The month of June is a special month for the Shrine. On this month we celebrate the feast of Our Mother of Perpetual Help on the 27th of June. A nine days novena and mass precede the fiesta. Both the 9 days and the feast are well attended. Many complete the 9 days novena and masses out of panata (promise). During the 9 days novena, the shrine comes alive with daily activities. Often there are concert in honor of OMPH, Karakol which is a religious dance procession held at the eve of the feast day, bazaar or flea market which features products from poor mission areas of the Redemptorist missionaries, games and beautiful decorations inside the shrine and in the whole shrine compound. All these exude a fiesta atmosphere during the month of June.
For Redemptorists, the month of June is also a special month for another reason. It marks the arrival of the Redemptorist in the Philippines, 113 years ago.
On June 30, 1906, seven Redemptorists arrived at Opon on the island of Mactan in the Philippines to begin a new mission. They joined Fr. Andrew Boylan, C.Ss.R. who had already taken up residence in Opon earlier in the year. The arrival of these seven Redemptorist confreres marked the beginning of more than 100 years of the Redemptorist mission and presence in the country where without doubt the Congregation was to play a significant role in both the religious and social life of the people.
This commemoration of the beginnings of the Redemptorist in the Philippines is an opportunity to give thanks first of all to the Lord for leading and guiding the Redemptorists especially in the trying times of missionary growth. It is also an opportunity to give thanks to the Filipino people especially the poor and ordinary people in the missions who because of their hospitality, courage and ingenuity in embracing the faith and the good news have made Redemptorists realize that they too were evangelized. This is also an opportunity to give thanks to the pioneering Redemptorists, from Ireland, Australia and New Zealand and our own Filipino confreres, most of them have passed away, for their great dedication and sacrifices in learning the language, understanding the culture and living with the people just for the sake of preaching the good news especially to the poor and most abandoned people of the many remote barrios of the country. It is also an opportunity to give thanks to the many lay partners in the mission areas and in the church who have shared their special gifts and talents in the preaching of the good news and the building of basic Christian communities. Finally, this is also a special opportunity to give thanks to our Mother of Perpetual Help who has guided the Redemptorists in the missions especially in the spreading of her Son’s abundant redemption to all.
113 years ago, the Redemptorists came to the Philippines in response to the need of the church out of the shortage of priests. Our country is not much better off than 113 years ago. The country is still mired in deep poverty and disunity. There is pervasive indifference and hopelessness amongst our people. Sadly, the church has been wanting in giving hope and impetus for change. The same sense of urgency and opportunity beckons upon us all. Thus this commemoration is also a challenge to be open, bold and break new ground to where the Lord is inviting Redemptorist in the Philippines now and in the years ahead.
Our Mother of Perpetual Help pray for the Redemptorists that that they may continue to proclaim the fullness of redemption in Jesus your son.
Our Mother of Perpetual Help (OMPH) is an icon enshrined on the altar of the Baclaran shrine. The original icon of OMPH is enshrined in Rome in the Church of St. Alphonsus Liguori (Chiesa di Sant’Alfonso di Liguori all’Esquilino in Italian). It is a Byzantine (Eastern Orthodox Church) icon painted sometime between 1350 and 1450 AD in the island of Crete by an unknown iconographer (painter of icons).
Unlike other objects of devotions to the Blessed Mother in the Philippines, which are usually images, or statues of Western origin, OMPH is an icon of Eastern origin. Not all devotees know that OMPH is an icon, let alone an Eastern icon. Many are unfamiliar that this icon comes from the Eastern Church tradition.
To grow in our devotion to Our Mother of Perpetual Help, it is essential to understand and practice praying with icons. This article provides a brief guide on how to pray with icons.
Praying with icons is an ancient practice that can draw a person closer to God.From the very beginning, Christians have created pictorial representations of God and the saints for use during personal and public prayer. It was seen as a way to enhance a person’s prayer, giving a visual medium to meditate on while conversing Read More…
Birthdays are a wonderful occasion to celebrate and go back to who we truly are, our beginnings and our own unique mission. However messy and crazy our lives have been, despite all the mistakes and failures we have made, birthdays reminds us that life is precious, we are good and God love us so much. A birthday, therefore, is an important and momentous occasion to celebrate, reflect and give thanks.
Today, on Pentecost Sunday, we celebrate the birthday of the Church. Pentecost Sunday reminds us of the foundation the church–the life, passion, death and resurrection of Jesus Christ. We commemorate on Pentecost the formal inauguration of the church through the coming down of the Holy Spirit upon the apostles likes balls of fire. Immediately the spirit-empowered apostles went out of their room into the city square and were on fire in proclaiming the good news. The birthday of the church were spent not inside the church but in the streets, going out to the people, speaking their language that they too may discover the spirit of God actively moving them towards fullness of life in Jesus. Indeed, the birthday of the church depicts a church-in-mission.
The Holy Spirit re-created the disciples. The disciples became bold and daring. Compare the apostles before and after Pentecost, oh what a difference the Spirit makes! From timid they became bold, from lethargic they became energetic and from fearful they became courageous – all for the sake of the good news of Jesus.
Pentecost reminds us of that our true identity as church is that we are Spirit led. The church is not ultimately led by the Pope, the bishops and the hierarchy of the church. It is the Holy Spirit–sent by the Father and the Son–who leads the church in every generation in its ministry of proclaiming and living the good news of the Kingdom of God.
It is, therefore, fitting and opportune, on this day of Pentecost to reflect on our identity as a Spirit-led Church. American Professor of Theology, Roger Olson, shares some thoughts of what a Spirit-led Church is:
A Spirit-filled and Spirit-led church will be alive, “crackling” with energy and passion, without fanatical extremism that focuses attention on ecstatic experiences rather than on the grace and glory of God revealed in Jesus Christ. Its people will come to worship and other meetings with excited expectation and not out of a sense of duty or with unhealthy fear. In a truly Spirit-filled and Spirit-led church visitors will come to see what God is doing among them. They will testify that “God is busy” (Hauerwas) there. Lives will be transformed in noticeable ways.
Such a church will be open to the “sovereign unpredictability of the Spirit” (Du Plessis) even as it celebrates tradition. This requires risk on the part leadership; leadership will leave space for the Spirit to move and work in ways that transcend traditional forms.
Such a church will lay all decisions before God for guidance and direction and move only through consensus of the spiritually mature people of God within the church. It will not be led by a dictatorial individual or small group that serves his, her or their interests.
Finally, such a church will be outwardly-focused with a strong sense of participation in the mission of God in the world. It will expend much of its energy and resources on meeting the spiritual and material needs of the communities outside the church. 
Today the Spirit continues to lead us, the church, to guide us, to shake us out of our complacencies, to disturb us out of our passiveness, to empower us to speak the language of today in proclaiming the gospel of Jesus. But do we listen? Are we like the early church who always sought the direction of the Holy Spirit, who discerned always where the movement of the Holy Spirit in their lives and work?
In today’s chaotic, hostile and terror stricken world, the temptation for the church is to freeze in fear and be content solely with its own security and self-preservation. Worst is to rely more on our human capacity and wisdom rather than on the surprises and creativity of the Holy Spirit. This is not the church of Pentecost. Pope Francis has said about the church of Pentecost,
“She is a Church that doesn’t hesitate to go out, meet people, proclaim the message that’s been entrusted to her, even if that message disturbs or unsettles the conscience.”
Despite all its craziness and messiness, God will re-create the world through the Holy Spirit. “Behold, I am making all things new.” (Isaiah 43:18, Isaiah 43:19, Revelation 21:5, Isaiah 65:17, Ephesians 2: 15). We have in need more now of the inspiration of the Holy Spirit. We need a new Pentecost, as St. John XXIII prayed in preparation for the Second Vatican Council in 1962, “Renew Your wonders, O God, in our day — as in a new Pentecost!”
Let us celebrate the birthday of the church today by being fully open to the promptings of the Spirit. Let us ask the Holy Spirit, to recreate us once again so that we may become creative and brave in proclaiming the gospel in every language, in every avenue of communication, in every culture and in every situation we find ourselves today.
“Come Holy Spirit, fill the hearts of your faithful and kindle in them the fire of your love. Send forth your Spirit and they shall be created. And You shall renew the face of the earth.”
We celebrate today the Ascension of the Lord Sunday. Luke describes the moment of the Lord’s ascension in today’s 1st reading from the Acts of the Apostles where Jesus “was lifted up, and a cloud took him from their sight.”
The ascension is one of the most misinterpreted and underrated events in Jesus life and belief of our faith. The ascension has often been portrayed in a somewhat mythological way as a gravity-defying form of levitation or the retreat of Jesus from this world to a place up, up and away.
It is significant that Jesus rested in the cloud in the Ascension. In the bible a cloud often depicts the abiding presence of God amongst the people. In the Old Testament, the pillar of cloud was the glory-cloud which indicated God’s presence leading the ransomed people of Israel out of Egypt through the wilderness (Exodus 13:22; 33:9, 10). This pillar preceded the people as they marched, resting on the ark (Exodus 13:21; 40:36). By night it became a pillar of fire (Numbers 9:17-23). By resting on the cloud as Jesus ascended, signifies not Jesus’ departure but his constant accompaniment of his disciples and the community gathered in his name—the church—as they face the challenges and troubles of this world. As Australian Redemptorist Fr. Anthony Kelly, CSsR states,
The ascended Jesus has not disappeared or been dissolved in a celestial ether, but is ever present to the faith of the church in the here-and-now of the community’s life. The ending of his particular kind of terrestrial presence has yielded to a new kind of universal presence, reaching to all places, times, and peoples. (1)
Belief in Christ’s ascension opens for us the experience of faith and the life of the Church as limitless. Kelly adds that the ascension reminds us that the mission of evangelization is unconfined, always moving beyond, upward, outward, in the vitality of the risen Christ who already occupies every dimension of time and space. Properly understood, the ascension is a fundamental aspect of the catholicity of faith and enables us to breathe more deeply in the experience of “the boundless riches of Christ.” As Franciscan Fr. Richard Rohr said, we are already in the presence of God, what is absent is awareness.
Jesus’ ascension is not a departure from his disciples and for all the disciples which forms the church in every generation. Jesus’ ascension was an expression of a new relationship with him, the risen One, that transcends physical barriers. Now, instead of accompanying us here on earth in his ministry, we are “clothed with power from on high” to be his presence and continue his mission. Jesus empowered us to be “witnesses of these things,” the wonderful things that Jesus did and said about the boundless blessings of God’s kingdom.
(1) Anthony Kelly, Upward: Faith, Church, and the Ascension of Christ (Collegeville, MN: Liturgical Press, 2014), 2.
One of the hardest yet rewarding experiences in our lives is having to say goodbye to somebody we love or bidding farewell to a beautiful experience we have become used to. We experience this in the departure of somebody we deeply love whether he/she is going away for a long time or for good. We experience this on our first day at school when we need to say goodbye to the experience of merely playing and staying at home with our folks. We experience this after graduation in High School, when we have to separate ways with our classmates. We experience this when somebody very close to our heart is dying and trying to console and letting him/her go.
Painful as they may be, yet these experiences has helped us to grow and become stronger. Much as we wanted to spend longer time with our loved ones, it just couldn’t be. So we try our best to become the best persons that we are, thinking that they whom we love are not gone and are not separated from us but always with us. Their abiding presence has become an inspiration, advocate, comfort, consolation and help.
In today’s gospel of the 6th Sunday of Easter, Jesus was bidding goodbye to his disciples. Imagine the emotional turmoil inside the disciples; in a short while they will no longer see the face of their master. Perhaps the disciples were asking: What are we going to do without Jesus? Who’s gonna guide us now? Can we continue the mission of Jesus all alone by ourselves?
In this state of emotional distress, Jesus assured them that they are not alone; he will not abandon them and that he will always be with them. How can this be? He and his Father will send them the Holy Spirit.
We remember that in John’s Gospel, the risen Christ conveys the gift of the Spirit to his disciples on Easter Sunday evening. The Spirit is, as in Paul’s letters, the gift of the risen Christ. In the gift of the Spirit, the risen Christ and the Father come and make their home with the disciples. The Spirit will be the continued presence of Jesus on earth after Jesus’ departure to heaven (Jn 14:12, 16). Jesus said,
The Advocate, the Holy Spirit,
whom the Father will send in my name,
will teach you everything
and remind you of all that I told you.
When the disciples receive and allow the Holy Spirit to make home into their lives, the Spirit will not convey new revelations, but will unfold in ever new understanding, interpretation, and application the once-for-all revelation of Jesus Christ. The Spirit’s work will more than reminisce the exact words of Jesus; it will be a living representation of all that Jesus had spoken to his disciples, a creative remembrance of the gospel.
This ongoing work of the Spirit will give the disciples peace and takes away their fear, because the Spirit is always there as their helper who stands by them especially during the challenging times of persecution and martyrdom.
Peace I leave with you; my peace I give to you.
Not as the world gives do I give it to you.
Do not let your hearts be troubled or afraid.
The First Reading shows us an example of the fulfillment of Jesus’ promise of the presence of the Holy Spirit as an Advocate who will teach and remind the community after his departure. This passage is sometimes called the “Council of Jerusalem,” the first council of the church which dealt with the first major crisis of the early Church. In this passage we see how the early church was led by the Holy Spirit in decision-making.
Luke reports that some Judean people came to the Christians at Antioch to tell them that the gentile converts could not be saved unless they were circumcised. The Judaeans were worried that the traditional practices were being altered by the church at Antioch, and they were exercising themselves in behalf of the tradition.
The elders of the church acknowledge that they face a problem for which no extant policy offers a clear solution; so they decided to deal with this as a community by calling a meeting of the leadership (“apostles and presbyters”). They carefully looked back into their experience. Peter rehearses his experience of being drawn into the Gentile mission through the remarkable conversion of Cornelius and his household. Then Paul and Barnabas describe “the signs and wonders God had worked among the Gentiles through them” (Acts 15:12).
The assembly then interprets their experience of God working through them by looking to the longer experience of the community embodied in its Scriptures. This is exemplified by James’ citing a passage from the prophet Amos (Amos 9:11-12; the Greek version), which implies two stages in God’s plan for Israel: (1) the restoration of the people of Israel (“rebuild the fallen hut of David”) and (2) the ingathering of the Gentiles (“so that the rest of humanity may seek out the Lord, even all the Gentiles”).
The conclusion that the Jerusalem council reached was that the mission to the Gentiles is the will of God, and that they ought to do all in their power to cooperate with this divine initiative. The apostles rebuke the Judaeans by telling them what the decision of the Holy Spirit is: circumcision is not required for salvation. The decision about what is required for salvation is the Lord’s. Thus, the Judaeans were actually opposed to the mind of the Lord. Likewise, they decided on a policy that both honors the tradition and adjusts to changing circumstances; they asked of Gentile converts only that they keep the minimal “rules for resident aliens” indicated in Leviticus (regarding marriages to relatives, food associated with idolatry, and improper slaughtering).
Finally, they boldly spoke of this very human process (reflection on experience and interpretation in the light of tradition) as “the decision of the Holy Spirit and of us.”
Through this experience, we saw how the Spirit of God was at work through the very human processes of decision-making in our Church. This experience taught the church to take seriously both our present experience and tradition. Our hierarchies, traditions, teachings, and laws all help us remember. The traditions and structures of the church, however, should not lead us to close our eyes to the working of the Spirit in the world and the situation especially of the poor and the needy today. We need to continue to be obedient to the Holy Spirit by not remaining close-in within ourselves. As Pope Francis told catechists gathered in Rome in 2013,
What I want to say now, I have already said many times before, but it comes from my heart … When we Christians are closed in our group, in our movement, in our parish, in our own environment, we remain closed and what happens to us is what happens to whatever remains closed: when a room is closed the odor of humidity gathers. … A Christian … remains closed and becomes ill.
Pope Francis, International Congress on Catechesis, Vatican City, September 28, 2013
Jesus calls us today, to say yes to the Spirit, to go wherever the Spirit blows. By this, we will know that Jesus is with us, just as a sheep know the voice of their shepherd. In knowing Jesus, we will know the presence of the Father.
The risen Christ has not abandoned us, his disciples, the church at all times. The Holy Spirit, the bond of the love of the Father and the Son, continues to lead and guide all peoples and the church towards the final fulfillment of God’s kingdom.
The resurrection of Jesus brought about a profound sense of newness. It inaugurated new ways, new lifestyles, new vision, new values and attitudes. At the same time, the resurrection of Jesus, entailed a different path, a different lifestyle, a different community, a different religion from the one that people have become used to. In fact, the resurrection of Jesus is the very reason for the birth of Christianity. If not for the resurrection, Christianity would not have been born as a new religion separate from Judaism.
In the first reading of today’s 5th Sunday of Easter, from the book of Acts, Paul and Barnabas returned to Antioch after they proclaimed the good news to many cities and made a considerable number of disciples. When they came home to the community of Antioch in Syria, they were “commended to the grace of God for the work they had now accomplished.”
Tradition holds that the first gentile (non-Jews) church was founded in Antioch (Acts 11:20-21). It was from Antioch that St. Paul started on his missionary journeys. More significantly, it is in Antioch that the disciples of Jesus Christ were first called Christians (Acts 11:19-26).
Why were they called Christians? They were called Christians because they were different. At the same time, they lived their faith in a new way. Unlike the traditional Jews who were mainly legalistic and exclusive, the disciples of Jesus Christ embraced and welcome everyone, Jews and gentiles alike, not just the rich but most especially the poor and ordinary people. They proclaimed not only in word but much more in deed, practising what they preach and living as communities which became models of communion and fellowship.
The second reading, from the book of Revelation, proclaims the radical newness of the world that God will established at the end of times. This is the fulfillment of the new world which is contained in the promise of the resurrection of Jesus. “See, I make all things new,” says the One who sat on the throne. The second reading is about a vision of a new earth, a new Jerusalem, in which “there shall be no more death or mourning, crying out or pain, for the former world has passed away.”
The new Jerusalem will be made up of people who love one another. People will not watch in this holy city as their brothers and sisters languish in poverty and hunger, nor will they attack each other in various forms of inhumane treatment, torture, and war. This whole new world – “a new heaven and a new earth,” “new Jerusalem,” – is the ultimate fruit of living the resurrection of Jesus.
The Gospel reading from John’s account of the Last Supper represents the heart of what is going on in the Christian mission flowing from Easter. Jesus gave the disciples a new commandment: “As I have loved you, so you also should love one another.” Jesus’ love for them and their imitation of Jesus’ love for each other will be the deepest form of evangelization: “This is how all will know that you are my disciples, if you have love for one another” (Jn 13:34).
The “newness” of this command is difficult to specify. The command to love is found everywhere in the Bible, not just in the New Testament but Old Testament as well. In his farewell address to Esau and Jacob, for example, Isaac commanded: “Be loving of your brothers as a man loves himself, with each man seeking for his brother what is good for him . . . loving each other as themselves” (The Book of Jubilees 36:4-5). Similar sentiments are also found in the New Testament (1 Th 4:9; Rm 13:9; Gal 5:14; Mk 12:31).
What is evident in all these passages, however, is that love is extended only to other members of the inner circle, the community, and not to those outside. Whereas, God’s love that Jesus commanded to the disciples to imitate is spontaneous, unmotivated, directed to sinners and others unworthy of love. Israel experienced this love of old (Dt 7:6-8). In Jesus’ death and resurrection, God’s love is known in a totally new dimension.
Jesus’ new commandment to love calls us to love to the extent and in the manner Jesus loved us. Our love is to be the self-sacrificing love of Jesus. It is a love that embraces all, those who are different from us, even our enemies. It is this kind of love which brings Jesus glory. It is this kind of love which brings God glory. It is this kind of love which enables us to share in that same glory.
As Jesus commanded his disciples, he commands us now, “Just as I have loved you, you also should love one another.”
Tomorrow, May 13, 2019, more than 60 million Filipinos will go to the polls for the synchronized local and national elections. COMELEC says that there are 61,843,750 registered voters in the Philippines alone in 2019. 1,822,173 more are registered to vote from overseas.
During the campaign, people heard different voices from thousands of candidates but with one common refrain: You guessed it right, “I will serve you with all of my heart.” Each of the candidates promised to serve up to the last breath of their lives. No, the candidates said, this is not about money, power, politics, influence or status, it’s all about service. The people, however, are sick and tired of these words from the candidates, that sometimes they wonder, whether elections still matter; whether it will make a difference if they vote for this or that candidate.
In today’s fourth Sunday of Easter, also called Good Shepherd Sunday, we listen to the voice of Jesus:
“My sheep hear my voice;
I know them, and they follow me.”
In Jerusalem during Jesus’ times, there was only one sheepfold (the pen for sheep). Various flocks would arrive along with their respective shepherds and send all the sheep into it. This made for a rather large herd overall, and there wasn’t a practice of branding or marking in order to tell one from the other. How then could each shepherd reclaim his own sheep?
There were two ways: First, the shepherd knew them by heart. Sometimes he had a special name for each character in the flock. And second, the sheep themselves recognized their master’s voice immediately. When he called out, they simply got to their feet and came with him, through the sheep-gate.
Christians have a very intimate relationship with Christ in the same way that the shepherd and the sheep have a very close relationship with each other. Christians are the sheep of Christ the Good Shepherd. As sheep we follow only one good shepherd–Jesus Christ. As sheep, however, we not only have an intimate relationship with Christ, the good shepherd, but also with fellow sheep of the flock. To be a sheep is not just about me and Jesus but also about me and my brothers and sisters just like in a real-life situation of a herd of sheep. As sheep we are not alone and we feel secure in the company of fellow sheep. When we get separated from the flock, like a lost sheep, our lives is in danger. Thus, we belong to one sheepfold called the Church.
As the sheep of Christ the Good Shepherd, today’s fourth Sunday of Easter, offers us three challenges today: First, to hear the voice of Jesus, the Good Shepherd, secondly, to follow the true good shepherd which is Jesus Christ and thirdly, to shepherd one another especially the least and most abandoned just like Christ shepherded us.
Hearing the Voice of Jesus
In today’s world, there are many voices who compete for our attention. To whose voice do we listen? Many of us are attracted to many voices in the world today because often times they offer us instant gratification and solutions to our problems. Only in the long run, we realize that they bring us to our own perdition instead of redemption.
As sheep of his flock, we are to recognize the voice of Jesus, the good shepherd. Do we recognize the voice of Jesus from among these many voices?
We can only recognize the voice of Jesus in the world today if we have a very close relationship with Jesus. We can discern who among from the many different voices we hear in the world today truly reflects the voice of Jesus. In this process of discernment, we cannot do this alone. That is why we have one another–fellow sheep in the common sheepfold of the church–to guide and support us in recognizing and listening to the voice of Jesus in the world today.
Most of all, however, we have the Holy Spirit, sent by Jesus and God the Father, to be our advocate and guide in listening and following the voice of Jesus. Pope Francis affirms that we can recognize Jesus’ voice among all the other “voices” only through the Holy Spirit.
We can study the whole history of salvation, we can study the whole of Theology, but without the Spirit we cannot understand. It is the Spirit that makes us realize the truth or—in the words of Our Lord—it is the Spirit that makes us know the voice of Jesus. Jesus, the Good Pastor, says, “My sheep hear my voice, and I know them and they follow me.” Pope Francis, 4/25/2015
But hearing is not just passive hearing. Hearing becomes passive when we go to mass every Sunday, listen to the readings and the homily, but after the mass, there is no change in our attitudes and values. We go back to our old ways and do the things we have been used to all over again, even if it is enslaving, wrong and detrimental.
Thus, hearing the voice of Jesus entails personal transformation where the good news of Jesus penetrates our deepest core and transform us. It also entails doing, applying in our lives and proclaiming the good news that we have heard from Jesus.
In the first reading, from the book of Acts, Luke tells of the preaching of Paul and Barnabas at Pisidian Antioch during the so-called first missionary journey. The pattern of events is typical and is repeated in many cities during the missionary journeys: the apostles preach in the synagogue; a certain number of Jews and Gentile converts to Judaism believe, while others reject the message and stir up opposition against the apostles, who then declare their intention of turning to the Gentiles.
The proclamation of the Word of God has no promise of success, but the Word must be proclaimed whether people hear or refuse to hear (Ez 3:5). What matters is that the word is proclaimed faithfully. This matters even more than that it should be made to seem relevant by artificial stunts and gimmicks.
2. Following the Good Shepherd who is Jesus
During the Biblical times, there were good as well as bad shepherds. Many of Israel’s rulers became bad shepherds. They did no care for the people the way they should have. In Ezekiel 34:2-4, for example, God says:
“Woe to you shepherds of Israel who take care of yourselves! Should not shepherds take care of the flock? You eat the curds, clothe yourselves with the wool and slaughter the choice animals, but you do not take care of the flock. You have not strengthened the weak or healed the sick or bound up the injured. You have not brought back the strays or searched for the lost. You have ruled over them harshly and brutally.”
This is God’s charge against the Pharisee, the cult leader, and the false teacher: that God entrusted them with his own flock, but they betrayed this trust to please themselves at the cost of the flock’s own well-being.
Today we hear of cult leaders and even our own church and public leaders who lived in splendor while their followers barely scrape together money to send them. Several false teachers boast massive houses, expensive cars, and private helicopters. Some have even been accused of sexual and physical abuse!
These are the thieves and the robbers that Jesus refers to in John 10:1. Instead of entering through the door, these individuals try to lure the sheep to them by twisting the scripture. They do not come to care for the sheep; they come to care for themselves.
“I am the good shepherd. The good shepherd lays down his life for the sheep.” (John 10:11)
Jesus sacrifices his own life for the sheep. He is truly selfless. The false teacher sacrifices the sheep for his own life.
There are many shepherds in our world today. Whose shepherd are we following? Who are the good shepherds in our world today who reflects the value of service and sacrifice of Jesus?
This can be a very good guideline as we go to the polls tomorrow. Who among the candidates truly reflects the image of Jesus as good shepherd? Who are the bad and good shepherds from among the candidates?
3. Being good shepherds to one another
Following the good shepherd we are also called to be good shepherd to one another; we are called to shepherd each other. To be in the sheepfold of Jesus is to participate in the ‘shepherdness’ of Jesus. As followers of Jesus, we are called to shepherd one another, to search for the lost and the lonely, to care for the most abandoned, to protect the vulnerable and to defend the poor and the oppressed.
The image of the good shepherd is a call for us to proclaim Jesus’ values and attitudes of service and inclusiveness amidst the world’s vying for power, domination and position. As Easter people we are called to exercise our prophetic stance in the political arena by proclaiming Jesus, the good shepherd, in word and in deed. As Easter people we are called to be the “light of the world” and “salt of the earth” by transforming the world in the light of the gospel.
We also celebrate today Vocation Sunday, a day to reflect, discover and recognize God’s calling in each one of us. Pope Francis, in Evangelii Gaudium, calls out especially the religious and clergy to go out of the comforts of their convents and stay close to the marginalized and become “shepherds living with the smell of the sheep.” The call to be a shepherd, however, is not just a call for the ordained and religious. It is a call for all the flock—we, the church, lay and ordained—are called to shepherd one another and have the smell of each other’s ‘sheepness’.