The Image Of The Good Shepherd

There is no room for abusive husbands, tyrannical bishops, or clericalist priests

Misty Isle Farms, the largest privately owned property on Vashon Island, with more than three hundred acres, sponsors an annual Sheep Dog Trials, every autumn. The dogs are judged according to their ability to quickly herd sheep through fence gates, and around obstacles. Like many Vashon Islanders, I’ve found this annual event to be fascinating, and have been attending the event for some years now. Especially interesting, is to observe the synergy between the dogs and their handlers.

For those of you who have never watched such an event, the dogs dart back and forth, herding the sheep, and, by intimidation, keep the sheep together. This is quite different from the herding that takes place when a shepherd is involved. Shepherd’s herd their sheep in a completely different way. A shepherd will make little sounds, particular to himself, and recognized by his sheep. The hearing of these familiar sounds has a comforting and calming effect upon the sheep, and they willingly follow their shepherd.

In the Gospels, Christ describes Himself to his disciples as “The Good Shepherd,” Who willingly lays down his life for His sheep. Like any good shepherd, Jesus  lovingly calls his sheep, and bids us to come forth, follow Him, and enter into the “green pastures” of eternal life. There is no intimidation, as with the sheep dogs, but only the loving sounds of a shepherd, who’s sheep recognize a voice that is comforting, and draws them into a safe place.

Bishops and priests, as representatives of the Good Shepherd, are called, as icons of the Christ they serve, to act in the very same manner. Bishops and priests are not, if they are true to their vocations, to lead by intimidation, but with pastoral love and gentle shepherding. There is no place for shepherding by intimidationin the Theology of Priesthood of the Orthodox Church. Bishops, abbots, and priests, in the Orthodox Church, have never been “Lords” over their people, but, rather, servants, and loving shepherds.

In Orthodox monasteries, where the abbot occupies his office for life (much like a bishop,) his rule must be one of fatherly leadership. The abbot does not give commands to his monks to do this or that, but, rather, suggests. The obedience of the monks is, therefore, not one of obedience as to an overlord, but obedience to a loving father, because the monks are loved by their abbot, and, in return, love their abbot.

Christ even directed husbands to love their wives in much the same manner, for he told husbands they must love their wives, just as Christ has loved His Church. No medieval lordship over an Orthodox Christian wife. Husbands, like bishops, abbots, and priests, are to follow Christ’s example, and imitate the Good Shepherd. Within Orthodoxy, there is no room for abusive husbands, tyrannical bishops, and clericalist priests.

With love and blessings,
Abbot Tryphon

Thursday May 26, 2022 / May 13, 2022
Fifth Week of Pascha. Tone four.
Virgin-martyr Glyceria at Heraclea (141) and with her Martyr Laodicius, jailer of St. Glyceria.
New Hieromartyrs Basil, Alexander and Christopher, Hieromartyr Macarius and Martyr Sergius (1922).
103 New Hieromartyrs of Cherkassk (20th c.).
Righteous Virgin Glyceria of Novgorod (1522).
Translation of the relics of St. Macarius, archimandrite of Obruch or Kanev (1678).
Martyr Alexander of Rome (298).
St. Pausicacius, bishop of Synnada (606).
St. George the Confessor of Constantinople, with his wife and children (ca. 842).
Venerable Euthymius of Athos the translator (1028) (Georgia).
Venerables Amphilochius (1452), Macarius (1462), and Tarasius (1440), abbots, and Theodosius (15 c.), monk, of Glushitsa Monastery (Vologda).
St. Servatius, first bishop of Maastricht (384).
Martyrs killed by the Latins at the Iveron Monastery on Mt. Athos (Georgia).
Monkmartyr John of the Iveron Monastery on Mt Athos (Greek).
St. Sergius the Confessor of Constantinople (9th c.) (Greek).
Venerable Nicephorus, priest of the monastery of Ephapsios (Greek).
Hieromartyr Alexander of Tiverias. (Greek).
St. Leander of Seville (600).

The Scripture Readings

Acts 14:20-27

20 But after the disciples had gathered around him, he got up and went back into the city. The next day he and Barnabas left for Derbe.

The Return to Antioch in Syria

21 They preached the gospel in that city and won a large number of disciples. Then they returned to Lystra, Iconium and Antioch, 22 strengthening the disciples and encouraging them to remain true to the faith. “We must go through many hardships to enter the kingdom of God,” they said. 23 Paul and Barnabas appointed elders for them in each church and, with prayer and fasting,committed them to the Lord, in whom they had put their trust. 24 After going through Pisidia, they came into Pamphylia, 25 and when they had preached the word in Perga, they went down to Attalia.

26 From Attalia they sailed back to Antioch, where they had been committed to the grace of God for the work they had now completed. 27 On arriving there, they gathered the church together and reported all that God had done through them and how he had opened a door of faith to the Gentiles.

John 9:39-10:9

39 Jesus said, “For judgment I have come into this world, so that the blind will see and those who see will become blind.”

40 Some Pharisees who were with him heard him say this and asked, “What? Are we blind too?”

41 Jesus said, “If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains.

The Good Shepherd and His Sheep

10 “Very truly I tell you Pharisees, anyone who does not enter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber. 2 The one who enters by the gate is the shepherd of the sheep. 3 The gatekeeper opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name and leads them out. 4 When he has brought out all his own, he goes on ahead of them, and his sheep follow him because they know his voice. 5 But they will never follow a stranger; in fact, they will run away from him because they do not recognize a stranger’s voice.” 6 Jesus used this figure of speech, but the Pharisees did not understand what he was telling them.

7 Therefore Jesus said again, “Very truly I tell you, I am the gate for the sheep.8 All who have come before me are thieves and robbers, but the sheep have not listened to them. 9 I am the gate; whoever enters through me will be saved.They will come in and go out, and find pasture.