FOURTH SUNDAY OF EASTER – YEAR C
IT IS NICE TO BE CARRIED, BUT BY WHOM
Beginning in the third century A.D. (not before), the image of Christ the Shepherd, eitherwith a sheep on his shoulders or surrounded by his flock, frequently appeared in the catacombs. This scene is intended to depict the confidence and serenity with which the believer traverses the dark valley of death, supported or guided by his Lord.
However, it is not only when one leaves this world that the disciples are entrusted to the arms of their Shepherd. This is only the last moment when it becomes clear that all those who, during their lives, posed as shepherds but preached doctrines opposed to those of Christ were merely mercenaries, peddlers of illusions. In the decisive moment, they are compelled to declare their inability to help.
The disciple accepts being accompanied by the good Shepherd in every moment.Allowing oneself to be carried along is a more challenging choice than it appears. It requires the courage to entrust one's life to Christ without becoming disheartened when one does not understand where He is going and where He wishes to lead. It also involves resisting the allure of pseudo-pastors who, in reality, are thieves and robbers whose only aim (often not even conscious) is self-affirmation and the pursuit of their advantage.
"Even if I walk through dark valleys, I will fear no evil."
First Reading: Acts 13:14.43-52
Today's liturgy of the Word begins with a passage from the account of Paul andBarnabas's first missionary journey. On a Saturday, these two apostles arrived in Antioch of Pisidia and, as was their custom, entered the synagogue of the Jews to announce the Good News of Jesus (v. 14). Their message impresses, surprises, or rather, literally shocks their listeners- fervent Jews educated according to their fathers' traditions and faithful observers of the law. They are familiar with the prophecies and live in anticipation of the Messiah. However, they are disconcerted and astounded when they hear a shocking message fromPaul and Barnabas: Jesus, condemned by the religious authorities and executed with an infamous punishment, is the savior of the world. It is unprecedented! They cannot help but think, ‘Perhaps we have misunderstood.’ This is why, the following Saturday, they gather in even greater numbers (vv. 44).
Throughout the week, they reflect on what they have heard and conclude that what Paul and Barnabas have said is blasphemous, an insult to God. After providing so many proofs of strength during the exodus, He cannot now make Himself ridiculous and despicable in the eyes of the people by sending a defeated and condemned messiah. They feel compelled to defend the purity of their faith. They are neither evil, malicious, nor dishonest people; their religious mentality conditions them. They are unwilling to question their certainties. They do not even remotely imagine that the Lord may have some surprises or novelties (v.45).
The two apostles, with sincerity, present their message anew, undeterred by rejection or intimidated by the opposition of even the most devout individuals. Instead, they see this lack of adherence to the faith from some as an opportunity to reach out to the pagans. Thus,Isaiah's prophecy is fulfilled: Light and salvation are for all peoples and must extend "to the ends of the earth" (vv. 46-47).
However, not everyone closes their mind and heart. Many, both Jews and pagans, hear God's call to conversion and choose the path of salvation. Thus, “all who were destined for eternal life embraced the faith" (v. 48). This does not imply predestination to heaven for some and eternal damnation for others. Eternal life is not entered upon death but beginswhen one embraces faith and accepts God's Messiah. Some people, in complete good faithand without realizing what they are forfeiting, consider this faith absurd and reject it.
In contrast, those who accept it from the outset are already in eternal life. Ultimately, no one will be excluded. The author of the Acts of the Apostles observes that some arrive at life first due to the mysterious mechanisms that influence and regulate people’s freedom. The others will undoubtedly come, even if later.
The fact that God's promises and blessings are also extended to the pagans is even more unsettling to the Jews, who remain loyal to their traditions. As words prove insufficient to prevent events, they resort to abuse. Within their community, some noblewomen havehusbands or sons in key positions in the city's administrative apparatus. These women ensure the removal of the two apostles (v. 50).
The episode recalls an identical event that occurred to Jesus at the beginning of his public life. As soon as he began to preach in Nazareth, he too was expelled from the synagogue and even risked being lynched by those gathered to pray. His fellow villagers believed they were exemplary religious people; they were convinced they had understood everything about God and could not accept that Jesus questioned their religious certainty,revealing that they understood very little of the sacred Scriptures (Lk 4:16-29). If Jesus and the apostles were persecuted, it is no wonder that no authentic preacher of the Gospel is left undisturbed and encounters no opponents.
After recalling that Paul and Barnabas were forced to go to Iconium (v. 51), the passage concludes with an intriguing observation: the disciples were filled with joy and the Holy Spirit (v. 52). It is odd: the wicked had their way, the two apostles had to leave defeated, and the Christians of Antioch in Pisidia, instead of feeling sad, were filled with joy!
Joy can also coexist with tears, disappointed hopes, and the pain of injustice experienced. Both the wicked opposing the truth and fighting against those who proclaim the Gospel and the righteous will be unable to experience this joy if they do not rid their hearts of resentment toward those who persecute them.
Second Reading: Revelation 7:9,14b-17
How many sorrows, tribulations, and bitter experiences are there in a person’s life?When we witness so many innocent people suffering and becoming victims of violence, betrayal, and deception, we desperately search for a reason, but often, we do not find one. The book of Revelation devotes four chapters to this distressing issue (Rev 5–8). It states that, in the heavens, there is a book in which an angel has recorded all the sufferings and tears of humanity. This book also explains why so many incredible and absurd events occur. Unfortunately, however, the book is sealed with seven seals that no one can break; this is why people weep: they feel as if they are at the mercy of a blind fate and cannot find an explanation for the dramas that afflict them.
So, do we have no hope of finding meaning in the history of the world? Will the book that holds the answer to our anguish and our most profound questions remain closed forever? The Seer of the Book of Revelation invites everyone to cease weeping: the Lamb, he says, will open the book and break its seals one by one; in other words, he will unveil all the enigmas of our existence.
Today's passage narrates what happens after the breaking of the sixth seal: “A great multitude that no one can count, people of every race, language, and nation appear. All stand before the throne of the Lamb, wearing white robes and holding palms in their hands”(v. 9). The white robes symbolize joy and innocence; the palms represent victory. Who are these people? They have endured tribulations and persecutions in this world and have given their lives for their brothers and sisters, as did the Lamb. People have regarded them asfailures, but to God, they are victors (v.14). They "will never again suffer hunger or thirst or be burned by the sun or any scorching wind. For the Lamb … will be their shepherd … and God will wipe away their tears" (vv. 16-17).
These last verses have a strange image: "The Lamb will be their shepherd." How can a lamb also be a shepherd? However, this is precisely how it is: Jesus became a shepherd and a guide because, as a lamb, he was sacrificed; he gave his life out of love.
This page seeks to inspire persecuted Christians to endure with patience and strength. They are fulfilled by what happened to Jesus, the Lamb; if they follow Him like a shepherd, they will share in His victory.
Gospel: John 10:27-30
The land of Israel is predominantly mountainous and primarily used for sheep farming. Abel, Abraham, Jacob, Moses, and David were herdsmen. It is not surprising, then, that the Bible frequently includes images of pastoral life. God is referred to as ‘the shepherd of Israel’: he leads his people like a flock, treats them with love and concern, and guides them to abundant pastures and springs of fresh water (Ps 23:1; 80:2). The prophets also proclaim the Messiah as a shepherd who will tend to Israel: "Behold, I will appoint shepherds over them to shepherd them...I will raise to David a righteous shoot, who will reign as a true king and will be wise and exercise right and justice" (Jer 23:1-6; Ezk 34).
Jesus refers to this image when, one day, as he stepped out of the boat, he saw a large crowd that had come on foot to hear a word of hope from him. Mark says, "They moved him because they were like sheep without a shepherd" (Mk 6:33-34). In John's Gospel, Jesus is presented as the awaited shepherd (Jn 10:11, 14), who will lead the people along the path of righteousness and faithfulness to the Lord.
The fourth Sunday of Easter is Good Shepherd Sunday because each year, the liturgy presents a passage from chapter 10 of John, where Jesus identifies himself as the true shepherd. The four verses we read in today's Gospel are from the final part of Jesus' discourse and aim to deepen our understanding of this biblical image.
Let us begin with a clarification: When we refer to Jesus as the Good Shepherd, the first image that comes to mind is that of the Master carrying a sheep on his shoulders or in his arms. Jesus indeed represents a good shepherd by seeking out the lost sheep, which reflects the parable in Luke's Gospel (Lk 15:4-8). The good shepherd mentioned in John's Gospel differs from this gentle and tender portrayal. Jesus does not present himself as one who softly caresses the wounded sheep; instead, he embodies a tough, strong, and decisive figurewho confronts bandits and ferocious animals, much like David, who pursued the lion and the bear that snatched a sheep from his flock, defeated them, and rescued the prey from their jaws (1 Sam 17:34-35). Jesus is a good shepherd because he is unafraid to fight, evensacrificing his life for his loved flock (Jn 10:11).
The first affirmation he makes is powerful: “My sheep, " he says, " will never be lost, and no one will take them from my hand (v.28). Their salvation is guaranteed not by their obedience or fidelity but by his initiative, courage, and free, unconditional love. This is asignificant announcement! This is the good news from Easter; Christians must communicate with everyone. Even those who have done everything wrong in life must assure them that their miseries, shortcomings, and poor choices will not defeat the love of Christ.
The second image, the sheep, requires clarification as it can evoke a sense of unease. Who is the flock that follows the "good shepherd"? Some might instinctively respond: ‘The laity who humbly accept and implement all the directives the clergy provides.’ In thisanalogy, the shepherds represent the ecclesiastical hierarchies, while the sheep symbolize the simple faithful.
Let us clarify: The only shepherd is Christ, and he is so because—as we pointed out in the second reading—he is the Lamb who sacrificed his life. His sheep are all those who dare to follow him in this gift of life. The shepherd is, therefore, a Lamb who shares in every aspect of the flock’s fate.
Another misunderstanding needs clarification: identifying oneself with the flock of Christ. There are shadowy areas within the Church that exclude themselves from the Kingdom of God due to the presence of sin, while there are vast areas beyond the Church'sconfines that are part of the Kingdom of God because the Spirit is at work there. The Spirit'saction is shown in the impulse to give one's life for one's brother or sister: "He who abides in love abides in God, and God abides in him" (1 Jn 4:16).
A disciple of the Good Shepherd can also be someone who, even without knowing Christ, sacrifices themselves for the poor and practices justice, fraternity, sharing of goods, hospitality, fidelity, sincerity, the rejection of violence, the forgiveness of enemies, and commitment to peace. This should alert many Christians, who may be lulled into self-satisfaction that could ultimately lead to tragic illusions. The Pastor might one day unexpectedly say to more than one person: "I do not know you; I do not know where you are from" (Lk 13:25). The ostentation of security, the preconceived mistrust of members of other religions, and prejudices against non-believers remain today as deeply rooted and pernicious as false irenicism.
How does one become a member of the flock that follows Jesus? What happens to the sheep who are faithful to him? Today's Gospel affirms that we do not take the initiative to follow him; instead, he calls: "My sheep hear my voice, and I know them, and they follow me" (v. 27).
Jesus' disciples live in this world; they exist among people. They hear many calls and receive misleading messages. Many pose as shepherds, promising life, well-being, andhappiness, inviting us to follow them. It is easy to be deceived by charlatans. How can werecognize the true Shepherd among so many voices? We must attune our ears to Him. Anyone who listens to someone for just five minutes and then does not hear them again for a year can hardly distinguish their voice in the crowd. Those who hear the Gospel only once a year will not learn to recognize the voice of the Lord speaking.
Trusting Jesus is difficult because he does not promise success or triumph like other leaders. He asks for selflessness, demands the renunciation of personal gain, and calls forsacrificing one's life. However, he assures us that this is the only path to eternal life (vv. 28-29). There are no shortcuts; those who suggest alternative paths are deceiving and lead to death.
The passage concludes with Jesus's words: "The Father and I are one" (v.30). This somewhat abstract phrase indicates the path to achieving unity with God: it is necessary to become ‘one’ with Christ. This signifies that one must unite thoughts, intentions, andactions within oneself.
This statement invites us to reflect on the ministry of those called to ‘shepherd’ the flock of Christ. At times, one observes a certain tension within the Christian community between those who are, in somewhat vague terms, designated as clergy and laity. Some argue that the latter must unite with their ‘shepherds’; others claim they must join with the people of God. Perhaps it is more accurate to consider that all the faithful, both laity and clergy, shouldfollow with the one Shepherd, Jesus, and become ‘one’ with the Father.
