The Fourth Sunday of Easter - 15 May 2011

The Fourth Sunday of Easter, 15 May 2011

The Fourth Sunday of Easter

Acts 2:42-47

Psalm 23

I Peter 2:19-25

St. John 10:1-10

                                                                                       

BACKGROUND: The Sundays of Easter

Although we are in the midst of Eastertide, it is not too late to talk about the Great Fifty Days that stretch from Easter Day to the Ascension of our Lord and finally to Pentecost (Fiftieth).  The starting point (Pesach) and the ending point (Pentecost) are both based on Jewish festivals.  The Sundays are “of Easter” rather than “after Easter” as the old calendar named them.  Being “of Easter” threads them into a week of Sundays, expanding the Feast of a single day, or an Octave of eight days, but rather in an entire season of celebration.  Some of the Sundays have over-whelming themes that come from the readings for the day.  The Second Sunday of Easter is known in some places as “Thomas Sunday” noting his place in the Gospel for the day.  The Third Sunday focuses on the event at Emmaus and the breaking of the bread, while the fourth is known as “Good Shepherd Sunday”.  Each Sunday’s readings help focus on different aspects of the resurrection, and imply a mystagogy that continues to acquaint both the newly baptized and those who have long been baptized with the ways of life expected of the Easter Christian.

Acts 2:42-47

Those who had been baptized devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers.

Awe came upon everyone, because many wonders and signs were being done by the apostles. All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need. Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts, praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved.

These verses function for Luke (and for Mark, who first formed them) as a summary of “events”, for neither was that familiar with the entirety of the early Christian community’s history.  A similar summary exists in both chapters 4 and 5.  Luke seems to want to stress a continuity of development on the part of the early Church, and to give some indication of what were the elements of its purpose and mission.  In a way it represents and idealization of early Christian life, a list of virtues to be strived for, rather than a representation of what really was.  The temple, according to these verses, still functions as a place of worship and gathering, and it is there that the fellowship hears the apostolic kerygma (proclamation) and is sent out in mission.

Breaking open Acts:

1. How would you describe the life of your congregation?
2. How would you describe what makes you different as a Christian?
3. Is your congregation growing?  If not, why?

Psalm 23, Dominus regit me

The LORD is my shepherd; *

I shall not be in want.

He makes me lie down in green pastures *

and leads me beside still waters.

He revives my soul *

and guides me along right pathways for his Name's sake.

Though I walk through the valley of the shadow of death,

I shall fear no evil; *

for you are with me;

your rod and your staff, they comfort me.

You spread a table before me in the presence of those

who trouble me; *

you have anointed my head with oil,

and my cup is running over.

Surely your goodness and mercy shall follow me

all the days of my life, *

and I will dwell in the house of the LORD for ever.

This psalm makes clear the nomadic and pastoral life of the people of Israel.  That it is expressed in a simple and forthright way has made the psalm popular and accessible in many traditions.  The language used in the psalm is technical, associated with the vocabulary of real shepherds so as to complete the identification with the real.  The point of view of the psalm is that of the one being led – the sheep, or the follower of YHWH.  Each situation then expemplifies how the Shepherd/God cares for the flock/nation.  Verse three reaches back to creation where the nephesh (life-breath, translated somewhat speciously in the BCP as “soul”) is given back.  Other themes are justice, danger, death, food, and anointing, each expanding the sheep/human connection and experience of life under the Shepherd/God.  The psalmist introduces the joy of life at points.  The anointing is not medicinal, but rather sensual – life is full of small luxuries!  Rather than having us hope for a future, the psalm really asks us to look at the joys of a present day experience of God.  It is not something to be hoped for, but rather to be lived.

Breaking open Psalm 23:

1.     What meaning does this psalm have for you?

2.     When, in your life, did it take on this meaning?

3.     How is God your shepherd?

I Peter 2:19-25

It is a credit to you if, being aware of God, you endure pain while suffering unjustly. If you endure when you are beaten for doing wrong, what credit is that? But if you endure when you do right and suffer for it, you have God's approval. For to this you have been called, because Christ also suffered for you, leaving you an example, so that you should follow in his steps.

"He committed no sin,

and no deceit was found in his mouth."

When he was abused, he did not return abuse; when he suffered, he did not threaten; but he entrusted himself to the one who judges justly. He himself bore our sins in his body on the cross, so that, free from sins, we might live for righteousness; by his wounds you have been healed. For you were going astray like sheep, but now you have returned to the shepherd and guardian of your souls.

Peter (and Paul, for that matter) does not take on the institution of slavery.  Rather, they attempt to reimage the condition of so many who were being drawn to Christianity.  Many knew the realities of an unjust master or mistress, and so Peter uses it as an example of the Christian ideal.  Unjust suffering is a means for the individual to identify with the sufferings of the Christ.  The author is so wedded to this model that he makes an attempt to restate the Suffering Servant songs of IInd Isaiah (53:4-12) in verses 21-25.  The images of the final verse of the reading are especially appropriate on this Good Shepherd Sunday.

Breaking open I Peter:

1. Have you ever suffered unjustly?
2. What was the occasion?
3. How was your suffering like the suffering of Jesus?

Saint John 10:1-10

Jesus said, "Very truly, I tell you, anyone who does not enter the sheepfold by the gate but climbs in by another way is a thief and a bandit. The one who enters by the gate is the shepherd of the sheep. The gatekeeper opens the gate for him, and the sheep hear his voice. He calls his own sheep by name and leads them out. When he has brought out all his own, he goes ahead of them, and the sheep follow him because they know his voice. They will not follow a stranger, but they will run from him because they do not know the voice of strangers." Jesus used this figure of speech with them, but they did not understand what he was saying to them.

So again Jesus said to them, "Very truly, I tell you, I am the gate for the sheep. All who came before me are thieves and bandits; but the sheep did not listen to them. I am the gate. Whoever enters by me will be saved, and will come in and go out and find pasture. The thief comes only to steal and kill and destroy. I came that they may have life, and have it abundantly."

The operating model of these sayings in John is the Palestinian practice of having a common sheepfold, in which all the community’s herds were safe guarded in a common place.  It was important then for the sheep to recognize the voice of their owner.  It was that voice that they would follow.  John guises Jesus as both the shepherd and the gate - the familiar voice, and the safe door that keeps them inside away from predators.  Others, and here we think on the “shepherds of Israel” who are misleading their flocks (read Pharisees) may enter through the gate, but their business is neither appropriate or honest, for they have come to steal.  Jesus, both the voice of the shepherd, and the reality of the gate, is the only safe place for the sheep.

Breaking open the Gospel:

1. Do you hear and know God’s voice?
2. What do you hear?
3. How does God “keep you in” and protect you?

After breaking open the Word, you might want to pray the Collect for Sunday:

O God, whose Son Jesus is the good shepherd of your people: Grant that when we hear his voice we may know him who calls us each by name, and follow where he leads; who, with you and the Holy Spirit, lives and reigns, one God, for ever and ever. Amen.