(Optional Memorial for Saint Fidelis of Sigmaringen, Priest and Martyr)
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| “Paul and Barnabas at Lystra” by Nicolaes Berchem, 1650 |
Commentary:
Reading 1: Acts 11:19-26
Commentary on Acts 11:19-26
The story in Acts refers back to Acts 8:1-4, the flight of the Christian faithful from Jerusalem following the death of St. Stephen. It is significant in the life of the Church for a few reasons. First, as a consequence of bringing a large number of non-Jews to believe in Christ, namely the Gentile converts, and because the Gentile converts had no historical connection to Judaism, these converts identified themselves for the first time as Christians – separate from Judaism. We note the action of the Holy Spirit is credited with this successful evangelization (as did St. John Chrysostom in his Homily on Acts 25 where he said: “Notice, that it is grace which does everything. And also reflect on the fact that this work is begun by unknown workers and only when it begins to prosper do the apostles send Barnabas.”).[4] This new vitality attracted not only Barnabas but Saul as well.
The second reason this event is so important is that it tells us Christianity has traveled to Antioch, the third city in the Roman Empire with a population of over a half million (behind Rome and Alexandria). The spread of the Gospel is tremendously accelerated from this point.
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Responsorial Psalm: Psalm 87:1b-3, 4-5, 6-7
R. (117:1a) All you nations, praise the Lord.
or:
R. Alleluia.
Commentary on Ps 87:1b-3, 4-5, 6-7
This post-exilic song was probably sung by pilgrims from around the known world returning to Jerusalem to celebrate in God’s holy city the joys of his bounty. The psalm proclaims the centrality of Jerusalem (Zion) as the source of holiness. The psalmist sings of how Jerusalem is the mother of faith and that, by implication, all are joined to her in faith. Seen in the light of Christ, this unity can also be applied to the Church which brings all peoples to itself. Again we see the messianic call carried within the hymn.
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Gospel: John 10:22-30
Commentary on Jn 10:22-30
This is the conclusion of Jesus’ debates with the Jewish leadership. He is in the temple precincts at this point. He came there at a time when many of those from all over the region would be there, the feast of Hanukkah. They press him to state plainly whether he is the Messiah. His final response, again using the “Good Shepherd” analogy, is a chain of logic that leads to his final statement: “The Father and I are one.”
This passage is set within the great discourse of Jesus at the Feast of the Dedication of the Temple. The topic sets the stage for the second theme, “Jesus the life.” [The first theme was “Jesus as light”] The “Good Shepherd” takes the sheep, his flock, as his own possession, represented by the faithful. As this passage concludes, we hear conclusively that the Lord is one with the Father, truly God as well as true man. “The Lord utters one of his ‘hard sayings’ which evoke the wrath of the Jews, ‘the Father and I are one.’ In context, Jesus is amplifying his statement that no one can snatch the sheep from him because they have been given him by the father; Father and Son are one in mind, will, and action.” [5]
“The shepherd was often depicted as the self-sacrificing caretaker of sheep who was dedicated to their well-being, brought back strays, and kept them safe from the many dangers of the world (cf. 1 Samuel 17:34-35; Psalm 23:2; Amos 3:12; Matthew 18:12). Thus the Lord was the Shepherd of Israel in poetic language (Genesis 49:24; Psalm 80:2). He led his people through the desert like a shepherd leading his flock (Psalm 77:20; Psalm 78:52). The trust that the Israelite should have in the Lord is epitomized by Psalm 23.” [6]
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Reflection:
We see a question and an answer in scripture today. The question is asked in the Gospel and we find it in our hearts rather than in our minds. We have, for the past several days, been hearing the great “Good Shepherd” discourse. In the Gospel, St. John makes reference to that exchange through Jesus’ response to the Jews, who are asking him to say explicitly that he is the Messiah.
The Lord must be frustrated with this question (“I told you and you do not believe”). If he says: “I am the Messiah,” many of the leaders will accuse him of blasphemy, and come after him immediately. In addition, the Messiah many of them expect (probably including Judas, one of his own disciples) is the Royal Messiah. The Royal Messiah is a great hero sent by God, who comes in power and majesty to cast down the Romans. That is not what he is, not what they expect.
Rather than trying to go back to the beginning and explain all the prophecy that has already pointed at his true mission and identity, the Lord uses a logic chain to bring them to understand his relationship to the Father. “The works I do in my Father’s name testify to me.” He tells them. And then, probably with that note of sadness in his voice, he continues saying that they do not know who he is because they are incapable of making the leap of faith necessary. It is like a child struggling with a math problem, trying to do it in their head, and failing because it is too big. Or it is like the painting with two different images buried within it; some people just can’t see both. It is not their fault. And the Lord finally concludes, saying it as clearly as he can: “The Father and I are one.”
We said in the beginning there was a question here and there it is, for all of us. We believe in Jesus, the Christ, who is one with the Father. Our faith allows us to make that connection. The question is not; “Do we believe,” it is: “What do we do with that belief?”
The answer to that question is there as well. Jesus said: “The works I do in my Father’s name testify to me.” Can we say the same? People we meet should not even pause for a second to ask if we have adopted that proud name first used in Antioch, Christian. Our actions should make that clear. Today we are challenged by the Gospel once more. We are called to act like Christians, to love Christ, to love each other, and to take that message into the world like the sheep of the Good Shepherd who sends us.
Pax
[1] The picture used is “Paul and Barnabas at Lystra” by Nicolaes Berchem, 1650
[4] The Navarre Bible, Gospels and Acts, Scepter Publishers, Princeton, NJ, © 2002, pp. 790-791
[5] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 63:119, p.445
[6] Catholic Bible Dictionary, © by Scott Hahn, 2009, p. 839
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