pennsylvania, and studied Psychology at Catholic University in Washington D.C. He holds a Master of Arts in Religious Education from Capuchin College in Washington D.C., and a Master of Arts in Theology from the University of San Francisco.

     I am sure you join me in welcoming our new archbishop. As parishioners of a parish, we are part of a larger experience of the local Church, the Archdiocese of Philadelphia and the Archdiocese is part of the Universal Church, the Body of Christ. The appointment of a new shepherd for our Church comes in the midst of times that are both exciting and challenging. Like it or not, “times are a changin” and the way we are Church will take on new expressions (note the word will, not might). In light of this Sunday’s Gospel (17th Sunday) about the “instructed scribe,” we can say that the bishop “is like the head of a household who brings from his storeroom both the new and the old.”

     Much awaits our new shepherd (you may want to read John Allen’s interview of the Archbishop). Exciting ways to continue sounding the message of Jesus Christ that are both old and new remind us once again that hope springs eternal. Yet these opportunities will require decisions - tough and difficult decisions - that ultimately rest on the shoulders of the bishop and impact all of us. For that reason, we as members of the body of Christ must pray fervently for our Church and our bishop seeking opportunities to be less passive and more educated in matters of the Faith. We must read and listen with critical eyes and ears what the media has to say about our beloved Church realizing that because we are baptized, we all have an obligation to build up Christ’s Body the Church in unity and to continue responding to the Holy Spirit’s work of holiness in how each of us thinks, speaks and acts.

God, eternal shepherd,
You tend Your Church in many ways,
and rule us with love.
Help Your chosen servant Charles as
pastor for Christ, to watch over Your flock.
Help him to be a faithful teacher,
a wise administrator, and a holy priest.
We ask this through our Lord Jesus Christ, Your Son, Who lives and reigns with You and the Holy Spirit, One God, for ever and ever. Amen.
(Sacramentary, “Mass for the Bishop”)

Sunday the Sixteenth

Antiphon: “God Himself is my help. The Lord upholds my life. I will offer You a willing sacrifice; I will praise Your name, O Lord, for its goodness (Psalm 53:6, 8).”

Gospel excerpt: “Jesus proposed another parable (παραβολὴν, parabolen) to the crowds, saying: “The kingdom of heaven may be likened to a man who sowed good seed in his field... (Matthew 13:24)””

Last week, the sower went forth and that work yielded a variety of results. This Sunday, an enemy sowed weeds all through the wheat and the results were expected. Additionally we hear about mustard seed and yeast. Next Sunday, we go on on excursions to dig for treasure and cast nets on the Sea of Galilee. Common among all these and other similar texts is that they are parables. Next to the healing narratives, Jesus' parables are among the best known Gospel texts. Even people not familiar with the Gospels have heard of the Good Samaritan.

As popular as parables are, describing them is a bit more challenging. Many define a parable as 'just a story to teach a lesson or impart a moral teaching.' Not a bad description, except for the 'just a story' part. No matter how technical a description may get, it is vital to know that in the end, how the parable forms our living is crucial. On the other hand, 'just a story' is a phrase that is helpful to omit when approaching the sacred text. Current Western culture translates 'just a story' into a tale that is fabricated or made-up. Some go so far as to say that if the 'stories' in Scripture are 'made up,' I can 'make up' my own stories. Worse still, 'just a story' - in suggesting 'made up' - challenges the very credibility and foundation of Sacred Scripture for Christian living. (See last week's entry on the literal and spiritual senses of Sacred Scripture.)

Those who have studied the parables may be familiar with scholars such as Dodd, Jeremias and Beech to name only a few very quickly. In the world of Dodd, parables have been described more or less as 'similes or metaphors drawn from day-to-day living that arrest the listener by their vividness or strangeness thus teasing the mind and heart into active reflection concerning parable's insight to living the Kingdom of God.' While not a direct quote from Dodd (over the years I have made some humble additions), the elements of metaphor, strangeness and teasing that Dodd cites are operative in all the parables, albeit in varying degrees. Dodd and company have opened the horizons of our minds and hearts to experience a richness when it comes to living the Kingdom of God.

A number of years ago, I was intrigued by a number of "bolein" verbs in Scripture and theology. "Bolein" is the Greek verb that means to throw. It forms the basis for a number of important words in theology such as symbol, diabolic and yes, parable. Depending on the nouns referenced, the Greek prefix para can mean "with" or "besides." "Para" coupled with the Greek verb "bolein" yields an awkward literal English rendering "throw with" or "throw besides." So how does this shed light on Gospel parables? Professor C Clifton Black authored an article a number of years back in the biblical journal, Interpretation. Professor Black notes another literal meaning of parable from the Greek, "thrown alongside." He goes on to present that this "thrown alongside" that characterizes Jesus' parables is a collision between the world and the Kingdom Word pronounced by Jesus. It is not a collision in the sense of an 'us-against-them,' but a world that is still 'being created' daily to mirror the beauty and glory of the Creator. "When everyday reality is pierced by divine revelation," says Black, "a parabole has happened; a parable has been uttered." A parable, while technically a noun, is essentially an action: the action of the Creator's ongoing work of creation. Professor Black contends that the parable "is nothing less than a life-giving encounter between human hunger and Godly nurturance."

Alternative Opening Prayer:
Father,
let the Gift of Your life
continue to grow in us,
drawing us from death to faith, hope and love.
Keep us alive in Christ Jesus.
Keep us watchful in prayer
and true to His teaching
till Your glory is revealed in us.
Grant this through Christ our Lord.

Sunday the Fifteenth

Antiphon: “In my justice I shall see Your face, O Lord; when Your glory appears, my joy will be full (Psalm 16:15).”

Gospel excerpt: “On that day, Jesus went out of the house and sat down by the sea. Such large crowds gathered around him that he got into a boat and sat down, and the whole crowd stood along the shore. And he spoke to them at length in parables, saying: “A sower went out to sow (σπείρειν, speirein). (Matthew 13:1-3)””

From my office at the university, I look out on modest suburban farm. Early in the morning, a variety of John Deere equipment travels back and forth, up and down preparing the ground for various seeds to produce a cornucopia of tasty fall vegetables. In contrast to this large-scale scene, I visited a friend a few months ago who said to meet her in the backyard. When I arrived, I saw her in the garden with 2 tape measures, 3 rulers, an old tray used to count-out prescription drugs along with a small shovel and bucket of water. I understood the shovel and water for planting, but ‘what is this other stuff?’ I asked her. "Oh, the 1 ruler is set for the diameter of the hole, the other is for the depth of the hole, the other for the spacing to the next hole, the tape measure for the length of the row and the other measure for space between rows. The tray is to count the right number of seeds for each hole.” I needed a nap just listening to the preparatory and measuring work and so I asked her, why not plant the seeds like the sower did in the Gospels? Her look said volumes.

It is difficult to choose a particular theme or word from the abbundanza given to us this week. The effectiveness of God's Word (Isaiah), the profound hope freely offered to us (Saint Paul), mystery, parable and Kingdom of Heaven (Gospel) are all necessary aspects of the journey that must be pondered. Seeing the efficiency of modern-day farming techniques (definitely, a good thing) and the ‘meticulousness’ or ‘exactitude’ (I can think of a few other words, but I will be charitable) of my friend in planting her garden, I wondered about the ‘sower who went forth to sow.’ The Gospel text says nothing about efficiency nor proper measurement of the holes; not to mention the number of seeds in each hole. In fact, the Greek verb σπείρειν (speirein) often meant “sowing seed by scattering it over the ground.” While this approach to farming is more my style, it does raise a concern about being haphazard. After all, seeds do cost money and one certainly wants to be a good steward of resources. If you know that seed will not grow in a particular area, it seems to make sense not to waste the precious resource.

Many centrist Scripture scholars note that the use of σπείρειν is used allegorically in the Gospels. This does not mean that we omit the literal sense and usage of σπείρειν. The literal sense (in this case, “to sow,” “to sow by scattering over the ground”) is and must always be our starting point with any episode recorded in Sacred Scripture. With the literal sense of Scripture as the starting point, we also hold that Scripture has a richer meaning, a meaning beyond the literal that does not contradict the literal. These are the moral, allegoric and anagogic Spiritual senses of Sacred Scripture (the Catechism of the Catholic Church offers a quick summary of these Senses). While much can be said about each of these Spiritual Senses, we will take a look at the allegorical use of “seed” because it is the way Jesus Himself teaches the disciples the meaning of the parable.

The Greek root of the word “allegory” means “to speak (or express, obtain) another.” In other words, an allegory points to another person, place or thing. For Jesus, the seed is the “word of the Kingdom.” It is in this sense that the seed (“word of the Kingdom”) must be scattered liberally, without any limiting decision on the part of the person spreading the word. It is not within a person's, minister's or the Church's purview to decide who gets to hear the Word of God. No doubt anyone in ministry knows this to be intellectually true. Yet in the daily living of life, we make all sorts of decisions about other people based on what we think they can handle or accomplish. In essence, we decide for another. The Sower, Jesus Himself, demands that the gifts given be given freely to others with His eyes, not our eyes of efficiency or exactitude.

Alternative Opening Prayer:
Father,
let the light of Your truth
guide us to Your Kingdom
through a world filled with lights
contrary to Your own.
Christian is the Name and the Gospel
we glory in.
May Your love make us what You have
call us to be.
We ask this through Christ Our Lord.

Sunday the Fourteenth

Antiphon: “Within Your Temple, we ponder Your loving kindness, O God. As Your Name, so also Your praise reaches to the ends of the earth; Your right hand is filled with justice (Psalm 47:10-11).”

Gospel excerpt: “Come to me, all you who labor and are burdened, and I will give you rest. Take my yoke (ζυγόν μου) upon you and learn from me, for I am meek and humble of heart; and you will find rest for your selves. For my yoke (ζυγός μου) is easy, and my burden light (Matthew 11:29-30).”

In an undergraduate Gospel course, a student posed a question after reading these verses: “What do eggs have to do with Jesus?” The question initially caught me off guard until I realized the student’s reading of and connection with yolk as opposed to yoke (ζυγός, zugos).

I certainly could not fault the student. After all, how many times had she seen a yoked ox grazing in a Northeast Philadelphia backyard? For a good number of people, such a sight is confined to a zoo or a farm many miles from home. Yet in many parts of Africa, Central and South America as well as Asia, a yoked animal is the way to till the earth in preparation for sowing seed. (After telling this story to a colleague and her knowing my fondness for airplanes, she said I’m surprised you didn’t think of yoke in terms of a control lever for an aircraft.)

This does raise some interesting questions about the use of Sacred Scripture in our time. Some of the images used by Jesus, Saint Paul, and the Prophets – to name only a few – are images that reflect the historical context of their time. While some might want to quickly re-write the Sacred Text in the name of the cultural god of relevancy, we in our day accept the Text as both sacred (in Hebrew qadosh or qedesh meaning “different” or “set apart”) and inspired (from the Greek meaning God-breathed). Our task is to receive the Sacred Word with humility and gratitude. Then in the light and grace of the Holy Spirit, the work of sacred study leads us to the intention of the original author. With insights gleaned from this work, we are better able to appreciate the original image, make proper connections with the present and rejoice in the gift of God’s Word.

So what can we make of yoke in this Sunday’s proclamation? Jesus’ audience would certainly have had questions for him because a yoke is anything but easy. Particularly in poor areas of the world and no doubt in the world of Jesus, a yoke is a bulky, clumsy looking device that appears to be quite uncomfortable if not a somewhat torturous device. Then there is the task of putting this on an animal that weighs anywhere between 1 and 2 tons! Remarkably, the animal ‘accepts’ this device with little fuss for the most part and then permits some human to use the device to guide the its movement, particularly when it comes to plowing the field.

Jesus commands His followers to take His yoke (yes, He does command. The verb take is imperative). The difficulty is that since we are, for the most part, smarter than oxen, we tend to weigh the pro’s and con’s of other putting anything on us that will direct our lives. We enjoy our independence, even if it gets us in trouble because we follow our own selfish drives. The irony of Jesus’ teaching is that even on a weekend that celebrates American independence, He is asking that we freely choose to surrender our independence to Him (the highest exercise of freedom). He promises that dependence upon Him for the direction of our lives will always yield a burden that is manageable throughout life’s journey.

Opening Prayer:
Father,
through the obedience of Jesus,
Your Servant and Your Son,
You raised a fallen world.
Free us from sin
and bring us the joy that lasts for ever.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever. Amen.

The Most Holy Body and Blood of Christ

Antiphon: “The Lord fed His people with the finest wheat and honey; their hunger was satisfied (Psalm 80:17)."

Gospel excerpt: “Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me. This is the bread that came down from heaven. Unlike your ancestors who ate and still died, whoever eats this bread will live forever (John 6:57-58).”

Where do we begin on this Solemnity of the Most Holy Body and Blood of Christ? Is there anything we can comprehend about Jesus’ complete gift of Himself to us? Deep, mind-spinning questions often flood our minds when we ponder the Mystery of Christ’s Body and Blood even momentarily. We get ‘stuck’ on questions such as “How can this be (remember somebody else asking this question)?” How can can I comprehend and explain transubstantiation? If this is true, why do so few participate in the celebration of the Most Holy Eucharist? Since the Holy Eucharist is a mystery and therefore I will never understand completely, why waste time talking and reading about this?

The questions are not necessarily bad or wrong, just misdirected. Theological questions are good provided they keep us responding to the Living, Loving God with lives that give evidence of charity and service. The difficulty is that many of our questions want ‘to figure things out’ and once we ‘think’ we have figured things out, we stop searching for meaning because we think we have mastered the mystery of the unknown.

Interestingly enough, Church’s rich heritage of liturgical music offers us an answer from the experience of worship and devotion. Our repertoire of sacred chant and music stirs the mind and heart, creating an environment ready to receive and to cooperate with the abundance of life and love the Holy Spirit showers upon us daily. Take, for example, the hymn Ave verum corpus. Even though historians debate the author, (some say Saint Thomas Aquinas, others Pope Innocent III, IV or perhaps even V), the text offers some very concrete reflections appropriate for today’s Solemnity.

“Ave, verum corpus natum de Maria Virgine,” - Hail, true body born of the Virgin Mary: Jesus is a real Person, period. He is not a myth. He is not a fictitious person of an imaginary story. Even before pondering His Presence in the Most Holy Eucharist, we have to ask ourselves, ‘do I (and we as a community of faith) believe that Jesus Christ is a real Person Who once lived among us at a particular time and in a particular place?’ Do I believe this Person preached and lived a new way of life called the Kingdom of God that called one to daily conversion and belief?

“Vere passum immolatum in Cruce pro homine,” - Who truly suffered, sacrificed on the Cross for man: Jesus’ message of Kingdom living cost Him His human life as an innocent victim. His life among us was eminently self-less. Do I (and we as a community of faith) live sacrificially or is life on my terms? Do I project and live an attitude of entitlement? Do I charitably serve the needs of others as Jesus did in His ministry?

“Cujus latus perforatum unda fluxit et sanguine,” - Whose pierced side overflowed with water and blood: Even in death, Jesus gives life and blesses us with His Presence: water (the Gift of Baptism) and blood (the Gift of the Most Holy Eucharist). Do I recognize and reverence His Presence in the people around me?

“Esto nobis praegustatum in mortis examine.” - Be for us a foretaste in the test of death: Jesus teaches with His life that there is more to life than what we see around us. The goodness of life in the here-and-now is temporary. We live fully in the present knowing that our lives are being drawn to an eternity of life and love. Hence, do I live with a view towards the eternity of life with Father, Son and Holy Spirit – OR – do “I want it all, and I want it now?” Do I assist others in helping them to live Jesus’ life?

In the end, this Solemn Day reminds us that the Gift of the Most Holy Eucharist is not a thing to be figured out, but a Person Who calls us as His Body to be in communion with Him as we joyfully, charitably and selflessly serve Him in one another.

Alternative Opening Prayer:
Lord Jesus Christ,
we worship You living among us
in the Sacrament of Your Body and Blood.
May we offer to our Father in Heaven
a solemn pledge of undivided love.
May we offer to our brothers and sisters
a life poured out in service of that kingdom
where You live and reign with the Father
and the Holy Spirit, one God forever and ever.
Amen.

Sorry for the silence ... Roman Missal Changes in the meantime

I lost access to the blog during account transitioning and thankfully worked things out and will gradually fill in the back posts. In the meantime, enjoy this informative and well done video on the upcoming revisions to various texts used in the Celebration of the Most Holy Eucharist.

New Roman Missal for Youth Ministers - Word for Word by Life Teen from Life Teen on Vimeo.

The Most Holy Trinity

Antiphon: Blessed be God the Father and His only-begotten Son and the Holy Spirit: for He has shown that He loves us.

Scripture excerpt: “God so loved the world that he gave his only Son, so that everyone who believes (πιστεύων, pisteuon) in him might not perish but might have eternal life. For God did not send his Son into the world to condemn the world, but that the world might be saved through him. Whoever believes (πιστεύων) in him will not be condemned, but whoever does not believe (μὴ πιστεύων) has already been condemned, because he has not believed in the name of the only Son of God (John 3:16-18).”

What comes to mind when you hear, "Holy Trinity"? For a sizable number of Christians, the word mystery is synonymous with Holy Trinity. Mystery is an excellent word in the theological vocabulary and certainly a necessary word when speaking about the Most Holy Trinity. The difficulty is how we in western culture understand the word mystery. Mystery is often regarded as “unknowable” or “can't be figured out.” Further complication arises with these (and others) descriptions of mystery because the pragmatic and utilitarian approach of western culture then says in the face of mystery, why bother? If I am not going to be able to figure out the Holy Trinity, I won't waste time. I'll simply take ‘it’ on faith and believe, even though I feel some emptiness with this approach to faith living. Is believing just about accepting and mindlessness?

Andrei Rublev's icon of the Holy Trinity in Tretyakov Gallery, Moscow

Along with ‘taking the Holy Trinity on faith,’ Christians often try to engage theological algebra: how can 3 be 1, how can 1 be 3? We attempt an explanation with Saint Patrick's shamrock, or water (ice, liquid, steam) or a candle (wax, wick, flame). Early Christianity had its struggles with articulating an acceptable expression of the Incomprehensible. In fourth-century Constantinople, Saint Gregory of Nyssa quipped, "The whole city is full of it, the squares, the marketplaces, the crossroads, the alleyways; rag dealers, money-changers, food-sellers, they are all busy arguing. If you ask someone to give you change, he philosophizes about the Begotten and the Unbegotten; if you inquire about the price of a loaf, you are told by way of reply that the Father is greater and the Son inferior; if you ask, “Is my bath ready?” the attendant answers that the Son was made out of nothing."

With all of these thoughts swirling about, what guidance does the Word of God offer us this Sunday? The Gospel proclamation is a mere 2 verses, popular verses whose citation is often found on placards at sporting events. In these 2 verses, the verb (well, OK a participle) πιστεύω (pisteuo) is used in some form 3 times. πιστεύω is properly translated "to believe," yet even with this information the question arises: what does it mean to believe? For many, believing - like faith - is often relegated and limited to mere mental activity or mental assent that involves all of 2 nanoseconds. While believing and faith do have transcendent realities associate with each, the fact that a human believes or that a human professes faith means, by definition, that such an action is an act of the whole person: soul AND body.

This point is intensified when looking at the meaning of πιστεύω in the biblical era. πιστεύω expressed a claim that one made on another for direction in life. When I or we believed in another, I or we gave over control of the journey's direction to the person leading the expedition. Naturally, one would have known something about the leading before embarking on the trip, but the full knowledge of who this person is comes only as the journey unfolds and one experiences the skill, the knowledge, the resources to bring a journey to its proper completion. No wonder πιστεύω practically became a synonym for trust.

Consequently, on this solemn festival of the Most Holy Trinity we celebrate the Spirit's gift to all of πιστεύω. Such permits us to commit the entirety of our lives to the Person Jesus as the Leader of life's journey. Following Him involves more than knowledge and mental assent; it requires a change of heart visible in the way each thinks, speaks and acts. Following him requires docility and humility of spirit that utters with each step of the journey, “not my will, but Your Will be done.”

Alternative Opening Prayer:
God, we praise You:
Father all-powerful, Christ Lord and Savior,
Spirit of love.
You reveal Yourself in the depths of
our being,
drawing us to share in Your life and Your love.
One God, Three Persons,
be near to the people formed in Your image,
close to the world Your love brings to life.
We ask you this, Father, Son, and Holy Spirit,
one God, true and living, for ever and ever.
Amen.

Easter, the Fourth Sunday

“Amen, amen, I say to you, whoever does not enter a sheepfold through the gate (θύρας, thyras) but climbs over elsewhere is a thief and a robber. But whoever enters through the gate (θύρας, thyras) is the shepherd of the sheep. The gatekeeper (θυρωρὸς, thyroros) opens it for him, and the sheep hear his voice, as he calls his own sheep by name and leads them out (John 10:1-3).”

Where’s the gate?

Is Jesus a gate or a shepherd? Some, no doubt, will respond instantly and emphatically, both! While I offer no argument on the popular level one does not hear as many references to Jesus as Gate as opposed to Shepherd. When closely examining the Gospel text for this Sunday, “gate” appears to win out as Jesus’ self-descriptive metaphor prior to developing the metaphor of shepherd.

Translated in this Johannine chapter as “gate,” θύρας is better known in antiquity as a door. When it comes to keeping sheep within a corral,“gate”is certainly a better translation and image than door. Yet we do not want to loose the significance of θύρας as door, particularly in the Greco-Roman world. I offer this for 2 reasons:

First, some literature suggests that θύρας is a type of fence that is erected in time of war to prevent the enemy from launching an assault. Secondly,θύρας conveys a sense of an ‘opening to a new opportunity,’ similar to a common expression sounded when an event causes a ‘new door to open in one’s life.’

God and Father of our Lord Jesus Christ
though Your people walk in the valley of darkness,
no evil should they fear;
for they follow in faith the call of the Shepherd
Whom You have sent for their hope and strength.
Attune our minds to the sound of His voice,
lead our steps in the path He has shown,
that we may know the strength of His outstretched arm
and enjoy the light of Your presence for ever.
We ask this in the name of Jesus the Lord.

Easter, the Third Sunday

“So they set out at once and returned to Jerusalem where they found gathered together the eleven and those with them who were saying, “The Lord has truly been raised and has appeared to Simon!” Then the two recounted what had taken place on the way and how he was made known (ἐγνώσθη, egnosthe) to them in the breaking of the bread (Luke 24:35).”