Feeds:
Posts
Comments
Photo by Thomas Bormans on Unsplash

This week’s readings:

  • Exodus 19:2–6a
  • Psalm 100:1–2, 3, 5
  • Romans 5:6–11
  • Mark 1:15

When I read the first reading, the Old Testament reading, I thought, It’s easy to zero in on the last sentence of the passage: “You shall be to me a kingdom of priests, a holy nation (The New American Bible, 2001 Edition, Exod. 19:6). It seems we humans are naturally tempted to put ourselves in God’s “in crowd” and to assume that others who aren’t part of our group are not a part of that “in crowd.”

But Isaiah, sacred scripture to both Christian and Jewish people, says that “The Servant of the Lord” is “a light to the nations,” not to just one group or one nation” (The New American Bible, 2001 Edition, 42:6a). And the second-to-last sentence of this week’s Old Testament reading gives me a different way of thinking about who belongs to God than Exodus 19:6a does. “If you hearken to my voice,” it says, “and keep my covenant, you shall be my possession, dearer to me than all other people, though all the earth is mine (The New American Bible, 2001 Edition, Exod. 19:5). What matters to God is that we “hearken to [the Lord’s] voice,” that we resolve again and again to do what that voice asks of us, to share it, and so offer back to God what God has given to us.

When our response to God falls short of what’s best, God is there to renew the covenant by reminding us of what He has done and inviting us to reenter into the covenant with Him. He has never abandoned it; it is we who have done that, not allowing God to possess us. He doesn’t prevent us from wriggling out of His embrace when we find it uncomfortable, even though “all the earth is [His],” and “[h]is kindness endures forever,/ and his faithfulness to all generations” (The New American Bible, 2001 Edition, Psalm 100:5). God wants everyone to enter the Divine flock, so much so that “Christ, while we were still helpless, yet died at the appointed time for the ungodly” (The New American Bible, 2001 Edition, Romans 5:6).

Considering that He went so far as to die, in the words of Romans “for the ungodly,” His instruction to His disciples “not to go into pagan territory” seems incongruous (Matt.10:5). It seems even more confusing when we recall that Jesus praised that faith of a Roman centurion and “stated that, in heaven, many Gentiles will dine together with Abraham, Isaac, and Jacob” (Matt. 8: 10; qtd. in Newman). (Check out the source I just linked to. It gives great background on Jewish-Gentile relations in biblical times and what the New Testament says about Jesus’ perspective on Jewish-Gentile interactions. Furthermore, after the resurrection, a disciple and apostle—Paul—discerned that he was called to do the opposite of Jesus’ instructions in Matthew 10.5. (See Galatians 2:7.)

The contrast between Jesus’ instruction in Matthew 10:5 and the inclusion of Gentiles in His teaching on other occasions, as well as Paul’s ministry to non-Jewish people, reminds me that who, what, when, why, and how are key questions to ask when seeking to do God’s will and to follow in Jesus’ footsteps. The mission of each follower of Christ and each person of goodwill has certain things in common. And yet, each person’s vocation is different in some ways than the calling anyone else receives. In addition, what we shouldn’t do in one moment may be something that we should do at a different time. These lessons bring to mind Ecclesiastes 3:1-8, the verses that, in the King James Version, start with, “to every thing, there is a season . . . “The translation I usually turn to begins these verses with “There is an appointed time for everything (Ecc. 3:1-8, The New American Bible Revised Edition).

So as I conclude my time sitting with this week’s readings for now, I’m reminded that God’s timing isn’t my timing, and my timing may not coincide with God’s.

Lord, help me to get out of my own way. Help me not to get in the way of Your work, the work of giving all of Yourself, the work of true love. Help me to remember that when I don’t get in Your way, when I instead imitate You in word and deed, I’ll be on the path of growth and of helping others grow, as this week’s readings remind me that God wants me to do by allowing Him to guide and to care for me. Amen.

Works cited

The Bible. King James Version, Bible Gateway, n.d. Accessed 13 June 2023, https://www.biblegateway.com/passage/?search=Ecclesiastes%203&version=KJV.

The Bible. The New American Bible Revised Edition, Kindle edition, Fairbrother, 2011.

Confraternity of Christian Doctrine, Inc. “Sunday July, 2 2023: Readings at Mass.” The New American Bible, 2001. Universalis for Windows, Version 2.179, Universalis Publishing Ltd., 26 Feb. 2023, https://universalis.com/n-app-windows.htm

Newman, John. “Jesus and the Gentiles.” New Hope Community Development of Acadiana, 21 Sept. 2020, http://newhopelafayette.org/jesusandthegentiles/.

Photo by Josh Applegate on Unsplash

Give to the Most High as he has given to you,
generously, according to your means.

Sirach 35:12 — from the Old Testament reading for May 30.

How much has God given to us? How generous has God been?

Yes, in Jesus, God died for us, but to do that he also had to be born for us and to live for us. Included in the ministry that was His earthly life was praying for us. Sitting with John Chapter 17 for last week’s post reminded me of this. Even so, that chapter presents Jesus’ offering of prayers for the members of His spiritual family as a past event. Yet in the following New Testament, verses, we are assured that he still intercedes for us:

  • Romans 8:34
  • 1 John 2:1
  • Hebrews 7:25

He not only continues to pray with and for us, but he continues to offer himself to us in a form our senses can perceive, though those very same senses don’t see, don’t touch, and don’t take Him in — even as they do. He offers Himself in what we perceive as bread and wine because offering Himself in this way is consistent with His nature that is simultaneously intimate and transcendent. He is more than we can see, yet He wants us to hold Him, to take Him in. He gave His life so we can do this again and again when we receive the Eucharist. Check out this post from April 23, 2023 for a deeper look at the meaning of the Eucharist.

I just skimmed that post again. What it says to me now is that Jesus offers Himself—Body, Blood, Soul and Divinity in bread and wine, and we receive the gifts of this offering by trusting in their presence and by being open to and grateful for them. We express this trust, openness, and gratitude in one way by preparing ourselves with humility to receive and in presenting ourselves to receive the Eucharist — offering ourselves in return, in other words.

But Sirach 35:12 tells me that my offering is not meant to stop with my reception of the Eucharist. Rather, Jesus offers me Himself in the Eucharist so I can give myself completely to Him in worship and in my neighbor. Do I give my life to Him completely as He gave—and gives—His life to and for me? Not yet. But I’m grateful that knowing I couldn’t do it on my own, He gave — and gives me—what I need to be able to give all to Him.

Lord, help me to trust in and find strength in the gift of all of Yourself that You give to me. Amen,

The Bible. The New American Bible Revised Edition, Kindle edition, Fairbrother, 2011.

Confraternity of Christian Doctrine, Inc. “Sunday July, 2 2023: Readings at Mass.” The New American Bible, 2001. Universalis for Windows, Version 2.179, Universalis Publishing Ltd., 26 Feb. 2023, https://universalis.com/n-app-windows.htm

Photo by Janine Meuche on Unsplash

The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with all of you.

2 Corinthians 13:13

Today, we arrive again at Trinity Sunday. Here’s what I posted in honor of Trinity Sunday last year. I wanted to link to it because Richard Rohr’s reflection on the Trinity, which I included in the post, is insightful and helpful. But my plan from here on out is not simply to repost or to link to other posts.

This year, I feel prompted to sit with the Trinity by reflecting on 2 Corinthians 13:13. As I revisit this verse, it’s tempting to put dividers that are too solid between the Persons of the Trinity, to get the impression that the Lord Jesus Christ offers grace, God offers love, and the Holy Spirit offers fellowship, as if each of the Persons has a separate role. Yet I trust that my Creator, my Redeemer, and my sanctifier, a.k.a. my Father, my Brother, and the “love between them” extend grace, sacrificial love, and fellowship (Rohr). This one God in three Persons always has. The redemption began as soon as sin did. I trust that no part of God’s nature has ever not existed, and that the very nature of the Divine Being is grace, love, and fellowship. The theology of the Trinity reminds me that God is so intimate with me as to abide in my soul and body. At the same time, it reminds me that God’s nature and ways are above mine because God is the source and sustainer of all that lives and/or provides, all that is good. God is the ultimate intimacy and the ultimate transcendence. I’d say the way these qualities are entwined with each other like the strands of a braid is expressed as the Trinity.

What can this entwinning of seemingly opposite qualities, this Trinity, mean for my life and yours? As I’ve been mulling over this post the last couple of weeks, John 17 has been among the Gospel readings for each day. In this chapter, Jesus prays and teaches us what the Trinity can do and mean in our lives because of what it does and means in His. It means there’s no distance between Him and His father. is in His father and His father is in him. ( John 14:11). This abiding allows him to draw as near to other people as they will allow. If they don’t put up walls between themselves and him, and thus between themselves and the Father, they will be one with each other and will do God’s work. Their reflection of God and doing of God’s work will glorify the Father, and through the reflection and work the Father will glorify them.

Such glorification will result in those who allow the oneness standing out from whatever isn’t compatible with the life-giving, growth-supporting nature of the oneness. Whatever and whoever embraces and is embraced by this oneness opposes what is not embraced by it and is opposed by whatever or whoever doesn’t welcome the Divine Embrace that is the Trinity. Because Jesus knows the world needs the ones the Father has given to him and that they will face opposition both inside and outside themselves, He asks the Father not “to take [the ones He has given to the Son] out of the world but to keep them “from the evil one” because “[t]hey do not belong to the world anymore than [the Son] belong[s] to the world (John 17:9, 15).

The Son opened the Way to eternal life, and He leads us to it by his life, death, and resurrection. Thanks to his life, death, and resurrection, we are invited into the same embrace of the Trinity in which He lives. I invite this Love of the Trinity into my heart as I join my prayer to the one Jesus offers in John 17.

As another closing prayer, I’m looking to what is sometimes called “St. Patrick’s Breastplate Prayer” because, according to the version of this prayer that’s included with the Hallow app, it is prayed in Ireland not only on St. Patrick’s Day but on Trinity Sunday.

Deliver us deliver us from evil, Lord and protect us in times of temptation. Amen.

The Bible. The New American Bible Revised Edition, Kindle edition, Fairbrother, 2011.

Confraternity of Christian Doctrine, Inc. “Sunday July, 2 2023: Readings at Mass.” The New American Bible, 2001. Universalis for Windows, Version 2.179, Universalis Publishing Ltd., 26 Feb. 2023, https://universalis.com/n-app-windows.htm

Slanz, Julianne, “Lorica of St. Patrick.” Hallow, 17 March 2023, https://hallow.com/prayers/1016394.

Photo by Artem Beliaikin on Unsplash

This week’s readings:

  • Acts 2:1–11
  • Psalm 104:1, 24, 29–30, 31, 34
  • 1 Corinthians 12:3b–7, 12–13
  • Pentecost Sequence
  • John 20:19–23

For this post, I’m going back to listing all the readings at the beginning in case you want to revisit them and pray with them. I’m not going to dive deeply into any one of them. My memory, limited though it is, says I’ve already sat with the first, third, and fifth readings and written about them here You can read posts related to these readings by going back to “Earth,Wind, and Fire,” and “Locked Doors.”

Nothing jumped out at me about those passages when I returned to them this time around. This experience seems ironic, given that today is Pentecost this year, and Pentecost celebrates the opposite of the spiritual blahs, a.k.a “spiritual dryness.” Pentecost celebrates the Holy Spirit giving the apostles what they need to witness to what they’ve experienced and learned so they can care for those who follow Jesus and help their spiritual family grow in numbers.

The psalm is a wonderful prayer of invocation and praise for this celebration. I need to pray with it, and I will, but when I read it this week, I just felt prompted to pray with its words, not to explore it more deeply.

I think what’s going on with me ties to what I posted about last week. Thanks to the first, third, and fifth readings, I can read about how the Holy Spirit moved within the early church. These passages are great reminders and great stories, but receiving the same reminder, reading the same story over and over, isn’t the same as experiencing for myself what the early church experiences in this week’s readings.

So I’m going to invite the Holy Spirit to enlighten my senses — my eyes, ears, mind, heart, and lips. I’m going to extend this invitation using the Pentecost Sequence. I consider it a beautiful example of sacred poetry, and more specifically, liturgical poetry. (These are the names I’m giving it. I don’t know if these are some names the professionals apply to it.) As far as I’m concerned, it cries out with all the longings of the human soul in ways that paint pictures on the canvas of the mind. The comprehensive quality and the vividness of the sequence as well as its musicality are the reasons it resonates with me this week. For me, these qualities are enhanced by John Michael Talbot’s musical version,, “Come Holy Spirit.” You may want to have headphones on when you click the previous link, as it leads to the original version posted on the song on the musician and composer’s YouTube channel.

When you have headphones, and you’re able to set time aside to enjoy beautiful prayers, music, and poetry, I hope you’ll join me in following the links in this post. These links lead to expanded forms of the prayer I’ll close this week’s post with: Come, Holy Spirit. Amen.

Photo by Jeremy McGilvrey on Unsplash

But you will receive power when the Holy Spirit comes upon you, and you will be my witnesses in Jerusalem, throughout Judea and Samaria, and to the ends of the earth.”

Acts 1:8

May the eyes of your hearts be enlightened, that you may know what is the hope that belongs to his call. . .

Ephesians 1:18

In the first verse that jumped out at me from this week’s readings, we’re given a promise that I’ve long interpreted as a command that I was constantly failing to fulfill, a command that felt pretty close to impossible to fulfill.

The first verse does give us a mission, the mission — but not one that belongs to any one of us by ourselves. It’s one we fulfill in ways we don’t always understand because it is fulfilled not by us alone but by the Holy Spirit working through us. The reading from Ephesians reminds us of

the surpassing greatness of his power for us who believe, in accord with the exercise of his great might, which he worked in Christ, raising him from the dead and seating him at his right hand in the heavens, far above every principality, authority, power, and dominion, and every name that is named not only in this age but also in the one to come. And he put all things beneath his feet and gave him as head over all things to the church, which is his body, the fullness of the one who fills all things in every way [italics mine].

Ephesians 1:19-23

This letter is written to a group of people who have allowed Christ to have dominion over their lives and who rejoice in the power and the hope of being members of his body. They are members of the early church because they’ve learned and experienced that Jesus came to be the first resurrected one among them but not the last. Their destiny is to be resurrected like him, provided they empty themselves as he emptied himself.

I imagine they knew they needed to surrender whatever blocked the movement of the Holy Spirit within and among them.. I imagine they knew “the fullness of the one fills all things in every way,” who works where he has room to work and they wanted to give him lots of room because they were excited to be the body tasked with putting that faith that the Spirit inspires into action so that the body can thrive (Eph. 1:23). (It’s weird to me to use a gendered pronoun to describe the Spirit, which has nobody, but because Jesus does so in John 14:15-21, I’ve done so here.) To me, to thrive means to remain open and to grow, not to stagnate.

I feel the most open, the most consistently on a path of growth when I’m not settling for recounting someone else’s experience of the Spirit’s movement but looking for its movement within and around me and sharing what I experience and see. This sharing what I experience is my current understanding have of what it means to be a witness. A friend of mine once said that this understanding wasn’t completely different from being a witness in court or the witness of an accident. Should I find myself in these situations, I’m not called to repeat what I haven’t personally experienced.

So how can I experience the movement of the Holy Spirit within and around me so that I can be a witness to the life he offers? For me, this is where the second verse I started this post with comes in. I ask the Spirit “to enlighten [my] heart, that [I] may know the hope that belongs to his call” [italics mine] (Eph.1:18).

This knowing isn’t merely a process of the mind. It isn’t the result of memorization, though memorization can lay the groundwork for knowing with the heart. What we receive from those who came before us and those who journey with us, which is partly head knowledge, gives us words for naming our experiences and names for how those experiences relate to each other. This language gives us a means for interpreting our experiences and for putting them into perspective. Without the words we’ve been taught, we couldn’t share our heart knowing with one another. We would neither be able to name the heart knowledge we had in common, nor what is unique to each of our callings. And both the unique aspects and the shared ones are important facets of each person’s vocation and effectiveness as a witness.

Lord, teach me to have a humble spirit that’s open to Your wisdom and beauty so I can recognize and experience both in the people and places around me and share my experience of You with others. Amen.

The Bible. The New American Bible Revised Edition, Kindle edition, Fairbrother, 2011.

Confraternity of Christian Doctrine, Inc. “Sunday July, 2 2023: Readings at Mass.” The New American Bible, 2001. Universalis for Windows, Version 2.179, Universalis Publishing Ltd., 26 Feb. 2023, https://universalis.com/n-app-windows.htm

Confession (or a peek behind the curtain): as I’m writing these words, it’s May 9. Since my Lenten Stations of the Cross series wrapped up, I’ve been writing the posts ahead. I hoped that by doing this, I’d have more time to reflect on the readings, and I’d be able to publish reflections that refer to the Mass readings for the day

Well, I got the first benefit with this post, but not the second. This post isn’t going to refer to this week’s readings because I just realized I looked at the wrong day’s readings when I started working on this post. The result is that this post makes a connection to last week’s readings — the readings for May 7 — not the readings for May 14.

Still, I enjoyed the connection I encountered between a verse in the May 7 Gospel reading and Psalm 23. So, with the exception of this introduction, I’m going to publish this post in what I previously thought would be its final form. The next post may relate to the readings for May 21, but then again, knowing me, it may not. Thanks for coming along with me on the adventure that is this blog.

Photo by Jed Owen on Unsplash

“Believe me that I am in the Father and the Father is in me, or else, believe because of the works themselves”

John 14:11

You spread the table before me
in the sight of my foes;
you anoint my head with oil;
my cup overflows.
Indeed, goodness and mercy* will pursue me
all the days of my life;
I will dwell in the house of the LORD
for endless days.

Psalm 23:5-6, The New American Bible Revised Edition

The readings for this Sunday don’t include Psalm 23, but I’ve found a point of intersection between the next two verses of the psalm and John 14:11, a verse from today’s Gospel reading. To me, verses 5 and 6 of Psalm 23 have something to say about how the Shepherd’s service shows even those who are not members of His fold just how powerful authority employed for care is. This care holds a power that everyone recognizes and wants to benefit from, even though not everyone recognizes the Foremost and Ultimate Shepherd and Host for who He is. Few people wouldn’t marvel at a host setting a banquet before a guest. According to the New American Bible Revised Edition, the banquet would signal to the psalmist’s enemies that he’s a “friend and guest” of God (Psalm 23: 5n).

But this host doesn’t just prepare a feast that would be enticing to anyone. He prepares his guests for this feast the likes of which they’ve never seen and can’t imagine or prepare themselves for. He helps them present the best version of ourselves to the world by anoint[ing] [their] head[s] with oil” (Psalm 23:5). The New American Bible Revised Edition says “a perfumed ointment made from olive [was] used especially at banquets” (23:5n). The third line of verse 5 and the note that accompanies it remind me of how someone is anointed with oil at baptism. According to information about the liturgy of baptism from the Diocese of Savannah, Georgia, “The celebrant anoints the person to be baptized with the Oil of Catechumens (an oil that has been blessed by the bishop for the candidates for Baptism) or imposes hands on the person. In this way, the person is being called to renounce sin and to leave behind the domination of the power of evil.” Artza adds that “Biblically, to be anointed was something of great significance, as it symbolized the Lord’s favor.” This Divine call and favor prepares the person for the heavenly feast, a gathering (communion) of the Host and His guests that satisfies their every desire and fills them with joy they can’t contain. I imagine it overflowing so that it can be shared among the guests and the host.

Many guests haven’t yet arrived at this feast, yet they aren’t totally cut off from its delights. They encounter “green pastures” and “still waters” that restore their souls after they’ve walked through “dark valley[s],” “the valley of the shadow of death” even (Psalm 23:2 and 4, The New American Bible Revised Edition; New American Bible, 2001 edition). These gifts help them endure the next valley they must pass through on the way to the feast as well. He doesn’t just lead them to these delights, either. These delights are both behind and ahead — for looking forward to and back upon for reassurance. They are ahead and behind because the Shepherd is always ahead, beside, and behind the members of His flock (Psalm 23: 4, The New American Bible Revised Edition). He is with them, and He “pursue[s]” them (Psalm 23:6, The New American Bible Revised Edition). [They are] “in the father, and the father is in [then]” (John 14:11).

Lord, remind me to look for You behind me, beside me, and ahead of me so that I may abide in You and so that You and Your works may be glorified because of my life. Amen.

Works cited

Bassett, Alice. “What Does ‘To Be Anointed’ Mean in the Bible.” Artza, 29 Nov. 2021, https://www.artzabox.com/a/blog/what-does-to-be-anointed-mean-in-the-bible.

Confraternity of Christian Doctrine, Inc. “Sunday 30 April 2023: Readings at Mass.” The New American Bible, 2001. Universalis for Windows, Version 2.179, Universalis Publishing Ltd., 26 Feb. 2023, https://universalis.com/n-app-windows.htm.

Diocese of Savannah. “The Liturgy of Baptism.”2023, https://diosav.org/resources/sacraments-of-initiation/baptism/the-liturgy-of-baptism#:~:text=The%20celebrant%20anoints%20the%20person,of%20the%20power%20of%20evil.

 The New American Bible Revised Edition, Kindle edition, Fairbrother, 2011.

Photo by trail on Unsplash

Psalm 23: 3b-4

He guides me in right paths
for his name’s sake.
Even though I walk in the dark valley
I fear no evil; for you are at my side,
with your rod and your staff
that give me courage.

New American Bible, 2001 Edition

He guides me along right paths*
for the sake of his name.
Even though I walk through the valley of the shadow of death,
I will fear no evil, for you are with me;
your rod and your staff comfort me.

New American Bible Revised Edition, 2011

Psalm 23: 3b-4

He guides me in right paths
for his name’s sake.
Even though I walk in the dark valley
I fear no evil; for you are at my side,
with your rod and your staff
that give me courage.

New American Bible, 2001 Edition

He guides me along right paths*
for the sake of his name.
Even though I walk through the valley of the shadow of death,
I will fear no evil, for you are with me;
your rod and your staff comfort me.

New American Bible Revised Edition, 2011

As I announced at the end of last week’s post, I’m continuing to sit with Psalm 23 this week. The first line of this week’s excerpt paints a different picture in my mind than the “green pastures” or “still waters” of last week (Psalm 23: 2). I picture Jesus walking with me in a canyon. He’s behind me, actually. He has one hand on each shoulder, and I know that, using power I trust though I don’t understand it, he will guide me along the often steep, rocky path between the river at the bottom of this canyon and its rim. There will be times when I roll backwards (I use a wheelchair, remember?), many times, but he won’t let me fall the several stories into the raging river that carved the canyon. I won’t get lost in this place and be trapped forever. This is what being guided “in” or “along right paths” looks like to me (New American Bible, 2001 Edition; New American Bible Revised Edition). Maybe the canyon is this life.

So what’s with this line about “for his name’s sake”? (New American Bible, 2001 Edition).

To me, this phrase is a reminder of who God is. God is all that’s good: God is presence rather than absence, truth rather than lies, self-giving love rather than apathy. God cannot be what and who God isn’t, so the Shepherd of Psalm 23 can only lead sheep along the path that not only protects them but also allows them to thrive.

The path that allows them to thrive is often not well lit. The sheep’s view of the Light Source is blocked by the high canyon walls that surround the valleys through which the Shepherd leads them. Yet being surrounded by darkness is no reason to fear it because the Shepherd is with them in it. He isn’t guiding the herd through the darkness from a distance. He became a sheep himself and allowed himself to be slaughtered so he could walk alongside others facing slaughter and show them how to avoid this fate.

He shows them not just by becoming a sheep but with the tools of his role as a shepherd — a rod and a staff. In “How are the Shepherd’s Rod and Staff Different?,” Shari Abbott writes that:

The rod was used to fight off wild animals and to count the sheep and direct them. The rod prodded them during the day in the fields and at night into the sheepfold.  A willing sheep would respond to the prodding, but a stubborn, strong-willed sheep would not.  

While sheep might not be as dumb as often suggested, they do have characteristics that give some merit to that claim. They’ll indiscriminately eat just about anything, regardless whether it is something that could harm or kill them. They endlessly wander, seemingly without direction. And many sheep stubbornly resist the shepherd’s prodding.  That’s why the staff, with a crook at the end, is needed.  The shepherd uses the staff to more strongly exert his authority and to gently, but firmly, pull the sheep back to the fold and keep the sheep moving in the right direction.  He can also use the crook of the staff to pull the sheep from harm.

You can view a picture of these tools here. I think of a staff as a support for something else, but it’s apparently not just a supportive device, such as a cane is. It can be used to grasp and pull wandering sheep back to the shepherd if they won’t come back on their own, Abbot writes.

Being prodded back to the right path or pulled to it may not feel very comforting or courage-infusing when it happens. But sometimes it’s necessary to endure temporary pain to prevent longer-term pain. The cross is the ultimate example of this truth. The Shepherd submitted to it to deliver us from eternal pain, and because he didn’t want the pain of being eternally separated from us. In accepting the cross, he promised that any pain we face won’t last forever if we also accept his cross. In surrendering to the cross, he offers us courage and comfort through it, despite the pain it inflicts.

Other ways life follows the pattern of this truth come to my mind:

  • A medical treatment has difficult side effects but slows or halts the process of a life-threatening disease.
  • A Good Samaritan performs CPR, and this action causes bruising or popped ribs, (This can happen. Click here to see my source for this example.) but a person’s life is saved, and he or she eventually makes a full recovery.
  • Parents set boundaries for their children’s technology and media usage, or we set boundaries for our own indulgence in the things we enjoy, and the boundaries aren’t enjoyable in the short term, but living within them makes for healthier lives and means having time to learn important lessons and to build, repair, and strengthen relationships.
  • Someone misses an occasion he or she is look forward to, choosing instead to get started on a school project or to look after his or her health or someone else’s. Missing out is unpleasant but serves a greater good and pays off in the long term.

So the rods and the staffs of life keep us, the sheep, from wandering off, getting lost and likely getting attacked and killed in the process. We may not experience the rod or the staff as pleasant, but the Shepherd is aware of dangers that sheep aren’t. The shepherd knows the rod and the staff protect his sheep from the greater suffering — or worse — that they’d face if he didn’t use them.

And sometimes, even at the times they’re used, the rod and the staff don’t feel like punishments to the sheep, according to Jack Albright, retired clinical chaplain and freelance writer:

 It is used in drawing sheep together into an intimate relationship. He will use his staff to gently lift a newborn lamb and bring it to its mother if they become separated. He does not use his bare hands for fear that the ewe will reject her offspring if it bears the odor of his hands upon it.

“[The staff] is also used for guiding sheep through a new gate or along a dangerous, difficult route. He will use the slender stick to press gently against the animal’s side, and this pressure guides the sheep in the way the owner wants it to go. Thus the sheep is reassured of its proper path . . .”The staff is also used for guiding sheep through a new gate or along a dangerous, difficult route. He will use the slender stick to press gently against the animal’s side, and this pressure guides the sheep in the way the owner wants it to go. Thus the sheep is reassured of its proper path . . . Keller says that he has seen a shepherd walk beside a pet or favorite sheep with his staff gently resting on its back. It appears that they are in touch or walking hand-in-hand. Sheep are not easily trained but this may be a method of training her as a leader.

The Shepherd’s staff – a source of comfort

This excerpt reminds me that, yes, a shepherd reassures his or her sheep. The Good Shepherd does this better than any other. It also reminds me that the Good Shepherd came not just to walk alongside us, amid his flock, but to teach us to be a leader like him. Thank You, Lord, for being the Foremost and Ultimate Shepherd.

And Lord, even when Your protection and your training aren’t experiences I’d like to repeat, help me to recognize You loving me through these difficult times. Help me to respond eagerly to Your efforts to shape me into a leader with Your eyes, Your heart, Your mind, and Your will. Amen.

Works cited

Abbott Shari, “How Are the Shepherd’s Rod and Staff Different” Reasons for Hope Jesus, 2023, https://reasonsforhopejesus.com/shepherds-rod-and-staff-different/.

Albright, Jack. “The Shepherd’s staff — the source of comfort.” Atchison Globe, 3 March 2023, https://www.atchisonglobenow.com/community_and_lifestyles/religion/the-shepherd-s-staff-a-source-of-comfort/article_e2f7c088-6c6a-5ecb-bde7-7eea2cbb545d.html#:~:text=A%20staff%20is%20a%20unique,and%20defense%20of%20the%20sheep.

The Bible. The New American Bible Revised Edition, Kindle edition, Fairbrother, 2011.

Confraternity of Christian Doctrine, Inc. “Sunday, 7 May 2023: Readings at Mass.” The New American Bible, 2001. Universalis for Windows, Version 2.179, Universalis Publishing Ltd., 26 Feb. 2023, https://universalis.com/n-app-windows.htm.

Craig. “Why is it necessary to break the ribs when performing CPR? Is that suppose [sic] to happen?” Quora, 2022, https://www.quora.com/Why-is-it-necessary-to-break-the-ribs-when-performing-CPR-Is-that-suppose-to-happen/answers/106136575?no_redirect=1

Photo by Catherine Kay Greenup on Unsplash

The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose;
beside restful waters he leads me;
he refreshes my soul.

Psalm 23: 1-3b, New American Bible, 2001 Edition

Last year, in the fourth week of Easter, I reflected on a verse from the Gospel of John, 10: 27. This verse comes not long after this week’s Gospel reading, and the theme remains the same. The theme is, “Who is the Good Shepherd, and how do the sheep respond to Him?” Because I’ve already taken a look at John’s answers to these questions, I’m going to sit with Psalm 23 for this post.

For most of my life, my experience with the psalm has been like watching a movie that deserves to win Oscars for set and costume design. It projected beautiful scenes in my mind. But I’ve learned in the last two years that these verses offer beauty that’s even more appreciated when I engage my curiosity with them in addition to my mind’s eye.

Admittedly, the first verse doesn’t provide as much visual inspiration as the next two do. I think this is why it’s been the verse that I sometimes felt like I had to pretend I believed. “The Lord is my shepherd; I shall not want” says the translation used in Mass today. At times, I’ve gotten into my head that if I believed the Lord was my shepherd, I had to hide that I wished some things were different. Having to do this is problematic whenever living with one’s mind, body, or external circumstances is painful. Nonetheless, I thought I had to wear a contented mask because if I believed the Lord was my shepherd, I’d be satisfied. I wouldn’t feel like I lacked anything.

Maybe the New American Bible Revised Edition translation I usually use contributed to this thinking. It says, “The Lord is my shepherd; there is nothing I lack.” Not including the word “shall” in the translation suggests that I lack nothing now. The trouble with this sentiment is that it’s in conflict with my experience. I’m tempted to try to avoid the discomfort of this conflict by saying that I do lack nothing even if I feel like I lack something, that I lack nothing as long as I open myself more and more to God and move toward union with God. Any lack only seems like lack because my relationship with God is isn’t yet unobstructed.

Still, even this understanding puts lacking nothing in the context of having greater clarity in the future. The lack of clarity itself, the limitations themselves, are a lack To some extent that lack isn’t my fault, isn’t the fault of any individual alone. I’m wounded not only by my choices but by the wounds others carry, by the frailty of the human condition, and by the fact that I’m limited by time and space, and God isn’t.

So including or not including the word “shall” has a major impact on what the verse means to me. Now, it occurs to me that I might not have always understood the “shall” to promise the ideal future. It can signify a command, as in, “You shall not kill.” It’s difficult to think of God commanding me not to want anything. It doesn’t even seem possible not to want anything. And doesn’t wanting something sometimes lead me to seek God and all the justice, peace, and love that can be found in the seeking? Yes, in my experience, and I think I’m far from alone in this experience.

Therefore, I see this verse in the psalm as a whole as a prophecy and a promise that if I trust the Lord as my shepherd, the Lord will lead me to a life that lacks nothing. Sometimes this life without lack is easier to perceive than at others. It’s an experience that doesn’t always feel out of reach.

The verses that follow are reminders of these moments when God’s grace and providence fill the senses. “In verdant pastures he gives me repose” says the 2001 edition of the New American Bible that the Mass and the Universalis software use. “In green pastures he makes me lie down” says the New American Bible Revised Edition. For a long time I thought this verse was just a verse about the Ultimate Shepherd, God, leading me to find rest in beautiful surroundings.

Then a few years ago, my spiritual director gave me the perspective that it’s not normal sheep behavior to lie down in a field of green grass. Sheep would normally graze in such a field. They’d have to be so full they couldn’t eat anymore to lie down in that green pasture. So the shepherd satisfies the sheep so completely that they can’t do anything but rest.

He doesn’t just lead them “beside restful waters” either (New American Bible, 2001 Edition). The shepherd and the flock aren’t taking this path just to admire and be calmed by the view that a walk along a shore provides. Why does a shepherd lead a flock “”to still waters” (New American Bible Revised Edition)? I think so its members can drink, so they can take those “restful waters” into their bodies. No living thing can survive more than a few days without fluids, and water is the best kind for us. But the Good Shepherd doesn’t just satisfy the thirst of the body. This Ultimate Shepherd satisfies the thirst of the soul. This satisfaction gives peace a home within us. It gives us a peace that is less displaced by external circumstances. It’s so much more than the serenity we might get from the most mirror-like lake view we can imagine.

My experience is that the feeling of having a “restore[d]” soul is fleeting in this life (New American Bible Revised Edition). But less peaceful experiences aren’t permanent either. Recording for myself the moments when I’ve been a sheep made to lie down in green pastures and have been taken to drink water that restores my soul helps me hope for brighter days when I’m in the midst of darker ones.

I think Psalm 23 uses vivid imagery of nature to give himself something to lean on in difficult times. Later versus explore those difficult times more directly, but I’ve decided that is a discussion for next week’s post. Without planning on it, I’ve begun a two- or probably three-part series on Psalm 23.

For now Lord, thank you for being my Shepherd and the Shepherd of all Your creation. Help me to see unexpected developments as opportunities to see how beautifully you will provide for me if I listen to Your voice in my heart and follow where You lead. Amen.

Works cited

The Bible. The New American Bible Revised Edition, Kindle edition, Fairbrother, 2011.

Confraternity of Christian Doctrine, Inc. “Sunday July, 2 2023: Readings at Mass.” The New American Bible, 2001. Universalis for Windows, Version 2.179, Universalis Publishing Ltd., 26 Feb. 2023, https://universalis.com/n-app-windows.htm

Photo by Marek Piwnicki on Unsplash

The general answers that Luke 24: 13-35 is giving me are, “not where you expect” and “where you least expect.”

I relate to the pair of Jesus’ followers who come upon a stranger as they’re walking from Jerusalem to Emmaus, though when I first revisited the passage, I didn’t find their experience that relatable. Why wouldn’t I recognize Jesus if I’d spent every waking moment traveling with him for months or even years? Clearly, being unrecognizable and later returning to recognizability in an instant is something Jesus’ resurrected body can do that mine can’t do yet. So this story recounts a one-time event, a specific miraculous occasion that’s been handed down to me to teach me something. And in one sense, I suppose this initial interpretation is valid.

But I think another one is valid at the same time — because, in other ways, as I wrote before, I do relate to these deflated, despairing travelers. They’re lost, even though someone watching them would say they know exactly where they’re going—Emmaus, right? Yet they can’t really get what and where they want unless they are moving forward inside as well outside.

They’d come to believe that Jesus, as the Messiah, would lead them, their families, and the united tribes of Israel (what I might think of as their “country”) to external liberation.

But Jesus has been killed, and they feel no freer than they were before they heard him teach. In fact, their situation feels more precarious. Jesus has inflamed their hope only to fail them. Sometimes I think having hopes sparked and then having the sparks extinguished feels worse than never having had them ignited.

Before they end Jesus encountered each other, God had promised the Messiah to them, but God had not yet seemed to deliver on that promise. Hope founded on words is powerful but not as powerful as hope founded on experience. In the case of this pair, the experience on which their hope had been founded was the experience of journeying with Jesus. What experience would fuel more radiant hope than that one?

But now their bonfire of hope has been deluged. Only ashes are left of it. These are the ashes of grief, confusion, and despair. Heaped upon these ashes are boulders of fear because now, not only do they seem not to have a Messiah in their midst, but also, they’re in danger if they’re recognized as two of the people who followed Jesus, who has been executed as a traitor.

Now, I’ve never felt that I could be accused and executed for treason at any moment. However, I have plenty of experience with what heavy weights emotions can be. Too many times, my expectations and emotions prevent me from seeing the blessings that are right in front of me.

I think that’s part of what’s going on with the two people who walk with Jesus in this passage. Their expectations and emotions have led them only to be weighed down by the emptiness of the tomb rather than to recognize the confirmation and hope this particular emptiness offers them.

And their reaction is no wonder. When I think of an empty tomb, I think of having absolutely nothing left of someone I love. No one else’s report of an encounter with that person can fill the hole that the loss of that person leaves in my life. Talking or hearing about what and who you long for is not the same as what and whom you desire occupying physical space in your presence. It’s not the same as being able to touch who or what I long for, or more intimately, having it offered to me and receiving it into the empty space inside me.

Hearsay is not the same as an encounter. Neither is knowledge. I think that’s why, even after Jesus “interprets everything that refers to him in the Scriptures,” the traveling pair is still no nearer to understanding what recent events mean for them, and they still don’t recognize Jesus (Luke 24: 27).

Jesus knows what the pair needs to be able to recognize that he has been restored to life and can fill their emptiness. But he won’t impose what they long for upon them against their will. He “[gives] the impression that he [is] going farther” (Luke 24:28). He stays with them, breaks bread with them only after they invite an apparent stranger to join them. Then, it’s in the concrete action of breaking bread, blessing it, and giving it to them, even as they share what they have with him, that they recognize him and are in touch with how their hearts were set on fire “while he spoke to [them] and opened the Scriptures to [them]” (24:30-31).

God is working to fill their emptiness before they realize what’s going on. They realize how God is working in them through Jesus only after that work is shared among the group of three in a tangible way. They realize it only after they enter into a concrete offering of thanksgiving to God. They realize it only when they receive the Eucharist. In fact, “The term “Eucharist” originates from the Greek word eucharistia, meaning thanksgiving.”

This is a story to remind us that Jesus offers himself — God — tangibly to me and to you through creation, especially under the appearances of bread and wine as we gather with our needs and our gratitude. This story also reminds us that unless we have space within and around us for God, and we have gratitude for the ways God is already filling our emptiness, emptiness will only feel like lack and loss instead of the vessel for gifts that it can be.

Creator, Sanctifier, and Redeemer, help me to keep an open mind about Your plans. Help me to trust that I can see You at work everywhere so that I will see You at work everywhere. Help me to have and to express gratitude for Your work within and around me.. Amen

The Bible. The New American Bible Revised Edition, Kindle edition, Fairbrother, 2011.

Confraternity of Christian Doctrine, Inc. “Sunday July, 2 2023: Readings at Mass.” The New American Bible, 2001. Universalis for Windows, Version 2.179, Universalis Publishing Ltd., 26 Feb. 2023, https://universalis.com/n-app-windows.htm

Photo by Helena Lopes on Unsplash

This week’s readings:

  • Acts 2:42–47
  • Psalm 118:2–4, 13–15, 22–24
  • 1 Peter 1:3–9
  • John 20:19-31

As I rejoin Jesus’ first followers, they have been praying behind locked doors, huddling in fear. In their time with Jesus, they’ve experienced hope, joy, grief, and fear. These experiences are repeated and shared in Christian life, and indeed, in human life.1 Peter reflects this reality, acknowledging, “now for a little while you may have to suffer through various trials, so that the genuineness of your faith . . . may prove to be for praise, glory, and and honor at the revelation of Jesus Christ,” the perfect union with others in Him that is Heaven (1 Peter: 7). This union in its fullness won’t be revealed now, but is “ready to be revealed in [that] final time” (1 Peter: 5).

There are times, even prior to that perfect union, when the pouring out of Divine Love becomes apparent in overtly supernatural ways. One such occasion is when Jesus comes through that locked door into the room where the apostles are praying and breathes the Holy Spirit onto them. (To read a story based on John’s account of when the apostles received the Holy Spirit, follow this link to a post I wrote around this time last year.) Another comes later in the same chapter when Jesus comes again through the locked doors and shows Thomas his wounds (John 20: 26-28).

The other account of the descent of the Holy Spirit is in Acts. In Acts 2:4-11, The Spirit allows the apostles to speak languages they haven’t previously known. In my my imagination, they not only speak these languages but do so enthusiastically, animatedly — to the point where observers think they must be drunk (Acts 2: 13).

But they aren’t. What’s happened is the Holy Spirit has given the disciples what they need to fulfill their calling. They have new skills and greater understanding of what they’ve experienced. The Holy Spirit has replaced their grief and confusion with faith, joy, and generosity. The reading from Acts tells me, “All who believed were together and had all things in common; they would sell their property and positions and divide them among all according to each one’s need” and that “[e]very day they devoted themselves to meeting together in the temple area into breaking bread in their homes” (Acts 2: 44-45). The reading adds, “They ate their meals with exultation and sincerity of heart, praising God and enjoying favor with all the people” (Act 2:46-47). This description doesn’t paint a picture of a reserved or sedately appreciative people. These people are overflowing with qualities that draw others to their community.

I read that “many signs and wonders were done through the apostles,” but it stands out to me that I read this after I read that the first Christians “devoted themselves to the teaching of the apostles . . . to the communal life, to the breaking of the bread and to the prayers” (Act 2:42-43). It’s after I read this summary of what early Christian life was like that I’m told “Awe came upon everyone, and many signs and wonders were done through the apostles” (Acts 2:43) The passage doesn’t focus on these “signs and wonders” (Acts 2:43). Instead, it focuses on the wonders that come forth from the soil, along with the gifts of generosity, sincerity, faith, community, and joy. These qualities are just a few of the facets of God’s mercy. It isn’t made visible only through a single supernatural event. It “endures forever”(Psa. 118:4). It works in acts of sincerity, faith, gratitude, generosity, and joy and has immeasurable power to bring people along on a journey toward God.

Lord, I ask that the gifts of your Holy Spirit shine forth from me and from the communities in which I share so that they may draw everyone to You. Amen.

The Bible. The New American Bible Revised Edition, Kindle edition, Fairbrother, 2011.

Confraternity of Christian Doctrine, Inc. “Sunday July, 2 2023: Readings at Mass.” The New American Bible, 2001. Universalis for Windows, Version 2.179, Universalis Publishing Ltd., 26 Feb. 2023, https://universalis.com/n-app-windows.htm