by Pope Benedetto XVI

"Let us be concerned for each other, to stir a response in love and good works" (Heb 10:24)

Dear Brothers and Sisters,

The Lenten season offers us once again an opportunity to reflect upon the very heart of Christian life: charity. This is a favourable time to renew our journey of faith, both as individuals and as a community, with the help of the word of God and the sacraments. This journey is one marked by prayer and sharing, silence and fasting, in anticipation of the joy of Easter.

This year I would like to propose a few thoughts in the light of a brief biblical passage drawn from the Letter to the Hebrews: "Let us be concerned for each other, to stir a response in love and good works". These words are part of a passage in which the sacred author exhorts us to trust in Jesus Christ as the High Priest who has won us forgiveness and opened up a pathway to God. Embracing Christ bears fruit in a life structured by the three theological virtues: it means approaching the Lord "sincere in heart and filled with faith" (v. 22), keeping firm "in the hope we profess" (v. 23) and ever mindful of living a life of "love and good works" (v. 24) together with our brothers and sisters. The author states that to sustain this life shaped by the Gospel it is important to participate in the liturgy and community prayer, mindful of the eschatological goal of full communion in God (v. 25). Here I would like to reflect on verse 24, which offers a succinct, valuable and ever timely teaching on the three aspects of Christian life: concern for others, reciprocity and personal holiness.

1. "Let us be concerned for each other": responsibility towards our brothers and sisters.

This first aspect is an invitation to be "concerned": the Greek verb used here is katanoein, which means to scrutinize, to be attentive, to observe carefully and take stock of something. We come across this word in the Gospel when Jesus invites the disciples to "think of" the ravens that, without striving, are at the centre of the solicitous and caring Divine Providence (cf. Lk 12:24), and to "observe" the plank in our own eye before looking at the splinter in that of our brother (cf. Lk 6:41). In another verse of the Letter to the Hebrews, we find the encouragement to "turn your minds to Jesus" (3:1), the Apostle and High Priest of our faith. So the verb which introduces our exhortation tells us to look at others, first of all at Jesus, to be concerned for one another, and not to remain isolated and indifferent to the fate of our brothers and sisters. All too often, however, our attitude is just the opposite: an indifference and disinterest born of selfishness and masked as a respect for "privacy". Today too, the Lord’s voice summons all of us to be concerned for one another. Even today God asks us to be "guardians" of our brothers and sisters (Gen 4:9), to establish relationships based on mutual consideration and attentiveness to the well-being, the integral well-being of others. The great commandment of love for one another demands that we acknowledge our responsibility towards those who, like ourselves, are creatures and children of God. Being brothers and sisters in humanity and, in many cases, also in the faith, should help us to recognize in others a true alter ego, infinitely loved by the Lord. If we cultivate this way of seeing others as our brothers and sisters, solidarity, justice, mercy and compassion will naturally well up in our hearts. The Servant of God Pope Paul VI stated that the world today is suffering above all from a lack of brotherhood: "Human society is sorely ill. The cause is not so much the depletion of natural resources, nor their monopolistic control by a privileged few; it is rather the weakening of brotherly ties between individuals and nations" (Populorum Progressio, 66).

Concern for others entails desiring what is good for them from every point of view: physical, moral and spiritual. Contemporary culture seems to have lost the sense of good and evil, yet there is a real need to reaffirm that good does exist and will prevail, because God is "generous and acts generously" (Ps 119:68). The good is whatever gives, protects and promotes life, brotherhood and communion. Responsibility towards others thus means desiring and working for the good of others, in the hope that they too will become receptive to goodness and its demands. Concern for others means being aware of their needs. Sacred Scripture warns us of the danger that our hearts can become hardened by a sort of "spiritual anesthesia" which numbs us to the suffering of others. The Evangelist Luke relates two of Jesus’ parables by way of example. In the parable of the Good Samaritan, the priest and the Levite "pass by", indifferent to the presence of the man stripped and beaten by the robbers (cf.Lk 10:30-32). In that of Dives and Lazarus, the rich man is heedless of the poverty of Lazarus, who is starving to death at his very door (cf. Lk 16:19). Both parables show examples of the opposite of "being concerned", of looking upon others with love and compassion. What hinders this humane and loving gaze towards our brothers and sisters? Often it is the possession of material riches and a sense of sufficiency, but it can also be the tendency to put our own interests and problems above all else. We should never be incapable of "showing mercy" towards those who suffer. Our hearts should never be so wrapped up in our affairs and problems that they fail to hear the cry of the poor. Humbleness of heart and the personal experience of suffering can awaken within us a sense of compassion and empathy. "The upright understands the cause of the weak, the wicked has not the wit to understand it" (Prov 29:7). We can then understand the beatitude of "those who mourn" (Mt 5:5), those who in effect are capable of looking beyond themselves and feeling compassion for the suffering of others. Reaching out to others and opening our hearts to their needs can become an opportunity for salvation and blessedness.

"Being concerned for each other" also entails being concerned for their spiritual well-being. Here I would like to mention an aspect of the Christian life, which I believe has been quite forgotten:fraternal correction in view of eternal salvation. Today, in general, we are very sensitive to the idea of charity and caring about the physical and material well-being of others, but almost completely silent about our spiritual responsibility towards our brothers and sisters. This was not the case in the early Church or in those communities that are truly mature in faith, those which are concerned not only for the physical health of their brothers and sisters, but also for their spiritual health and ultimate destiny. The Scriptures tell us: "Rebuke the wise and he will love you for it. Be open with the wise, he grows wiser still, teach the upright, he will gain yet more" (Prov 9:8ff). Christ himself commands us to admonish a brother who is committing a sin (cf. Mt 18:15). The verb used to express fraternal correction - elenchein – is the same used to indicate the prophetic mission of Christians to speak out against a generation indulging in evil (cf. Eph 5:11). The Church’s tradition has included "admonishing sinners" among the spiritual works of mercy. It is important to recover this dimension of Christian charity. We must not remain silent before evil. I am thinking of all those Christians who, out of human regard or purely personal convenience, adapt to the prevailing mentality, rather than warning their brothers and sisters against ways of thinking and acting that are contrary to the truth and that do not follow the path of goodness. Christian admonishment, for its part, is never motivated by a spirit of accusation or recrimination. It is always moved by love and mercy, and springs from genuine concern for the good of the other. As the Apostle Paul says: "If one of you is caught doing something wrong, those of you who are spiritual should set that person right in a spirit of gentleness; and watch yourselves that you are not put to the test in the same way" (Gal 6:1). In a world pervaded by individualism, it is essential to rediscover the importance of fraternal correction, so that together we may journey towards holiness. Scripture tells us that even "the upright falls seven times" (Prov 24:16); all of us are weak and imperfect (cf. 1 Jn 1:8). It is a great service, then, to help others and allow them to help us, so that we can be open to the whole truth about ourselves, improve our lives and walk more uprightly in the Lord’s ways. There will always be a need for a gaze which loves and admonishes, which knows and understands, which discerns and forgives (cf. Lk 22:61), as God has done and continues to do with each of us.

2. "Being concerned for each other": the gift of reciprocity.

This "custody" of others is in contrast to a mentality that, by reducing life exclusively to its earthly dimension, fails to see it in an eschatological perspective and accepts any moral choice in the name of personal freedom. A society like ours can become blind to physical sufferings and to the spiritual and moral demands of life. This must not be the case in the Christian community! The Apostle Paul encourages us to seek "the ways which lead to peace and the ways in which we can support one another" (Rom 14:19) for our neighbour’s good, "so that we support one another" (15:2), seeking not personal gain but rather "the advantage of everybody else, so that they may be saved" (1 Cor 10:33). This mutual correction and encouragement in a spirit of humility and charity must be part of the life of the Christian community.

The Lord’s disciples, united with him through the Eucharist, live in a fellowship that binds them one to another as members of a single body. This means that the other is part of me, and that his or her life, his or her salvation, concern my own life and salvation. Here we touch upon a profound aspect of communion: our existence is related to that of others, for better or for worse. Both our sins and our acts of love have a social dimension. This reciprocity is seen in the Church, the mystical body of Christ: the community constantly does penance and asks for the forgiveness of the sins of its members, but also unfailingly rejoices in the examples of virtue and charity present in her midst. As Saint Paul says: "Each part should be equally concerned for all the others" (1 Cor 12:25), for we all form one body. Acts of charity towards our brothers and sisters – as expressed by almsgiving, a practice which, together with prayer and fasting, is typical of Lent – is rooted in this common belonging. Christians can also express their membership in the one body which is the Church through concrete concern for the poorest of the poor. Concern for one another likewise means acknowledging the good that the Lord is doing in others and giving thanks for the wonders of grace that Almighty God in his goodness continuously accomplishes in his children. When Christians perceive the Holy Spirit at work in others, they cannot but rejoice and give glory to the heavenly Father (cf. Mt 5:16).

3. "To stir a response in love and good works": walking together in holiness.

These words of the Letter to the Hebrews (10:24) urge us to reflect on the universal call to holiness, the continuing journey of the spiritual life as we aspire to the greater spiritual gifts and to an ever more sublime and fruitful charity (cf. 1 Cor 12:31-13:13). Being concerned for one another should spur us to an increasingly effective love which, "like the light of dawn, its brightness growing to the fullness of day" (Prov 4:18), makes us live each day as an anticipation of the eternal day awaiting us in God. The time granted us in this life is precious for discerning and performing good works in the love of God. In this way the Church herself continuously grows towards the full maturity of Christ (cf. Eph 4:13). Our exhortation to encourage one another to attain the fullness of love and good works is situated in this dynamic prospect of growth.

Sadly, there is always the temptation to become lukewarm, to quench the Spirit, to refuse to invest the talents we have received, for our own good and for the good of others (cf. Mt 25:25ff.). All of us have received spiritual or material riches meant to be used for the fulfilment of God’s plan, for the good of the Church and for our personal salvation (cf. Lk 12:21b; 1 Tim 6:18). The spiritual masters remind us that in the life of faith those who do not advance inevitably regress. Dear brothers and sisters, let us accept the invitation, today as timely as ever, to aim for the "high standard of ordinary Christian living" (Novo Millennio Ineunte, 31). The wisdom of the Church in recognizing and proclaiming certain outstanding Christians as Blessed and as Saints is also meant to inspire others to imitate their virtues. Saint Paul exhorts us to "anticipate one another in showing honour" (Rom 12:10).

In a world which demands of Christians a renewed witness of love and fidelity to the Lord, may all of us feel the urgent need to anticipate one another in charity, service and good works (cf. Heb 6:10). This appeal is particularly pressing in this holy season of preparation for Easter. As I offer my prayerful good wishes for a blessed and fruitful Lenten period, I entrust all of you to the intercession of the Mary Ever Virgin and cordially impart my Apostolic Blessing.

From the Vatican, 3 November 2011

BENEDICTUS PP. XVI

The image of the true vine, that is, Jesus
The pressing invitation to remain in Him
in order to bear the fruit of love
John 15:1-8

1. Opening prayer

Lord, You are! And this is sufficient for us, to live by, to go on hoping every day, to walk in this world, not to choose the wrong road of being closed and lonely. Yes, You are forever and from all time; You are constant, O Jesus! Your being is our constant gift; it is an ever ripe fruit that feeds and strengthens us in You, in Your presence. Lord, open our heart, open our being to Your being; open us to life with the mysterious power of Your Word. Help us to listen, to eat and savor this food for our souls, which is indispensable for us! Send us the good fruit of Your Spirit so that He may bring about in us that which we read and meditate about You.

2. Reading

a) To place the passage in its context:

These few verses are part of the great discourse of Jesus to His disciples during that intimate moment of the last supper and they begin with chapter 13, verse 31, and proceed up to the end of chapter 17. This passage has a very tight, deep and inseparable unity, unequaled in the Gospels, and sums up the whole of Jesus' revelation in His divine life and in the mystery of the Trinity. It is the text that says what no other text in the Scriptures is capable of saying concerning Christian life, its power, its tasks, its joys and pains, its hopes and its struggle in this world in the Church. Just a few verses, but full of love. That love to the very end that Jesus chose to live for His disciples, and for us, even to this day and forever. In the strength of this love, the supreme gesture of infinite tenderness, which includes all other gestures of love, the Lord bequeaths to His disciples a new presence. A new way of being. By means of the parable of the vine and its branches and the proclamation of the wonderful verb remain, repeated several times, Jesus initiates His new story with each one of us called indwelling. He is no longer with us, because He is going back to the Father, yet He remains within us.

b) To assist us in the reading of the passage:

vv. 1-3: Jesus reveals Himself as the true vine, which brings forth good fruit and excellent wine for His Father who is the vinedresser. He reveals to us, His disciples, the branches, that we must remain united to the vine so as not to die and to bear fruit. The pruning, which the Father accomplishes on the branches by means of the Word, is a purification, a joy, and a chant.

vv. 4-6: Jesus passes on to His disciples the secret of being able to continue to live in an intimate relationship with Him by remaining. As He lives in them and remains in them, and is no longer external to them or with them, so they must also remain in Him, inside Him. This is the only way to be completely consoled, to be able to hold on to this life and bear good fruit which is love.

v. 7: Once more, Jesus bequeaths the gift of prayer in the heart of His disciples, that most precious and unique pearl, and He tells us that by remaining in Him, we can learn true prayer, the prayer that seeks insistently the gift of the Holy Spirit and knows that it will be granted.

v. 8: Jesus calls us to Himself, asks us to follow Him, and to be always His disciples. The remainder brings forth mission, the gift of life for the Father and for the neighbor. If we really remain in Jesus, then we shall really remain in the midst of our brothers and sisters, as gift and as service. This is the glory of the Father.

c) The text:

Jesus said to his disciples: "I am the true vine, and my Father is the vine grower. He takes away every branch in me that does not bear fruit, and every one that does he prunes so that it bears more fruit. You are already pruned because of the word that I spoke to you. Remain in me, as I remain in you. Just as a branch cannot bear fruit on its own unless it remains on the vine, so neither can you unless you remain in me. I am the vine, you are the branches. Whoever remains in me and I in him will bear much fruit, because without me you can do nothing. Anyone who does not remain in me will be thrown out like a branch and wither; people will gather them and throw them into a fire and they will be burned. If you remain in me and my words remain in you, ask for whatever you want and it will be done for you. By this is my Father glorified, that you bear much fruit and become my disciples."

3. A moment of silent prayer

As a branch, I now remain united to the vine, my Lord, and I abandon myself to Him. I allow myself to be overtaken by the sap of His silent and deep voice, which is like living water. Therefore, I remain in silence and stay close.

4. A few questions

These help me remain and to discover the beauty of the vine, Jesus. They lead me to the Father, and allow Him to take over and labor in me, certain of His good labor as loving vine-dresser. They urge me to enter into the life blood of the Spirit to meet Him as the only necessary thing that I must seek untiringly.

a) "I am": it is beautiful that the passage begins with these words, which are like a song of joy of the victory of the Lord that He loves to sing all the time in the life of each one of us. "I am": He repeats this infinitely, every morning, every evening, at night, while we sleep, even though we are not aware of this. In fact, He really is at our disposal. He is turned towards the Father, and towards us for us. I meditate on these words and not only listen to them, but allow them to penetrate me, my mind, my innermost memory, my heart, and all my feelings as I ruminate on and absorb His being into my being. I try to enter into the depths of my being, overcoming fear, crossing the darkness that I find there and I gather those parts of my being that are most lifeless. I take them delicately and bring them to Jesus and I hand them over to His "I am".

b) The vine recalls to mind wine, that precious and good fruit, and also recalls to mind the covenant that nothing will ever break. Am I willing to remain in that embrace, in that continuous yes of my life thus woven into His? Together with the Psalmist, I shall also raise the chalice of the covenant, calling on the name of the Lord and saying to Him, “yes, I also love you”.

c) Jesus calls His Father the vine-dresser, a very beautiful term that carries all the force of the love dedicated to working the land. It expresses a bending over the earth, a drawing close of body and being, a prolonged contact, a vital exchange. This is precisely the Father's attitude towards us! However, St. Paul says: "The farmer who has done the hard work should have the first share of the harvest" (2 Tim 2:6) and St. James reminds us "See how patient a farmer is as he waits for his land to produce precious crops" (Jas 5:7). Will I disappoint the patience of the Father who cultivates me every day, turns me over, gets rid of the stones, nourishes me with good fertilizer and builds a hedge all round me to protect me? To whom do I give the fruits of my existence, my heart, my mind, and my soul? For whom do I exist? For whom do I decide and choose to live every day, every morning, when I wake up?

d) I follow the text carefully and underline two verbs, which occur frequently: "to bear fruit" and "to remain". I understand that these two realities are a symbol of life itself and are woven together, each depending on the other. Only by remaining is it possible to bear fruit, and the only true fruit that we as disciples can bear in this world is to remain. Where do I remain every day, all day? With whom do I remain? Jesus always makes the connection of this verb with that wonderful and enormous particle: "in Me". Do I console myself with these two words "in Me"? Do I dig in search of the Lord as one digs for a well (cfr. Gn 26:18) or for treasure (Pr 2:4)? Or am I outside, always lost among the ways of this world, as far as possible from intimacy and from a relationship from contact with the Lord?

e) Twice Jesus reminds us of the reality of His Word and reveals to us that it is His Word that makes us pure and it is His Word that leads us to true prayer. The Word is proclaimed and given as a permanent presence within us. It also has the ability to remain, to make its dwelling place in our heart. However, I must ask myself, what ears do I have to listen to this proclamation of salvation and goodness, which the Lord addresses to me through His Words? Do I allow room to listen in depth to that which the Scripture speaks to me all the time, in the Law, the Prophets, the Psalms and the apostolic writings? Do I allow the Word of the Lord to find me and overtake me in prayer, or do I prefer to trust in other words, lighter, more human and more like my words? Am I afraid of the voice of the Lord who speaks to me urgently and all the time?

5. A key to the reading

As a branch, I seek to be ever more one with my Vine, that is, the Lord Jesus. Here and now, I drink of His Word, the good sap, seeking to penetrate ever deeper so as to absorb the hidden nourishment that transmits real life to me. I pay attention to the words, the verbs, the expressions Jesus uses and which recall other passages of divine Scripture and, thus, I let myself be purified.

The meeting with Jesus, the "I am"

This passage is one of the texts where this strong expression appears, an expression that the Lord addresses to us in order to reveal Himself. It is wonderful to walk through the Scriptures in search of other texts similar to this one, where the Lord speaks of Himself directly. When the Lord says and repeats, in a thousand ways, with a thousand nuances, "I am". He does not do so in order to annihilate or humiliate us, but only to stress forcefully His overflowing love for us which desires to make us live that same life that belongs to Him. When He says "I am", He is also saying "You are" to each one of us, to each son and daughter who is born into this world. It is a fruitful and uninterrupted transmission of being, of essence, and I do not wish to let this be in vain. I wish to welcome it and welcome it inside me. So, I follow the luminous trace of the "I am" and I try to stop at each step. "I am your shield" (Gen 15:1), "I am the God of Abraham your father" (Gen 24:26), "I am the Lord who led you and still leads you out of the land of Egypt" (cfr. Es 6:6) and from the hands of every Pharaoh who will threaten your life. "I am He who heals you" (Es 15:26). I allow myself to be enlightened by the force of these words, which fulfill the miracle they speak of; they fulfill this miracle to this day, and for me, in this lectio. Then I go on reading in the book of Leviticus where at least 50 times this affirmation of salvation is found: "I am the Lord", and I believe these words and hold on to them with my whole being, my whole heart and say: "Yes, indeed the Lord is my Lord, He and no other!" I note that the Scriptures probe ever deeper. As the journey continues, gradually, the Scriptures penetrate me and lead me to an ever more intense relationship with the Lord. In fact, the book of Numbers says: "I am the Lord and I live among the people of Israel" (Num 35:34). "I am" is in the present, He who does not draw apart, does not turn His back to leave. It is He who cares for us from close by, from the inside, as only He can do. I read Isaiah and I receive life: 41:10; 43:3; 45:6 etc.

The holy Gospel is an explosion of being, presence, and salvation. I run through it letting John lead me: 6:48; 8:12; 10:9. 11; 11:15; 14:6; 18:37. Jesus is the bread, the light, the gate, the shepherd, the resurrection, the way, the truth, the life, the king. All for me and for us, and so I want to welcome Him, know Him and love Him, and I want to learn, through these words, to say to Him: "Lord you are!" It is this "You" that gives meaning to my “I” that makes life a relationship and a communion. I know for certain that only here can I find full joy and live forever.

The vineyard, the true vine and its good fruit

God's vineyard is Israel, a beloved vineyard, a chosen vineyard, a vineyard planted on a fertile hill in a place where the earth has been cleared afresh, hoed, and freed of stones.A protected vineyard, worked, loved, large and one that God Himself has planted (cfr. Is 5:1ff; Ger 2:21). So loved is this vineyard that the beloved has never ceased to sing the canticle of love for her. Strong notes, yet sweet at the same time. Notes that bear true life, that go across the ancient covenant and come to the new covenant in even clearer notes. At first it was the Father who sang, now it is Jesus, but in both it is the Spirit who is heard, as the Song of Songs says: "The voice of the dove is still heard… and the vineyards spread fragrance" (Sgs 2:12ff). It is the Lord Jesus who draws us, who takes us from the old to the new, from love to love, towards an ever stronger communion, even to identification: "I am the vine, but you too are in me". Hence it is clear: the vineyard is Israel, is Jesus, is us. Always the same, always new, always chosen and beloved, loved, cared for, protected, visited: visited by rain and visited by the Word. Sent by the prophets day by day, visited by the sending of the Son, who is love, and who expects love, that is, the fruit. "He waited for the grapes to ripen, but every grape was sour" (Is 5:2). In love, disappointment is always around the corner. I stop here at this reality. I look inside me. I try to discover the places where I am closed, dry, and dead. Why has the rain not come? I repeat this word that echoes often through the pages of the Bible: "The Lord waits…" (see Is 30:18; Lk 13:6-9). He wants the fruits of conversion (cfr. Mt 3:8), as He tells us through John, the fruits of the word that hides the listening, the welcoming and the self-control, as the synoptics say (cfr. Mt 13:23; Mk 4:20 e Lk 8:15), the fruits of the Spirit, as Paul explains (cfr. Gal 5:22). He wants us "to bear fruit in every good work" (Col 1:10), but above all, it seems to me, the Lord waits and desires "the fruit of the womb" (cfr. Lk 1:42), that is Jesus, in whom we are truly blessed. In fact, Jesus is the seed that, dying, bears much fruit within us in our life (Jn 12:24) and defeats every solitude, every closure, opening us wide to our brothers and sisters. This is the real fruit of conversion, planted in the earth of our bosom. This is to become His disciples and, finally, this is the true glory of the Father.

Pruning, a joyful purification

In this passage of the Gospel, the Lord shows me another way of following Him, together with Him. It is the way of purification, of renewal, of resurrection, and new life. It is hidden in the term "pruning", but I can better discover it thanks to the Word itself, which is the only sure guide. The Greek text uses the term "purify" to point to this action of the vine-dresser in His vineyard. Certainly, it is true that He prunes and cuts with a knife sharpened by His Word (Heb 4:12) and sometimes, wounds us, but it is even truer that it is His love that penetrates ever deeper in us and thus purifies, washes, and refines. Yes, the Lord sits as washer to purify, to make splendid and luminous the gold in His hand (cfr. Mal 3:3). Jesus brings a new purification, the one promised for so long by the Scriptures and in waiting for the Messianic times. It is no longer the purification that took place by means of cult, by means of the observance of the law or sacrifices, a temporary purification, incomplete and figurative. Jesus brings about an intimate, total purification. One of the heart and conscience, the one sung by Ezekiel: "I shall purify you of all your idols, I shall give you a new heart…When I shall have purified you from all you iniquities, I shall bring you back to your cities and your ruins will be rebuilt…" (Ez 36:25ff. 33). I also read Eph 5:26 e Tt 2:14, beautiful and rich texts, which help me better enter into the light of grace of this work of salvation, of this spiritual pruning that the Father works in me.

There is a verse in the Song of Songs that can help my understanding more. It says, "This is the time for singing" (Sgs 2:12), however, it uses a verb that means also "pruning, cutting" as well as "singing". Thus pruning is the time for singing and for joy. It is my heart that sings before and in the Word. It is my soul that rejoices for my faith, because I know that through this long but magnificent pilgrimage in the Scriptures, I too will take part in Jesus' life. I too will be united with Him, the pure, the holy, the immaculate Word and that thus, united to Him, I shall be washed and purified with the infinite purity of His life. Not for me alone, not in order to be alone, but to bear much fruit. To grow leaves and branches that do not wither. To be a branch together with many other branches in the vine of Jesus Christ.

6. A moment of silent prayer: Psalm 1

A meditation on the joy of one who lives by the Word and, thanks to the Word, bears fruit.

Res. Your Word is my joy, Lord!

Blessed is the man who walks not in the counsel of the wicked,
nor stands in the way of sinners,
nor sits in the seat of scoffers;
but his delight is in the law of the Lord,
and on His law he meditates day and night. Res.

He is like a tree planted by streams of water,
that yields its fruit in its season,
and its leaf does not wither.
In all that he does, he prospers.
The wicked are not so,
but are like chaff which the wind drives away. Res.

Therefore the wicked will not stand in the judgment,
nor sinners in the congregation of the righteous;
for the Lord knows the way of the righteous,
but the way of the wicked will perish. Res.

7. Closing prayer

Lord, I still see the light of Your Word. The healing force of Your voice still rings in the depth of my being! Thank you, O my Vine, my sap. Thank You, O my dwelling where I can and wish to remain. Thank You, O my strength to do, to carry out every task; thank You my Master! You have called me to be a fruitful branch, to be fruit of your love for humankind, to be the wine that makes the heart rejoice. Lord, help me to realize this blessed and true Word of Yours. Only thus can I live truly and live truly as You are and remain. Lord, let me not err so that I wish to remain a branch in Your vine without the other branches, my brothers and sisters. It would be indeed the sourest and most displeasing fruit.

Lord, I do not know how to pray. Teach me Yourself and let my most beautiful prayer be my life, transformed into a bunch of grapes for the hunger and the thirst, for the joy and company of those who come to the vine, that is, You. Thank you for being the wine of Love!

Jesus the Good Shepherd
“So that all may have life and have it to the full!”
John 10:11-18

1. Opening prayer

Lord Jesus, send Your Spirit to help us to read the Scriptures with the same mind that You read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, You helped them to discover the presence of God in the disturbing events of Your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to Your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May Your word guide us so that we too, like the two disciples from Emmaus, may experience the force of Your resurrection and witness to others that You are alive in our midst as source of fraternity, justice and peace. We ask this of You, Jesus, son of Mary, who revealed to us the Father and sent us Your Spirit. Amen.

2. Reading

a) A key to the reading:

The Gospel of the fourth Sunday after Easter presents to us the parable of the Good Shepherd. This is why, sometimes, it is called the Sunday of the Good Shepherd. In some parishes the feast of the parish priest is celebrated on this day, the shepherd of the flock. In today’s Gospel, Jesus presented Himself as the Good Shepherd, who has come “so that they may have life and have it to the full” (Jn 10:10). At that time, the shepherd was the image of the leader. Jesus says that many presented themselves as shepherds but in fact they were thieves and bandits. The same thing happens today. There are people who present themselves as leaders, but in reality, instead of rendering service, they only seek their own interests. Some of them have such a meek way of speaking, and make such an intelligent type of propaganda that they succeed in deceiving people. Have you ever had the experience of being deceived? How does one recognize a “false prophet” today? How is and how should a good shepherd be? Keeping these questions in mind, let us try to meditate on the text of today’s Gospel. During the reading let us try to be attentive to the images which Jesus uses to present Himself to the people as a true and good Shepherd.

b) A division of the text to help me in reading it:

Jn 10:11: Jesus presents Himself as the Good Shepherd who gives his life for His sheep
Jn 10:12-13: Jesus defines the attitude of the mercenary
Jn 10:14-15: Jesus presents Himself as the Good Shepherd who knows His sheep
Jn 10:16: Jesus defines the goal to be attained: only one flock and one shepherd
Jn 10:17-18: Jesus and the Father.

c) Text:

Jesus said: "I am the good shepherd. A good shepherd lays down his life for the sheep. A hired man, who is not a shepherd and whose sheep are not his own, sees a wolf coming and leaves the sheep and runs away, and the wolf catches and scatters them. This is because he works for pay and has no concern for the sheep. I am the good shepherd, and I know mine and mine know me, just as the Father knows me and I know the Father; and I will lay down my life for the sheep. I have other sheep that do not belong to this fold. These also I must lead, and they will hear my voice, and there will be one flock, one shepherd. This is why the Father loves me, because I lay down my life in order to take it up again. No one takes it from me, but I lay it down on my own. I have power to lay it down, and power to take it up again. This command I have received from my Father."

3. A moment of prayerful silence

so that the Word of God may penetrate and enlighten our life.

4. Some questions

to help us in our personal reflection.

a) What is the difference between a shepherd and a hired man in our current day?
b) Which are the images which Jesus applies to Himself? How does he apply them and what do they signify?
c) How many times does Jesus use the term life in this text and what does he affirm about life?
d) What does the text say about the sheep that we are? What are the qualities and the tasks of the sheep?
e) Shepherd (Pastor) - Pastoral. Do our pastoral works continue the mission of Jesus as Shepherd?

5. For those who desire to deepen more into the text

a) Context:

i) The discourse of Jesus on the Good Shepherd (Jn 10:1-18) is like a brick inserted into a wall which already exits. With this brick the wall is stronger and more beautiful. Immediately before, in Jn 9:40-41, the Gospel spoke about the healing of the man born blind (Jn 9:1-38) and of the discussion of Jesus with the Pharisees on blindness (Jn 9:39-41). Immediately after in Jn 10:19-21, John gives the conclusion of Jesus’ discussion with the Pharisees on blindness. The Pharisees presented themselves before the people as leaders and believed that they could discern and teach the things of God. In reality, they were blind (Jn 9:40-41) and they despised the opinion of the people represented by the man born blind who had been cured by Jesus (Jn 9:34). The discourse on the Good Shepherd has been inserted here for the purpose of offering some criteria to know how to discern who is the leader, the shepherd who deserves to be trusted. The parable fulfills a word which Jesus had just said to the Pharisees: “It is for judgment that I have come into this world, so that those without sight may see and those with sight may become blind.” (Jn 9:39).

ii) The discourse of Jesus on the “Good Shepherd” presents three comparisons, linked among themselves by the image of the sheep, which offer criteria to discern who is the true shepherd:
First comparison (Jn 10:1-5): “Enter through the gate”. Jesus distinguishes between the shepherd of the sheep and the one who climbs some other way to rob them. That which reveals the shepherd is the fact that He enters through the gate. The thief climbs some other way.
Second comparison: (Jn 10:6-10): “I am the gate”. To enter through the gate means to act like Jesus, whose greatest concern is the life in abundance of the sheep. What the shepherd reveals is the defense of the life of the sheep.
Third comparison: (Jn 10:11-18)): “I am the Good Shepherd”. Jesus is not simply a shepherd. He is the Good Shepherd. That which reveals who is the Good Shepherd is (1) the reciprocal knowledge between the sheep and the shepherd and (2) to give His life for the sheep.

iii) In what way can the parable of the Good Shepherd take away the blindness and open the eyes of persons? At that time, the image of the shepherd was the symbol of the leader. But not because of the simple fact that someone who took care of sheep can be defined as shepherd. The mercenaries also count and the Pharisees were also leaders. But were they also shepherds? As we shall see, according to the parable, in order to discern who is shepherd and who is a mercenary, it is necessary to pay attention to two things: (a) To the attitude of the sheep before the shepherd guiding them, to see if they recognize his voice. (b) To the attitude of the shepherd before the sheep to see if his interest is the life of the sheep and if he is capable to give his life for them (Jn 10:11-18).

iv) The text of the Gospel of the Fourth Sunday after Easter (Jn 10:11-18) is the last part of the discourse on the Good Shepherd (Jn 10:1-18). This is why we wish to comment on the whole text. We observe closely the diverse images which Jesus uses to present Himself to us as the true and Good Shepherd.

b) Commentary on the text:

i) Jn 10:1-5: First image: the shepherd “enters through the gate”
Jesus begins the discourse with the comparison of the gate: “He who does not enter through the gate, but climbs somewhere else, is a thief, a bandit! Instead, the one who enters through the gate is the shepherd of the sheep!” To understand this comparison, it is important to remember what follows. At that time, the shepherds took care of the flocks during the day. When night arrived, they took the sheep into a large communitarian place, which was well protected against thieves and wolves. All the shepherds from the same region took their flocks there. There was a guardian who took care of them during the night. On the following day, early in the morning, the shepherd would go, knocked on the gate and the guardian would open. The sheep recognized the voice of their shepherd, got up and got out following him to the pastures. The sheep of the other shepherds heard the voice, but did not move because for them it was an unknown voice. The sheep recognizes the voice of their shepherd. From time to time, there was the danger of bandits. To rob the sheep, the thieves didn't  present themselves to the guardian by the door, but entered by another side or destroyed the wall.

ii) Jn 10:6-10: Second image: He explains what it means “to enter through the gate”: Jesus is the gate.
The Pharisees who were listening to Jesus, (cf. Jn 9:40-41), did not understand the comparison. Then, Jesus explained: “I am the gate of the sheepfold. All those who have come before Me, are thieves and bandits”. About whom is Jesus speaking using these hard words? Probably, he is referring to the religious leaders who drew people behind them, but who did not respond to the hopes of the people. They deceived the people, leaving them worse than before. They were not interested in the good of the people, but rather in their own interests and in their own portfolio. Jesus explains that the fundamental criterion to discern who is the shepherd and who is the bandit is the concern for the life of the sheep. He asks the people not to follow the one who presents himself as a shepherd, but does not desire the life of the people. It is here that Jesus pronounced that phrase which we sing even now: “I have come so that they may have life, and life to the full!” This is the first criterion.

iii) Jn 10:11-16: Third image: he explains what it means “I have come so that they have life, and life to the full” (The text for this fourth Sunday after Easter begins here).

* Jn 10:11: Jesus presents himself as the Good Shepherd who gives his life for the sheep.
Jesus changes the comparison. First, He was the gate of the sheep. Now He says that he is the shepherd of the sheep. And not just any shepherd, but rather: “I am the Good Shepherd!” The image of the good shepherd comes from the Old Testament. Everybody knew what a shepherd was and how he lived and worked. In saying that He is a Good Shepherd, Jesus presents Himself as the one who comes to fulfill the promises of the prophets and the hopes of the people. He insists on two points: (a) the defense of the life of the sheep; the good shepherd gives His life (Jn 10:11.15.17.18), and (b) in the reciprocal understanding between the shepherd and the sheep; the shepherd knows his sheep and they know the shepherd (Jn 10:4.14.16).

* Jn 10:12-13: Jesus defines the attitude of the mercenary who is not a shepherd.
“The mercenary who is not a shepherd”. Looking from outside, the differences between the mercenary and the shepherd are not perceived. Both of them are busy with the sheep. Today there are many persons who take care of other persons in hospitals, in the communities, in the old peoples’ homes, in schools, in public services, in the parishes. Some do this out of love, others, hardly for a salary, in order to survive. These persons are not interested in the other persons. Their attitude is that of a functionary, of a worker earning a salary, of a mercenary. In a moment of danger, they are not interested, because “the sheep are not theirs”, the children are not theirs, the pupils are not theirs, their neighbors are not theirs, the faithful are not theirs, the sick are not theirs, the members of the community are not theirs.
Now, instead of judging the behavior of others, let us place ourselves before our own conscience and let us ask ourselves: “In my relationship with others, am I a mercenary or a shepherd?” Look, Jesus does not condemn you because the worker has a right to his salary (Lk 10:7), but he asks you to take another step forward and to become a shepherd.  

* Jn 10:14-15: Jesus presents himself as the Good Shepherd who knows His sheep.
Two things characterize the Good Shepherd: a) He knows the sheep and is known by them. In the language of Jesus, "to know" is not a question of knowing the name or the face of the person, but to be in relationship with a person as a friend, and with affection. b) to give the life for the sheep. That means to be ready to sacrifice oneself out of love. The sheep feel and perceive when a person defends and protects them. This is valid for all of us: for the parish priests and for those who have some responsibility towards other persons. In order to know if a parish priest is a good shepherd it is not sufficient to be named parish priest and to obey the norms of Canon Law. It is necessary to be recognized as a good shepherd by the sheep. Sometimes this is forgotten in the present day politics of the Church. Jesus says that not only does the shepherd know the sheep, but also the sheep know the shepherd. They have criteria for this. Because if they do not recognize him, even if he is named according to Canon Law, he is not a shepherd according to the Heart of Jesus. Not only the sheep have to obey the one who guides them. Also the one who guides has to be very attentive to the reaction of the sheep to know if he is acting like a shepherd or like a mercenary.

* Jn 10:16: Jesus defines the goal to be attained; only one flock, only one shepherd.
Jesus opens the horizon and says that He has other sheep that are not of this fold. They have not as yet heard the voice of Jesus, but when they will hear it, they will become aware that He is the shepherd and they will follow Him. Who will do this, and when will this happen? This intimates the future inclusion and call to the Gentiles later on. We are the ones, imitating in everything the behavior of Jesus, the Good Shepherd!

* Jn 10:17-18: Jesus and the Father.
In these two last verses Jesus opens Himself and makes us understand something which is in the deepest part of his heart: His relationship with the Father. Here the truth of everything He says in another moment is understood: “I shall no longer call you servants, but I have called you friends because all that I have heard from the Father I have made it known to you” (Jn 15:15). Jesus is for us an open book.

c) Extending the information:

The image of the Shepherd in the Old Testament which is realized in Jesus

i) In Palestine, the survival of the people depended on raising animals: goats and sheep. The image of the shepherd who guides his sheep to the pasture was known by everyone, just like today we know the image of the bus driver. It was normal to use the image of the shepherd to indicate the function of the one who governed and guided the people. The prophets criticized the kings because they were shepherds who were not concerned about their flocks and did not guide them to the pastures (Jr 2:8; 10:21; 23:1-2). This criticism of the bad shepherds increased and reached its summit when the people were deported into exile because of the fault of the king (Ezk 34:1-10; Zc 11:4-17).

ii) In the face of the frustration which they had to suffer because of the way the bad shepherds acted, the desire arose to have God as the shepherd. a desire which is very well expressed in the Psalm: “The Lord is my Shepherd, there is nothing I shall want (Ps 23:1-6; Gn 48:15). The prophets hope that in the future, God Himself will come to guide His fold, like a shepherd (Is 40:11; Ezk 34:11-16). And they hope that this time the people will know how to recognize the voice of their shepherd: “Today listen to His voice!” (Ps 95:7). They hope that God will come as a judge who will pronounce judgment among the sheep of the fold (Ezk 34:17). The desire and the hope arise that one day, God and the Messiah will be a Good Shepherd for the People of God (Jr 3:15; 23:4).

iii) Jesus fulfills this hope and presents Himself as the Good Shepherd, different from the bandits who, before Him, had robed the people. He also presents Himself as the judge of the people who, at the end, will issue the sentence as the shepherd who separates the sheep from the goats (Mt 25:31-46). In Jesus, the prophecy of Zechariah is fulfilled, which says that the good shepherd will be persecuted by the evil shepherds, annoyed by His denunciation: “Strike the shepherd, scatter the sheep!” (Zc 13:7).

iv) At the end of the Gospel of John, the image is extended and Jesus at the end is everything at the same time: gate (Jn 10:7, shepherd (Jn 10:11) lamb and sheep (Jn 1:36)!

A key for the Gospel of John

Everyone perceives the difference that exists between the Gospel of John and the other three Gospels of Matthew, Mark, and Luke. Someone defines it as follows: The other three make a photo, John makes an X-ray. That is, John helps his readers to discover the most profound dimension which exits in what Jesus says and does. He reveals the hidden things that only the X-rays of faith succeed to reveal. John teaches to read the other Gospels with the gaze of faith and to discover their most profound significance. Jesus Himself had already said that He would send the gift of his Spirit in order that we could understand all the fullness of His own word (Jn 14:24-25; 16:12-13). The ancient Fathers of the Church said: the Gospel of John is “spiritual” and “symbolic”.

Some examples: (a) Jesus cures the man born blind (Jn 9:6-7). For John this miracle has a more profound significance. It reveals that Jesus is the light of the World who makes us understand and contemplate the things of God in life (Jn 9:39). (b) Jesus rises Lazarus from the dead (Jn 11:43-44) not only to help Lazarus and to console his two sisters, Martha and Mary, but also to reveal that He is the Resurrection and the Life (Jn 11:25-26). (c) Jesus changes water into wine at the wedding at Cana (Jn 2:1-13). He does this not only to safeguard the joy of the feast, but above all, to reveal that the new law of the Gospel is like wine compared to the water of the former law. He does it with such great abundance (about 600 liters), precisely to signify that it will not be lacking for anyone, through to today! (d) Jesus multiplies the bread and feeds the hungry (Jn 6:11) not only to satisfy the hunger of those poor people who were with Him in the desert, but also to reveal that He Himself is the bread of life which nourishes all throughout life (Jn 6:34-58). (e) Jesus speaks with the Samaritan woman about water (Jn 4:7.10), but He wanted that she would succeed to discover the water of the gift of God which she already had within her (Jn 4:14-14). In one word, it is the Spirit of Jesus that gives life (Jn 6:63). The flesh or only the letter are not enough and can even kill the senses and the life (2 Co 3:6).

6. Prayer: Psalm 23 (22)

Yahweh is my shepherd!

Yahweh is my shepherd,
I lack nothing.
In grassy meadows He lets me lie.
By tranquil streams He leads me
to restore my spirit.
He guides me in paths of saving justice
as befits His name.

Even were I to walk in a ravine
as dark as death
I should fear no danger,
for You are at my side.
Your staff and Your crook
are there to soothe me.

You prepare a table
for me under the eyes of my enemies;
You anoint my head with oil;
my cup brims over.

Kindness and faithful love pursue me
every day of my life.
I make my home in the house
of Yahweh for all time to come.

7. Final Prayer

Lord Jesus, we thank You for the word that has enabled us to understand better the will of the Father. May Your Spirit enlighten our actions and grant us the strength to practice that which Your Word has revealed to us. May we, like Mary, Your mother, not only listen to but also practice the Word. You who live and reign with the Father in the unity of the Holy Spirit forever and ever. Amen.