Psalm of the Good Shepherd

[pg 001]Nihil Obstat:M. A. WALDRON, O. P. S. T. M.J. A. McHUGH, O. P. S. T. Lr.Imprimi Potest:J. R. MEAGHER, O. P. S. T. Lr.Imprimatur:++ J. CARD. GIBBONS.[pg 005]Psalm of the Good ShepherdThe Lord is my Shepherd, I shall not want.He maketh me to lie down in pastures of tender grass.He restoreth my soul.He leadeth me in the paths of justice for his name's sake.Yea, though I walk in the valley of the shadow of death, I will fear no evil, for thou art with me.Thy rod and thy staff, they comfort me.Thou spreadest before me a table in the presence of mine enemies.Thou anointest my head with oil; my cup runneth over.Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord unto length of days.[pg 007]Introduction.No types more beautiful could have been chosen under which to picture the character of our Lord and the souls He came to redeem than those of a shepherd and his flock. As nothing on earth could more fitly illustrate the infinite love and sacrifice of the Saviour than the enduring labors and tenderness of a shepherd, so nothing here below could better portray the multiple wants of our spirits than the needful dependent nature of sheep. After the knowledge we possess of our Redeemer, only a slight acquaintance with the characteristics of pastoral life, as it exists in oriental countries, is needed to discern the charming fitness of these comparisons. The similarity is at once striking and most easily understood. Hence it is that our Lord, as well as those who described Him before He came, so often appealed to shepherd life when speaking of the Messiah's mission;[pg 008]hence, also, it is that He was so fond of calling Himself the Good Shepherd, and of alluding to the souls He loved as His sheep.It is the purpose of the pages that follow to trace some of these beautiful and touching resemblances of the shepherd and his flock, on the one side, roaming over the hills and plains of Palestine, and the Saviour of the World with the souls of men, on the other, pursuing together the journey of life. We have taken as our guide, in noting these charming likenesses, the Twenty-second Psalm, or the Psalm of the Good Shepherd, every verse of which recalls some feature or features of pastoral life, and sings of the offices, tender and varied, which the shepherd discharges towards his flock.As this shepherd song was composed and written in the Hebrew tongue, the language of ancient Palestine, we have employed here a literal translation from the original language, simply because it expresses much more beautifully and more exactly than[pg 009]does any rendering from the Latin or Greek the various marks and characteristics of the shepherd's life and duties. The oriental languages, like the people who speak them, are exceedingly figurative and poetic in their modes of expression; and hence, for our present purpose, it is only by getting back as closely as we can to the original that we are able adequately to appreciate the beauty and poetry of that simple but charming life about which the Psalmist is singing.Although the Shepherd Psalm refers, in its literal sense, to the human shepherd attending and providing for his sheep, it has also another higher meaning, which its author gave it, and this has reference to Christ in His relations with the souls He has made and redeemed. It is by reflecting on this sense of the psalm, and on all His gracious dealings with us, that we are enabled to realize how rightly and justly our Saviour is called the Shepherd of Our Souls, and[pg 010]how beautifully the Psalmist, in the shepherd song, has depicted His relations with us. And how important this is! how much it means for our spiritual welfare and spiritual advancement to reflect on the many mercies of Christ and on the love He bears each one of us! If the considerations that follow assist their readers to appreciate more fully and love more ardently the Divine Shepherd of Souls, who daily and constantly throughout our lives is ministering to our spiritual needs and trying to further our eternal interests, the desire and aim which prompted their writing will be fully and perfectly realized.The Author.[pg 013]I. Christ the Good Shepherd.It was announced by the prophets of old that the Messiah, who was to come, should bear the character of a good shepherd. He was to be a shepherd, and His followers, the faithful souls that should believe in Him and accept His teaching, were to be His sheep. It was foretold that He would select and purchase His flock; that He would choose them from out the vast multitudes of their kind and gather them into His fold, that He would provide for them and guard them against every evil; that He would lead them out to green pastures and refresh them with the waters of rest.“He shall feed his flock like a shepherd,”sang the Prophet Isaias;“he shall gather together[pg 014]the lambs with his arms, and shall take them up in his bosom, and he himself shall carry them that are with young.”1In like manner did Jeremias, referring to the comforting advent of Christ, liken the offices which the Saviour would perform towards His people to those of shepherds towards their flocks.“I will set up pastors over them,”said the Prophet, speaking in the name of Jehovah,“and they shall feed them; they shall fear no more, and they shall not be dismayed; and none shall be wanting of their number.... Behold the days come, saith the Lord, and I will raise up to David a just branch; and a king shall reign, and shall be wise, and shall execute judgment and justice in the earth.”2The Prophet Ezechiel also prophetically portrayed the Saviour's character when he pictured Him in the capacity of a shepherd visiting and feeding his sheep:“For thus[pg 015]saith the Lord God: Behold I myself will seek my sheep, and I will visit them. As the shepherd visiteth his flock in the day when he shall be in the midst of his sheep that were scattered, so will I visit my sheep, and I will deliver them out of all the places where they have been scattered in the cloudy and dark day. And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd.”3And when at length the Saviour did appear in the world, He declared, not only by His life and example, but in explicit terms, that He was the fulfilment of these prophecies—that He was, in truth, the Good Shepherd, and that His followers were the sheep of His fold. In the tenth chapter of the Gospel according to Saint John we have His own words to this effect. There He tells us plainly that He has not come as a[pg 016]thief and a robber, to steal, to kill, and to destroy; that He is not a stranger, at the sound of whose voice the sheep are terrified and flee away; that He is not a hireling, who cares not for the sheep, and who, beholding the approach of the wolf and the enemy, fleeth and leaveth the sheep to be snatched and scattered and torn. The Saviour is not any of these, nor like unto them. He is the Good Shepherd who enters the sheepfold by the door, and not as the thief and robber who climb up some other way. To Him the porter openeth, and He calleth His sheep, and they know His voice and follow Him, and He leadeth them out to pasture, to rest, and to abundant life. Nor is this all, for He protects and guards His sheep. By day and by night He is ever near them: when circling the green plains, or beside the still waters, or when asleep beneath the silent stars, the sheep are protected by their Shepherd. Faithfully He watches His dependent flock; and at the[pg 017]end, as a proof of His love and fidelity, He generously lays down His life for His sheep.[pg 018]II. Shepherd Life in the Orient.We cannot appreciate the beauty of this picture of our Saviour under the symbol of a shepherd, nor can we later understand the detailed description which is given of Him through the spiritual meaning of the Good Shepherd Psalm without first taking into account some of the features of pastoral life as it prevails in eastern countries. For us of the western world it is difficult, and at times next to impossible, to represent to ourselves the life and customs of the Orient; and in particular do we find it hard to picture to our minds and to understand the simple poetry of that shepherd life for which Palestine has always been known. Time has little changed the scene of the Saviour's earthly labors. The people, their manners and customs, their life and occupations, remain much the same now as when[pg 019]the land was graced by His sacred presence. Thus today, as in those olden times, all the level country east of the river Jordan, as well as the mountains of Palestine and Syria, serves as vast pasture lands for innumerable flocks and herds. The country throughout is essentially pastoral in its character, and the care and raising of sheep constitute the chief industry of the people. From sheep the people are furnished with nearly all the necessaries of life—with meat, clothing, milk, butter, and cheese.The care of sheep is a delicate and, in many ways, a difficult task. Not that they are froward or hard to manage, for of all animals they are the most tender and gentle; nor again, that they need abundant nourishment in the way of food and drink, since they require water but once a day, and can maintain life and strength on a plain which, to the naked eye, seems little more than a barren waste of sand. But because, in other respects, they are exceedingly timid and[pg 020]helpless creatures, especially in times and places of danger, the burdens which their welfare and safety impose upon the shepherd, while paternal and winning, are, nevertheless, arduous and manifold. There are the changes and hardships of the climate—the cold and frost in winter, and the heat and drought of summer; there are the long rough walks, the steep and dangerous passes which they must climb and descend; there are perils from robbers, from wolves and wild beasts, which not infrequently demand the shepherd's utmost watchfulness and care. The oriental climate is such that they can graze nearly the whole year through; and whether they be grazing on the wide open plains, or huddled snugly within the sheepfold, it pertains to the shepherd to provide for their varied needs. His vigilance can never cease. He must lead them out to pasture and to water, he must guide and protect them, he must gather them into the fold at night or into[pg 021]caves and enclosures, at times, during the day, to shield them from great danger, whether from enemies or violent weather; and upon all occasions he must be prepared to defend them, even at the risk of his own life.The folds or sheep pens, it must be observed, into which the sheep are gathered for rest or protection are not roofed over or walled in like a house. They are enclosures left open to the sky, and consisting simply of a high wall of rough stone, to protect the sheep from the attacks of wild beasts, and from prowling marauders who threaten their safety by night. It often happens that several flocks, belonging to different shepherds, will graze on the same pastures during the day, and will be penned in the same sheepfold at night. While the sheep are sleeping, and the shepherds near by are taking their needed rest, the door of the fold is carefully locked, and another shepherd or porter is left on guard, lest perchance a[pg 022]hungry bear or wolf might scale the wall and destroy some member or members of the sleeping herds. Early in the morning the shepherds come in turn and rap at the door, and to each the porter opens. Then each shepherd calls his flock by name; and they, knowing his voice, follow him, and he leads them out to their pastures. There is never any confusion, for each flock knows its own shepherd and obeys him alone. Other shepherds they will not heed; and from the voice of strangers they flee.It is a beautiful scene to see a shepherd with his flock. First, we must remember that he never drives them, but leads them; and they follow him with instinctive love and trust whithersoever he goes. He usually carries a rod and a staff: the latter he uses, when need be, to assist the sheep along dangerous paths and narrow passages; the former, to protect and defend them, if assailed by enemies or beasts of prey. Another evidence of their implicit love of their[pg 023]shepherd and trust in his goodness, as also of their obedience to his voice and commands, is beautifully manifest when several flocks are led to drink at the same stream or well. Although the sheep need to drink but once a day, the shepherds never forget, throughout the day's roaming, that they must lead their flock to water. And as the drinking places in Palestine are comparatively few, it often happens that several herds, whether from the same or neighboring pastures, will arrive simultaneously at the same spring. But here again, there is neither trouble nor confusion. When they have drawn near to the place of water each shepherd gives a sign to his flock, and obedient to his voice, the respective flocks lie down and patiently wait their turn to drink. The troughs are then filled with the refreshing water, and when all is ready a shepherd calls and his flock at once rises and comes forward to drink. The sheep being satisfied, the shepherd gives another sign, and[pg 024]they promptly return to their previous place of rest, or move quietly away to their pasture, as the shepherd may direct. Another flock is then called up, watered and led away, and so on, in like manner, till all have been duly satisfied.With this passing glance at shepherd life, we can better understand and better appreciate the likeness between the character of the Saviour and that of the good shepherd. We can see how apt it was that our Redeemer should choose a shepherd, with his multiple and tender cares and duties, to illustrate His own watchfulness and loving kindness towards the many wants and needs of our souls. For we are, indeed, His sheep. He has called us, we have heard and understood His voice, and He has gathered us into His flock and fold. He has literally vindicated for Himself in our regard all the attributes and qualities of the good shepherd, so far as described, and as still further depicted in every verse of the Twenty-second[pg 025]Psalm. This is called the Psalm of the Good Shepherd, because in it the Psalmist, under the symbol of a shepherd, prophetically foretold the character of the Messiah, our Saviour. The psalm has, therefore, a twofold meaning: in its literal sense it deals with the faithful shepherd, ranging with his flock over mountains and plains, and providing for their every want; and in its spiritual and prophetic meaning it relates to our Creator and Saviour, caring for our spiritual necessities. Let us see how this is; and that we may better perceive the application in detail, let us take this shepherd song, part by part, and see how beautifully it describes the whole person of Christ as God, and in His capacity as Redeemer—in all His tender relations with us, and towards the various needs of our souls.[pg 026]III. The Lord Is My Shepherd, I Shall Not Want.How full of meaning and how comprehensive are these simple yet beautiful words which introduce the Good Shepherd Psalm! They at once sum up the whole round of the shepherd's life—his duties, his solicitude, his ceaseless care of his sheep. But here, be it noted, in this opening verse, the reference, so direct and unmistakable, is not to an earthly shepherd; it is to the benign and constant Providence of Jehovah towards His children, to the untiring love of God, our Father and Saviour, for the souls He has created and redeemed. The Psalmist is looking back, in grateful remembrance, upon the history of his race, and upon his own life in particular, and he traces there at every step the goodness and watchfulness of his Creator. He sees there has never[pg 027]been any want. Dark days at times have come upon his nation, sufferings and trials there have been; and in these, as in other respects, his own individual experience has mirrored the history of his people; but throughout it all there has never been any lasting want. As the shepherd is ever near his sheep, whether at peace or in trouble, to provide for their needs, so, sings the Psalmist in gratitude, has God been near him and his people. And his confidence is unshaken; that which has been in the past will be in the future; as sheep put their trust in their shepherd, so will he put his trust in his Lord and God. Nor is this gratitude for past favors and this unshaken trust for the future to be restricted to the Psalmist alone; his words had meaning not only for himself; he knows the same Providence provides for us all, and therefore he would have his words find an echo in the hearts and sentiments of all.The Lord is my shepherd; He ruleth me[pg 028]with the rod of gentleness. I am His creation, He has bought me with a great price, He has set me a divine example and taught me the way to life. There may be times of distress for me, brief periods of temporal need; but surely, since I am the possession of my God, and He is providing for me, nothing can long be wanting to me—permanent want there can never be.The Lord ruleth me, and all my kind, as a shepherd ruleth his flock. What a consoling thought to each one of us, if only we be faithful souls! How unspeakable the thought, how surpassing the privilege to know and to be assured that we belong to God! that out of countless millions of creatures, far nobler than we, to whom He might have given the joy of life, He has chosen to select us; to think that He has allotted to us a short period of existence here below, during which it is our privilege to be able to merit and draw near to Him for eternity; and that after this, our little[pg 029]time of trial, we are to reign with Him in everlasting glory! Of a certainty we are a favored people and a royal race, for we belong to God. He has purchased our souls by creating us, He has come down from Heaven to redeem and buy us back from the enemy to whom our race in folly had surrendered itself, He has borne our sorrows and our sufferings to make amends for us and to teach us the way to life, and finally He has given His own life for our salvation.Since, then, God has created us, it follows that He must have had us in His mind from everlasting, because nothing that is, or can be, is unforeseen by Him. From the remotest dawn of eternity, therefore; from the very beginning of the eternal years, He saw us as He sees us now, clearly, distinctly, lovingly. We did not exist from eternity as we do now, but we were present to God before we were to ourselves, He saw us mirrored in Himself. And when, in time, He[pg 030]called our race into being and endowed it with life, we know what happened. This human nature of ours which He had loved from eternity, and favored in time with existence, turned its back upon its God and strayed away to sin and death. This was the disobedience of our first parents, and in their sin we all have shared, for the very reason that they were our parents and responsible for us as well as for themselves. We became a ruined race, deserving punishment, fit for perdition; and yet God did not give us up. He followed after us, as it were; He pursued us, as a shepherd pursues his chosen flock, until finally He led us back to His fold, and to pastures of rest and plenty.It was not enough for God's goodness to give us the gift of life, and to endow us with understanding, will, and freedom; it did not satisfy His bountifulness to make our life fair here on earth, and to enable us to reap much of the joys and pleasures with which[pg 031]even this world abounds—no, far more than all this has He wished and prepared for His elect, for the souls who belong to His flock. It was nothing less than Himself, Heaven and its rewards, that the eternal Father had in store for us when He called us into being. In order, therefore, that we should not lose our destined crowns through the guilt and wounds of original sin, He provided for us a remedy, He sent us a Saviour, who was His only son, our Lord Jesus Christ.Now since it is to Christ, the Saviour, that the spiritual meaning of the Shepherd Psalm refers in a particular manner, it is in Him especially, and in His earthly life, that we discern and find fulfilled the chiefest qualities of the good shepherd. As God, we see, He has, indeed, been our shepherd from the beginning, creating and endowing our nature, and providing for us unnumbered benefits, temporal and eternal. But it is in His human nature, in His character as God and man, that He draws nearest to[pg 032]us and proves unto us in ways most gracious that He is, in truth, our loving Master and the Shepherd of our souls. Marvelous, assuredly, has been the goodness of God to create us at all; and still more marvelous that He should have destined us for a participation in His own eternal blessedness; but in no way has the heavenly Father so stooped to us, in no way has He so manifested His utter condescension towards us, as in the abasement of His Only-begotten Son,“who, being in the form of God, emptied himself, taking the form of a servant.”4For let us reflect that to raise our race from its fallen state and restore it to the divine good-pleasure, it was not necessary that the Second Person of the Most Holy Trinity should have come down to earth. Such extraordinary means were not of necessity to bring us back to Heaven's smile and favor. As by a simple act of His omnipotent will[pg 033]God had called the world and us and all that is out of nothingness in the beginning, so again by a single wish of the same divine will He could have restored us, from a condition of bondage and sin, to the realms of grace and peace. And even when the Son of God did condescend, in accordance with the will of His Father, to clothe Himself with our nature and visit our blighted sphere, how simple, really, He could have made our redemption! How easily could He have blotted out the handwriting that was against us, and presented our tearful world, all smiling and glad, to the arms of His eternal Father! Yes, Christ could have made our redemption easy. He could have paid our debt to God in a thousand different, simple ways, had He wished it so. One drop of His precious blood, one tear of His eye, one sigh of the Sacred Heart would have sufficed to redeem innumerable worlds like ours.But the Saviour wished it otherwise. He[pg 034]was our Shepherd and He loved us, His deceived and wounded sheep. He was with the Father when we were planned and made. He it was, in truth, who made us, for He and the Father are one.5He, therefore, knew our nature, since He designed and gave it to us. He foresaw our yearnings and aspirations; He knew the sublime, transcendent possibilities of which, with His help and divine example, we are capable; He understood the heights of love and worship to which the human heart can ascend, when assisted from on high, and hence to awaken and kindle on earth these all-consuming fires;6to stir the very depths of our souls, and elevate and perfect our gifted nature; to afford us the utmost inspiration to climb with Him the heights of Heaven. He stooped to our own estate, in all things made like unto us, except, indeed, our proneness and ability to sin. Since He loved us,[pg 035]He longed to be like us, in as far as that was possible, and not even our sin-stained, wounded nature could stay the force of His love.There is another reason for the mysterious manner of our redemption, a further explanation of the extreme condescension on the part of our Lord towards the frail creatures whom He came to save. Had he come to us in a foreign attire, with a nature unlike our own, would it not have been difficult for us to approach Him, and to put our confidence and trust in Him? If He had appeared like an angel, all bright and dazzling with glory, if He had come as an earthly king and ruler, crowned and clad in regal splendor, would it not have been hard for the poor ones of earth? would it not have been a trial for those who were in need of a shepherd's love and care? Already sorely oppressed and trodden down by worldly pomp and power, they could only have tried to shun His notice and draw[pg 036]back from Him with feelings of fear and awe. But our Redeemer came not only to save, but also to teach and to lead the way to life. As a shepherd He was not to drive, but to lead His sheep; He does not point the direction, but goes before His flock, and they follow Him, and He leads them out to living pastures and to bright, sparkling, far-off waters.Because He was God, as well as man, Christ knew that, as a result of our sinful state, we should have to pass our earthly sojourn forever beneath the shadow of the cross. When sin entered into the world by the disobedience of the first man, the handiwork of the Creator was despoiled. That which before had been a paradise of pleasure, replete with all delights, was wrecked and ruined, and became a place of sorrow, suffering and death. Thenceforth, pursuant to the divine decree, the lot of man was to labor, to suffer, and to die.7Knowing,[pg 037]therefore, that this was to be our portion, the Shepherd-Saviour of our souls must also teach us the secret of pain and toil, and help us to bear our cross.According, then, to our present state, suffering and sorrow are inseparable from us, because we are born into the world with sin upon our souls, and in the wake of sin follow all the evils to which the world is heir. And, moreover, under existing conditions, it is necessary for our future happiness that our earthly life be largely spent amidst toil and pain and tears. It is only through these that we shall be able to atone for the injuries sin has done, and hold in check the disorders of our nature. The cross is before us and we cannot escape it. It is ready for us when we enter the world, it follows us throughout the length of our days, and finally bears us down in death to our graves. This does not mean that life on earth is entirely made up of pain and sorrow, for the divine mercy has mitigated even the stroke[pg 038]of sin, and has caused the world, in spite of all its wounds, to bloom with many delights. Nevertheless, our sojourn here below shall always be fraught with diverse ills, and we at last must yield to death. In spite of all the world can afford us, in spite of its pleasures and joys, its sunshine and pleasing pastimes, real, though fitful and fast-flying as they are; in spite of health and wealth and fame and honor; in spite of all the goods that life contains, it still is ever true that we live in a region of tears, and that death and sorrow are sure to follow upon the footsteps of joy and mirth. It must be so, for the stains of sin are indelibly upon the world; and not until the final renovation comes can life on earth be made entirely happy.All this our Saviour knew when He chose our human nature and embraced a life of labor and sorrow. His divine foreknowledge took in our lives, and the lives of all our kind, until the end of all shall be. Our[pg 039]infant tears, our trials and pains of body, the ceaseless pangs of mind and heart that pursue us throughout life, were all before Him as in a mirror, and He must needs instruct and assist us to fight this battle and walk this way of earth, lest all should perish before the journey's end. Since we were to suffer, then He would suffer also; since our lives were to be amidst labors and trials, then He would labor and travail also; since we were to feel the sting of pain, be subject to heat and cold, be in want, in poverty, and in distress, be misunderstood, be thwarted, be cast down from our highest hopes, and broken, at times, in every cheerful prospect—since these and other countless ills were to be woven in our web of earthly life, He, the divine Master, who came to save, to teach a lesson, to suffer and die, would assume a body so sacred, so delicate, so pure and sensitive that, when exposed to the rough and ruthless ways of life, He could truly cry out from the depths of His anguish:[pg 040]“O all ye that pass by the way, attend and see if there be any sorrow like unto my sorrow!”8How comforting, then, it is for us to feel that we are not alone in suffering, and to know that, while all we suffer is but just and due to our sinful state, we can nevertheless make use of all our ills to attain to joys unending in Heaven! If we must toil and struggle while on earth, it is because these things are a result of our state; if we must be subject to sickness, to weakness and fatigue, to cold and hunger, to weariness and pain, it is not because God is pleased at the misery of His creatures; neither does He rejoice on account of our misfortune. We are simply reaping the harvest of sin and transgression, and sin is the work of our own free choice and that of our ancestors. And even though it be objected that we are born into this inevitable condition, and are made[pg 041]the unconsulted heirs of a heritage we loathe but cannot escape, the solution of our difficulty is not far to seek. We need but hearken to the promptings of reason, and lift our sorrowing eyes to the realms of faith to be convinced that God's mercy and goodness are above all His works,9and that for reasons not less benevolent than holy He has called us into life and permitted all our woes. God could not have created us for suffering and punishment, because He is infinite goodness; He cannot be pleased at our misfortunes, since He Himself has borne our sorrows and carried all our pains.10If He Himself had not come into the world in visible human form; if He had not explained our purpose and destiny, and led the way to Heaven; if He had not, by His words and divine example, provided us with the solution for all life's difficulties, then, in truth, we might object, and sit and[pg 042]grieve and wonder. But in the light of the life of Christ all this is altered; the picture takes on a different coloring. Who now can rail at the crosses of life and think of the sufferings of Christ? Who can murmur at the injustice of pain, and remember the passion of Jesus? Who can say that God is deaf to our pleading and unmoved at our tears, and look upon the Saviour dying? Who can believe that our lives are of little worth, or of no account with the Almighty, and recall the price that was paid for our souls and ponder the death of our God?Thus it is with a bountiful goodness that the Saviour has purchased His sheep. By His own free choice, by a life of suffering entirely voluntary, endured for our salvation and instruction, through a bitter, but willing agony and death, He has provided the means to free us from sin, and has bequeathed to us every blessing. Now we can truly say: the Lord is my shepherd, and[pg 043]I shall not want. If only we can look into that divine life which has been given as our model, if only we can ponder it, and read in it the lessons, the hopes, the inspirations it contains for us, we shall not be weary of our burdens and cares, we shall not falter in any of life's battles. Rather, rejoicing at our opportunities, eternal as they are, and with feelings of exultant gratitude over our condition, as heirs with Christ to the kingdom of Heaven,11we shall bravely welcome all the conflicts of life, being assured with St. Paul that“that which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory.”12[pg 044]IV. He Maketh Me to Lie Down in Pastures of Tender Grass; He Leadeth Me Beside the Waters of Quietness.Our attention is now directed to a particular phase of the shepherd's life, and here we see some of the ways in which he actually provides for his sheep day by day. For it is not enough that the shepherd has purchased his flock, by means however difficult and labors however loving; it is not sufficient that he have procured for them, in a general manner, all that they need for their life and safety, he must also arrange for their daily care and provide for their separate wants. Sheep, as we know, are delicate creatures, and they must be directed in their roamings, and sustained by sufficient nourishment. Accordingly, we have said that it belongs to the duties of a good shepherd to[pg 045]lead them out to pasture, and to provide for them every day adequate food and drink.Here again we behold the infinite kindness of the Shepherd of our souls. Not alone has He deigned to stoop to our fallen state and restore us from death to life, not only did He take upon Himself our infirmities and bear our woes, but tenderly also has He provided for our constant direction, and for the daily needs of our lives.The level to which the Saviour raised our lives and the dignity to which He invites us are far, indeed, above our natural powers. Left to ourselves, we could never attain the heavenly heights to which, in His goodness, He has called us. Through the infinite merits of His life and sacrifice we have been redeemed and reclaimed from the enemy of our souls; the gates of Heaven, closed against us before, have been opened wide; and our wayward race is again restored to the road that leads to our immortal home. But just because our celestial destiny is of[pg 046]so high and sublime a character, it is impossible, if left to our own abilities, that we should be able long to pursue it, and vastly beyond our sublimest hopes that we should ever finally attain it. We have, it is true, ever before us, the life and example of Him who has saved us; we know that His cross and death have delivered us from the wrath that frowned upon us. But we are weak and fragile mortals. With respect to things of the higher life—of the supernatural world—we, of ourselves, shall always remain as helpless and frail as infants. Not less unable is the babe of yesterday to traverse unaided and explore the material world, than the wisest of men would be to know and grasp by his natural powers the unrevealed good of the immortal human spirit. And as, in our natural state, we could not know the true end of our existence, without a divine revelation, so likewise, we could not pursue and attain our[pg 047]spiritual destiny without special assistance from on high.How well all this was known to our kind and kingly Shepherd! How keenly did He appreciate our frailty and inability to walk alone the paths which He had trodden! Not unmindful, therefore, was He constantly to teach and direct the way which leads to unending life. When going before his flock and teaching them by force of example, He did not omit to give them that saving doctrine which, when He had disappeared, would be their guide, and the guide to their future shepherds in the direction of safety and truth. Hence He propounded a teaching which should be to its obedient followers a realization at once of all He had promised them, and of all their heart's desires. Not that it would make them rich or great in the eyes of the world and according to human standards, but that it would confer a truer and a higher greatness by lifting[pg 048]them above their weak and natural level and preparing them for eternal blessedness.Men had the Law before the coming of Christ; they knew the ten commandments. But the state to which the God-man called them, and the eminence to which they were raised, were quite beyond anything the world till then had ever been able to conceive. Human nature, under the New Covenant, was invited to attain to perfection. Things which before were thought impossible, were now to be the objects of our daily strivings. It was no longer an eye for an eye, and a tooth for a tooth; now not only was good to be done to those who were good to us, but to those also who did us evil; not only were we to love our friends, but to love and assist our enemies also; not only should evil deeds be avoided, but evil thoughts were likewise forbidden—yea, we were asked to be, in all our thoughts and deeds, imitators of the Shepherd who leads us.13[pg 049]Poor human nature, when raised so high above its natural powers, stood in perilous need of a shepherd's tender care. The new demands of every day made indispensible new and special daily helps. While our spirits can see and know the way, under the light of heavenly teaching, yet how weak and faltering is our flesh! We have the will to do; but to accomplish, we alone are not able. Therefore our Saviour said,“Of yourselves, you can do nothing, but in me all things are possible to you. The branches are nothing unless they abide in the vine; I am the vine, you the branches.”14Thus He is our Leader, our divine Teacher and our source of strength. Without Him we can do nothing, but in Him we are strong. And daily and constantly He is near us, though we see Him not. It is He who sustains our very life and moves us to all that is good. Like an ever-present friend, He offers us[pg 050]constant assistance: He instructs and guides and helps us, and this is the strength and food of our souls. God's grace it is, always ready for our use, which makes possible all the high demands put upon our nature. Without it we should faint and starve on our journey, and hence He who has planned our high perfection, has provided the help to attain it. What are those seven wonderful sacraments which He has left us, but perennial channels of grace, constant fountains from which stream the life-giving waters that nourish our weary souls and make them strong for life eternal! Through these sacred means we are brought into contact with the life and merits of our Shepherd-Redeemer. They prolong His life and labors among us, they continue in our midst the strength of His sacred presence.In a manner altogether special is this true of the Holy Sacrament of the altar. By the Holy Eucharist, Christ still is with us, and will so remain till the end of time, as really[pg 051]and as truly as He dwelt on earth in the days of His mortal life. Bound down as we are by the things of sense, we may, at times, be tempted to complain that Christ in this sacrament is all invisible to us. We can not see Him directly and immediately. His voice is silent and we do not hear Him; we do not feel the caress of His hand. But nevertheless we know He is present, for He has said it, and His word must remain, though heaven and earth should pass away. Even were we privileged to see the sacred humanity as it was seen of old in Palestine, we should not then, more than now in this sacrament, directly see the divinity concealed by the human frame. Faith then was required as well as now—faith in His sacred words, made evident by His sacred deeds. This is not strange; it is not too much to ask. The same demand of faith is daily made upon us in much of our intercourse with our fellow mortals. Much that we do not clearly see we must perforce believe,[pg 052]else life would be impossible. The same, in a measure, is also true in all our human friendships. That which is most precious in our friends, that which is the source of life and beauty, of holy words and loving actions, of all we love and cherish in them, is the soul, the spirit that quickens and moves; and this we do not see.Thus Christ in the Eucharist is truly present, though faith alone can apprehend Him. He requires of us this faith—this humble subjection of our sensible faculties to the power and truth of His words. It is all for our good that now He is hidden from our sight. He is not the less truly present, not less truly kind, not less loving, not less merciful and forbearing; but He wishes to exercise our faith, to prove our fidelity and trust in His teaching and promises, and hence He is hidden from the powers of our senses.In the sacrament of the Eucharist the gracious Shepherd of our souls performs in[pg 053]particular three offices for us: He is our sacrifice, our silent patient friend, and in communion He becomes the actual spiritual food of our souls. As a victim He is daily and constantly, from the rising to the setting of the sun, lifted up for us in the holy sacrifice of the mass. The mass is the perpetuation of the sacrifice He offered long ago for our redemption. All the altars throughout the world, on which He is ever born and dies again in mystic repetition, are but an extension of the one great altar of Calvary, where first He gave His life for our salvation. And in this real and awful sacrifice, forever repeated in our midst, He pleads again our cause with God, the eternal Father. Again in a mystic manner He suffers for us, again He bleeds, again He is nailed to the cross and raised on high, and in that same abandoned, pitiable state, to which His love for His flock has reduced Him, ever and anon in our behalf He pleads:“Father forgive them, for they[pg 054]know not what they do!15Holy Father, Powerful God, stay Thy avenging hand! and save the souls which Thou hast created for Thyself, and for which till the end of time I die!”He lifts, as it were, before the great white throne, His bruised and blood-stained hands, He shows those wounded feet, the scar of the spear in His sacred side; He points again to the agony in the garden, to the scourging at the pillar, to the cruel crown of thorns, to the weary way of the cross, and exclaims to Him who sits upon the throne,“Behold, my Father, and see the price of my sheep, the tears and sorrow and blood they have cost me! and spare them and save them for the sake of Thy Son!”Through the holy sacrifice of the mass, identical as it is with the sacrifice of Calvary, all the merits of Christ's life and death are applied to our souls. By His physical[pg 055]and bloody immolation on Calvary, Christ purchased for us infinite treasures of grace, and it is His will that these graces shall be dispensed to us, even till the end of the world, through the august sacrament of the altar. Moreover, except for the mass, we should not be blessed with the abiding actual presence of our divine Shepherd among us—that is, we should not possess Him in that special, intimate manner in which we now have Him in the Eucharist. For it is only in the mass that the sacred species are consecrated; and consequently it is through the mass alone that He takes up His sacramental presence in our midst and becomes our food in holy communion. He could, indeed, have ordained it otherwise, but such has been His blessed will, and such the condition in which we are placed by the direction of His holy Church.Besides being our daily sacrifice, then, under the appearance of bread and wine, besides ever prolonging in our midst that[pg 056]wondrous act of Calvary by which at once He liberated our race and reopened to us the gates of Heaven, the bounteous Shepherd of our souls enters into the tabernacles of our churches, and there in silent patient waiting He craves the love of our hearts and longs for our intimate friendship. He is not content alone to plead for us with God, His Father; He is not content continually to renew in our presence the tragic mystery by which at the end of His earthly labors, He procured us every blessing—no, over and above these sovereign acts of kindest benediction, He wishes to remain among us, and to converse with us, each and all, as a friend would converse with his friend. This is what He meant when He said by the mouth of His inspired writer,“my delights are to be with the children of men.”16As a Shepherd, His chiefest pleasure, as well as His supremest care, is to be with the flock[pg 057]He has purchased and loves. Yet it is a lonely life for our Shepherd-King, this abode in the silent tabernacle; but it is all for love of us. He wishes to be there where we can find Him, where we can come to Him at any hour and speak to Him, to praise and thank Him for all His dear and endless gifts, to tell Him our needs and our sorrows, to open our breaking hearts to Him and reveal the secrets of our souls. This it is that He desires from us—the outpouring of our hearts and souls in His presence. This it is which renders unto Him that homage of faith and love and devotion that He came into the world to inspire. It will not do to say that, being God, He is acquainted with all our thoughts and aware of all our wants, for it is intimacy and confidence that He desires, the intimacy and confidence which alone can create a true and noble friendship.“I will call you no longer servants,”He said to His disciples,“but I have called you friends; the servant knoweth[pg 058]not what his Master doth, but a friend is admitted to confidence.”17Christ in the tabernacle is our friend; He has loved us unto the end, and He yearns for our love in return. Why is this? Why are we so precious in His eyes? What are we that the great Creator should at all be mindful of us?18We must remember and ever bear in mind the lofty purpose which the Creator had in view when first He called us into being—the same purpose it was which prompted our redemption and all the gracious dispensations that have followed thereupon—namely, that God, while achieving His own eternal honor and glory, might communicate to us a portion of His own ineffable blessedness. We were made for God, and not for the world, or for creatures, or for ourselves. And precisely because we are the possession and property of God, He wants us, soul and body, for Himself; and[pg 059]in this blessed sacrament He calls to us individually,“Son, give Me thy heart;”19“come to Me, all you who are burdened, and I will refresh you.”20“come to Me and find rest for your souls, I will lead you beside the waters of quietness.”But the excesses of our Shepherd's love and care do not stop with the altar and with the tabernacle. He is not satisfied with being our daily sacrifice and our abiding friend, not satisfied until He enters into our very bosom and unites us to Himself. Union with the beloved object and delight in its presence are characteristic of all true friendship, whether human or divine. That which we really love we desire to have, to possess, to be united with; and hence it is that Christ, the lover of our souls, has not only given His life to purchase us for Himself and Heaven, but has so extended His[pg 060]loving-kindness as to become Himself our actual food.It is incomprehensible, in a human way, that the love of a shepherd for his flock, the love of God for His creatures, should be so extraordinary as to provide the wondrous benefits which Christ in the Eucharist has wrought for us. We simply cannot grasp with our feeble minds the prodigality of such enduring love. But the Saviour knew His purpose with us, and He knew the needs of our souls. As guests destined for an eternal banquet, and as heirs to celestial thrones, it is needful for us, amid the rough ways and perils of life, to be constantly reminded of our royal destiny and strengthened against our daily foes. This world of ours is an arena in which each one must contend for his eternal prize; and it is not possible, considering our natural frailty and the enemies that oppose our forward march, that we alone, without an added strength, should ever be able to win the battle of life.[pg 061]Hence, as the body, to maintain its vigor and perform its work, needs its material and earthly food, so the soul, to live and be strong, must be nourished with the bread of Heaven.“The bread that I will give,”said our Lord,“is my flesh for the life of the world ... unless you eat of this bread you cannot have life in you ... and he that eateth my flesh and drinketh my blood hath life everlasting, and I will raise him up on the last day.”21In order, then, to sustain our spiritual life on earth and to make us strong for our daily conflicts, our heavenly Shepherd has left us a food which is none other than His own body and blood. What a prodigy of love! What could He do for us that He has not done? But, besides giving us strength, He had another purpose in becoming our food. Since He has chosen us for Himself, and has provided, in another world, eternal[pg 062]mansions for our souls,22He wishes to make certain, not only the happy issue of our lives, but our ever-increasing resemblance to Himself. He is therefore preparing us, He is fitting us, through communion in the Holy Eucharist, for our celestial home, and for visible companionship with Himself. Intercourse, communion, intimate relationship produce likeness, even here on earth, and it is a singular effect of Holy Communion that, unlike earthly food, it changes into itself all those who partake of it. Material, natural food becomes the substance of our flesh and blood, but frequent participation in the heavenly nourishment of Christ in the Eucharist transmutes our whole being—our lives and thoughts and actions—into its own supernatural character.Thus by living much with Christ on earth, by intimate converse with Him, by[pg 063]allowing Him to enter into our lives and thoughts, and shape our conduct and actions; and above all, by frequent and fervent communion with Him in the sacrament of His love, we become like unto Him, even here in our state of exile. And this likeness to Christ, which His faithful servants assume here below, is a forestate of future blessedness; it is a preparation for the great reunion and the eternal banquet which await us in Heaven. Already we are led beside the waters of rest; we are directed to pastures of sweetest nourishment; and through the calm and vigor that reign in the soul we experience even now a taste of joys unseen.[pg 064]

[pg 001]Nihil Obstat:M. A. WALDRON, O. P. S. T. M.J. A. McHUGH, O. P. S. T. Lr.Imprimi Potest:J. R. MEAGHER, O. P. S. T. Lr.Imprimatur:++ J. CARD. GIBBONS.[pg 005]Psalm of the Good ShepherdThe Lord is my Shepherd, I shall not want.He maketh me to lie down in pastures of tender grass.He restoreth my soul.He leadeth me in the paths of justice for his name's sake.Yea, though I walk in the valley of the shadow of death, I will fear no evil, for thou art with me.Thy rod and thy staff, they comfort me.Thou spreadest before me a table in the presence of mine enemies.Thou anointest my head with oil; my cup runneth over.Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord unto length of days.[pg 007]Introduction.No types more beautiful could have been chosen under which to picture the character of our Lord and the souls He came to redeem than those of a shepherd and his flock. As nothing on earth could more fitly illustrate the infinite love and sacrifice of the Saviour than the enduring labors and tenderness of a shepherd, so nothing here below could better portray the multiple wants of our spirits than the needful dependent nature of sheep. After the knowledge we possess of our Redeemer, only a slight acquaintance with the characteristics of pastoral life, as it exists in oriental countries, is needed to discern the charming fitness of these comparisons. The similarity is at once striking and most easily understood. Hence it is that our Lord, as well as those who described Him before He came, so often appealed to shepherd life when speaking of the Messiah's mission;[pg 008]hence, also, it is that He was so fond of calling Himself the Good Shepherd, and of alluding to the souls He loved as His sheep.It is the purpose of the pages that follow to trace some of these beautiful and touching resemblances of the shepherd and his flock, on the one side, roaming over the hills and plains of Palestine, and the Saviour of the World with the souls of men, on the other, pursuing together the journey of life. We have taken as our guide, in noting these charming likenesses, the Twenty-second Psalm, or the Psalm of the Good Shepherd, every verse of which recalls some feature or features of pastoral life, and sings of the offices, tender and varied, which the shepherd discharges towards his flock.As this shepherd song was composed and written in the Hebrew tongue, the language of ancient Palestine, we have employed here a literal translation from the original language, simply because it expresses much more beautifully and more exactly than[pg 009]does any rendering from the Latin or Greek the various marks and characteristics of the shepherd's life and duties. The oriental languages, like the people who speak them, are exceedingly figurative and poetic in their modes of expression; and hence, for our present purpose, it is only by getting back as closely as we can to the original that we are able adequately to appreciate the beauty and poetry of that simple but charming life about which the Psalmist is singing.Although the Shepherd Psalm refers, in its literal sense, to the human shepherd attending and providing for his sheep, it has also another higher meaning, which its author gave it, and this has reference to Christ in His relations with the souls He has made and redeemed. It is by reflecting on this sense of the psalm, and on all His gracious dealings with us, that we are enabled to realize how rightly and justly our Saviour is called the Shepherd of Our Souls, and[pg 010]how beautifully the Psalmist, in the shepherd song, has depicted His relations with us. And how important this is! how much it means for our spiritual welfare and spiritual advancement to reflect on the many mercies of Christ and on the love He bears each one of us! If the considerations that follow assist their readers to appreciate more fully and love more ardently the Divine Shepherd of Souls, who daily and constantly throughout our lives is ministering to our spiritual needs and trying to further our eternal interests, the desire and aim which prompted their writing will be fully and perfectly realized.The Author.[pg 013]I. Christ the Good Shepherd.It was announced by the prophets of old that the Messiah, who was to come, should bear the character of a good shepherd. He was to be a shepherd, and His followers, the faithful souls that should believe in Him and accept His teaching, were to be His sheep. It was foretold that He would select and purchase His flock; that He would choose them from out the vast multitudes of their kind and gather them into His fold, that He would provide for them and guard them against every evil; that He would lead them out to green pastures and refresh them with the waters of rest.“He shall feed his flock like a shepherd,”sang the Prophet Isaias;“he shall gather together[pg 014]the lambs with his arms, and shall take them up in his bosom, and he himself shall carry them that are with young.”1In like manner did Jeremias, referring to the comforting advent of Christ, liken the offices which the Saviour would perform towards His people to those of shepherds towards their flocks.“I will set up pastors over them,”said the Prophet, speaking in the name of Jehovah,“and they shall feed them; they shall fear no more, and they shall not be dismayed; and none shall be wanting of their number.... Behold the days come, saith the Lord, and I will raise up to David a just branch; and a king shall reign, and shall be wise, and shall execute judgment and justice in the earth.”2The Prophet Ezechiel also prophetically portrayed the Saviour's character when he pictured Him in the capacity of a shepherd visiting and feeding his sheep:“For thus[pg 015]saith the Lord God: Behold I myself will seek my sheep, and I will visit them. As the shepherd visiteth his flock in the day when he shall be in the midst of his sheep that were scattered, so will I visit my sheep, and I will deliver them out of all the places where they have been scattered in the cloudy and dark day. And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd.”3And when at length the Saviour did appear in the world, He declared, not only by His life and example, but in explicit terms, that He was the fulfilment of these prophecies—that He was, in truth, the Good Shepherd, and that His followers were the sheep of His fold. In the tenth chapter of the Gospel according to Saint John we have His own words to this effect. There He tells us plainly that He has not come as a[pg 016]thief and a robber, to steal, to kill, and to destroy; that He is not a stranger, at the sound of whose voice the sheep are terrified and flee away; that He is not a hireling, who cares not for the sheep, and who, beholding the approach of the wolf and the enemy, fleeth and leaveth the sheep to be snatched and scattered and torn. The Saviour is not any of these, nor like unto them. He is the Good Shepherd who enters the sheepfold by the door, and not as the thief and robber who climb up some other way. To Him the porter openeth, and He calleth His sheep, and they know His voice and follow Him, and He leadeth them out to pasture, to rest, and to abundant life. Nor is this all, for He protects and guards His sheep. By day and by night He is ever near them: when circling the green plains, or beside the still waters, or when asleep beneath the silent stars, the sheep are protected by their Shepherd. Faithfully He watches His dependent flock; and at the[pg 017]end, as a proof of His love and fidelity, He generously lays down His life for His sheep.[pg 018]II. Shepherd Life in the Orient.We cannot appreciate the beauty of this picture of our Saviour under the symbol of a shepherd, nor can we later understand the detailed description which is given of Him through the spiritual meaning of the Good Shepherd Psalm without first taking into account some of the features of pastoral life as it prevails in eastern countries. For us of the western world it is difficult, and at times next to impossible, to represent to ourselves the life and customs of the Orient; and in particular do we find it hard to picture to our minds and to understand the simple poetry of that shepherd life for which Palestine has always been known. Time has little changed the scene of the Saviour's earthly labors. The people, their manners and customs, their life and occupations, remain much the same now as when[pg 019]the land was graced by His sacred presence. Thus today, as in those olden times, all the level country east of the river Jordan, as well as the mountains of Palestine and Syria, serves as vast pasture lands for innumerable flocks and herds. The country throughout is essentially pastoral in its character, and the care and raising of sheep constitute the chief industry of the people. From sheep the people are furnished with nearly all the necessaries of life—with meat, clothing, milk, butter, and cheese.The care of sheep is a delicate and, in many ways, a difficult task. Not that they are froward or hard to manage, for of all animals they are the most tender and gentle; nor again, that they need abundant nourishment in the way of food and drink, since they require water but once a day, and can maintain life and strength on a plain which, to the naked eye, seems little more than a barren waste of sand. But because, in other respects, they are exceedingly timid and[pg 020]helpless creatures, especially in times and places of danger, the burdens which their welfare and safety impose upon the shepherd, while paternal and winning, are, nevertheless, arduous and manifold. There are the changes and hardships of the climate—the cold and frost in winter, and the heat and drought of summer; there are the long rough walks, the steep and dangerous passes which they must climb and descend; there are perils from robbers, from wolves and wild beasts, which not infrequently demand the shepherd's utmost watchfulness and care. The oriental climate is such that they can graze nearly the whole year through; and whether they be grazing on the wide open plains, or huddled snugly within the sheepfold, it pertains to the shepherd to provide for their varied needs. His vigilance can never cease. He must lead them out to pasture and to water, he must guide and protect them, he must gather them into the fold at night or into[pg 021]caves and enclosures, at times, during the day, to shield them from great danger, whether from enemies or violent weather; and upon all occasions he must be prepared to defend them, even at the risk of his own life.The folds or sheep pens, it must be observed, into which the sheep are gathered for rest or protection are not roofed over or walled in like a house. They are enclosures left open to the sky, and consisting simply of a high wall of rough stone, to protect the sheep from the attacks of wild beasts, and from prowling marauders who threaten their safety by night. It often happens that several flocks, belonging to different shepherds, will graze on the same pastures during the day, and will be penned in the same sheepfold at night. While the sheep are sleeping, and the shepherds near by are taking their needed rest, the door of the fold is carefully locked, and another shepherd or porter is left on guard, lest perchance a[pg 022]hungry bear or wolf might scale the wall and destroy some member or members of the sleeping herds. Early in the morning the shepherds come in turn and rap at the door, and to each the porter opens. Then each shepherd calls his flock by name; and they, knowing his voice, follow him, and he leads them out to their pastures. There is never any confusion, for each flock knows its own shepherd and obeys him alone. Other shepherds they will not heed; and from the voice of strangers they flee.It is a beautiful scene to see a shepherd with his flock. First, we must remember that he never drives them, but leads them; and they follow him with instinctive love and trust whithersoever he goes. He usually carries a rod and a staff: the latter he uses, when need be, to assist the sheep along dangerous paths and narrow passages; the former, to protect and defend them, if assailed by enemies or beasts of prey. Another evidence of their implicit love of their[pg 023]shepherd and trust in his goodness, as also of their obedience to his voice and commands, is beautifully manifest when several flocks are led to drink at the same stream or well. Although the sheep need to drink but once a day, the shepherds never forget, throughout the day's roaming, that they must lead their flock to water. And as the drinking places in Palestine are comparatively few, it often happens that several herds, whether from the same or neighboring pastures, will arrive simultaneously at the same spring. But here again, there is neither trouble nor confusion. When they have drawn near to the place of water each shepherd gives a sign to his flock, and obedient to his voice, the respective flocks lie down and patiently wait their turn to drink. The troughs are then filled with the refreshing water, and when all is ready a shepherd calls and his flock at once rises and comes forward to drink. The sheep being satisfied, the shepherd gives another sign, and[pg 024]they promptly return to their previous place of rest, or move quietly away to their pasture, as the shepherd may direct. Another flock is then called up, watered and led away, and so on, in like manner, till all have been duly satisfied.With this passing glance at shepherd life, we can better understand and better appreciate the likeness between the character of the Saviour and that of the good shepherd. We can see how apt it was that our Redeemer should choose a shepherd, with his multiple and tender cares and duties, to illustrate His own watchfulness and loving kindness towards the many wants and needs of our souls. For we are, indeed, His sheep. He has called us, we have heard and understood His voice, and He has gathered us into His flock and fold. He has literally vindicated for Himself in our regard all the attributes and qualities of the good shepherd, so far as described, and as still further depicted in every verse of the Twenty-second[pg 025]Psalm. This is called the Psalm of the Good Shepherd, because in it the Psalmist, under the symbol of a shepherd, prophetically foretold the character of the Messiah, our Saviour. The psalm has, therefore, a twofold meaning: in its literal sense it deals with the faithful shepherd, ranging with his flock over mountains and plains, and providing for their every want; and in its spiritual and prophetic meaning it relates to our Creator and Saviour, caring for our spiritual necessities. Let us see how this is; and that we may better perceive the application in detail, let us take this shepherd song, part by part, and see how beautifully it describes the whole person of Christ as God, and in His capacity as Redeemer—in all His tender relations with us, and towards the various needs of our souls.[pg 026]III. The Lord Is My Shepherd, I Shall Not Want.How full of meaning and how comprehensive are these simple yet beautiful words which introduce the Good Shepherd Psalm! They at once sum up the whole round of the shepherd's life—his duties, his solicitude, his ceaseless care of his sheep. But here, be it noted, in this opening verse, the reference, so direct and unmistakable, is not to an earthly shepherd; it is to the benign and constant Providence of Jehovah towards His children, to the untiring love of God, our Father and Saviour, for the souls He has created and redeemed. The Psalmist is looking back, in grateful remembrance, upon the history of his race, and upon his own life in particular, and he traces there at every step the goodness and watchfulness of his Creator. He sees there has never[pg 027]been any want. Dark days at times have come upon his nation, sufferings and trials there have been; and in these, as in other respects, his own individual experience has mirrored the history of his people; but throughout it all there has never been any lasting want. As the shepherd is ever near his sheep, whether at peace or in trouble, to provide for their needs, so, sings the Psalmist in gratitude, has God been near him and his people. And his confidence is unshaken; that which has been in the past will be in the future; as sheep put their trust in their shepherd, so will he put his trust in his Lord and God. Nor is this gratitude for past favors and this unshaken trust for the future to be restricted to the Psalmist alone; his words had meaning not only for himself; he knows the same Providence provides for us all, and therefore he would have his words find an echo in the hearts and sentiments of all.The Lord is my shepherd; He ruleth me[pg 028]with the rod of gentleness. I am His creation, He has bought me with a great price, He has set me a divine example and taught me the way to life. There may be times of distress for me, brief periods of temporal need; but surely, since I am the possession of my God, and He is providing for me, nothing can long be wanting to me—permanent want there can never be.The Lord ruleth me, and all my kind, as a shepherd ruleth his flock. What a consoling thought to each one of us, if only we be faithful souls! How unspeakable the thought, how surpassing the privilege to know and to be assured that we belong to God! that out of countless millions of creatures, far nobler than we, to whom He might have given the joy of life, He has chosen to select us; to think that He has allotted to us a short period of existence here below, during which it is our privilege to be able to merit and draw near to Him for eternity; and that after this, our little[pg 029]time of trial, we are to reign with Him in everlasting glory! Of a certainty we are a favored people and a royal race, for we belong to God. He has purchased our souls by creating us, He has come down from Heaven to redeem and buy us back from the enemy to whom our race in folly had surrendered itself, He has borne our sorrows and our sufferings to make amends for us and to teach us the way to life, and finally He has given His own life for our salvation.Since, then, God has created us, it follows that He must have had us in His mind from everlasting, because nothing that is, or can be, is unforeseen by Him. From the remotest dawn of eternity, therefore; from the very beginning of the eternal years, He saw us as He sees us now, clearly, distinctly, lovingly. We did not exist from eternity as we do now, but we were present to God before we were to ourselves, He saw us mirrored in Himself. And when, in time, He[pg 030]called our race into being and endowed it with life, we know what happened. This human nature of ours which He had loved from eternity, and favored in time with existence, turned its back upon its God and strayed away to sin and death. This was the disobedience of our first parents, and in their sin we all have shared, for the very reason that they were our parents and responsible for us as well as for themselves. We became a ruined race, deserving punishment, fit for perdition; and yet God did not give us up. He followed after us, as it were; He pursued us, as a shepherd pursues his chosen flock, until finally He led us back to His fold, and to pastures of rest and plenty.It was not enough for God's goodness to give us the gift of life, and to endow us with understanding, will, and freedom; it did not satisfy His bountifulness to make our life fair here on earth, and to enable us to reap much of the joys and pleasures with which[pg 031]even this world abounds—no, far more than all this has He wished and prepared for His elect, for the souls who belong to His flock. It was nothing less than Himself, Heaven and its rewards, that the eternal Father had in store for us when He called us into being. In order, therefore, that we should not lose our destined crowns through the guilt and wounds of original sin, He provided for us a remedy, He sent us a Saviour, who was His only son, our Lord Jesus Christ.Now since it is to Christ, the Saviour, that the spiritual meaning of the Shepherd Psalm refers in a particular manner, it is in Him especially, and in His earthly life, that we discern and find fulfilled the chiefest qualities of the good shepherd. As God, we see, He has, indeed, been our shepherd from the beginning, creating and endowing our nature, and providing for us unnumbered benefits, temporal and eternal. But it is in His human nature, in His character as God and man, that He draws nearest to[pg 032]us and proves unto us in ways most gracious that He is, in truth, our loving Master and the Shepherd of our souls. Marvelous, assuredly, has been the goodness of God to create us at all; and still more marvelous that He should have destined us for a participation in His own eternal blessedness; but in no way has the heavenly Father so stooped to us, in no way has He so manifested His utter condescension towards us, as in the abasement of His Only-begotten Son,“who, being in the form of God, emptied himself, taking the form of a servant.”4For let us reflect that to raise our race from its fallen state and restore it to the divine good-pleasure, it was not necessary that the Second Person of the Most Holy Trinity should have come down to earth. Such extraordinary means were not of necessity to bring us back to Heaven's smile and favor. As by a simple act of His omnipotent will[pg 033]God had called the world and us and all that is out of nothingness in the beginning, so again by a single wish of the same divine will He could have restored us, from a condition of bondage and sin, to the realms of grace and peace. And even when the Son of God did condescend, in accordance with the will of His Father, to clothe Himself with our nature and visit our blighted sphere, how simple, really, He could have made our redemption! How easily could He have blotted out the handwriting that was against us, and presented our tearful world, all smiling and glad, to the arms of His eternal Father! Yes, Christ could have made our redemption easy. He could have paid our debt to God in a thousand different, simple ways, had He wished it so. One drop of His precious blood, one tear of His eye, one sigh of the Sacred Heart would have sufficed to redeem innumerable worlds like ours.But the Saviour wished it otherwise. He[pg 034]was our Shepherd and He loved us, His deceived and wounded sheep. He was with the Father when we were planned and made. He it was, in truth, who made us, for He and the Father are one.5He, therefore, knew our nature, since He designed and gave it to us. He foresaw our yearnings and aspirations; He knew the sublime, transcendent possibilities of which, with His help and divine example, we are capable; He understood the heights of love and worship to which the human heart can ascend, when assisted from on high, and hence to awaken and kindle on earth these all-consuming fires;6to stir the very depths of our souls, and elevate and perfect our gifted nature; to afford us the utmost inspiration to climb with Him the heights of Heaven. He stooped to our own estate, in all things made like unto us, except, indeed, our proneness and ability to sin. Since He loved us,[pg 035]He longed to be like us, in as far as that was possible, and not even our sin-stained, wounded nature could stay the force of His love.There is another reason for the mysterious manner of our redemption, a further explanation of the extreme condescension on the part of our Lord towards the frail creatures whom He came to save. Had he come to us in a foreign attire, with a nature unlike our own, would it not have been difficult for us to approach Him, and to put our confidence and trust in Him? If He had appeared like an angel, all bright and dazzling with glory, if He had come as an earthly king and ruler, crowned and clad in regal splendor, would it not have been hard for the poor ones of earth? would it not have been a trial for those who were in need of a shepherd's love and care? Already sorely oppressed and trodden down by worldly pomp and power, they could only have tried to shun His notice and draw[pg 036]back from Him with feelings of fear and awe. But our Redeemer came not only to save, but also to teach and to lead the way to life. As a shepherd He was not to drive, but to lead His sheep; He does not point the direction, but goes before His flock, and they follow Him, and He leads them out to living pastures and to bright, sparkling, far-off waters.Because He was God, as well as man, Christ knew that, as a result of our sinful state, we should have to pass our earthly sojourn forever beneath the shadow of the cross. When sin entered into the world by the disobedience of the first man, the handiwork of the Creator was despoiled. That which before had been a paradise of pleasure, replete with all delights, was wrecked and ruined, and became a place of sorrow, suffering and death. Thenceforth, pursuant to the divine decree, the lot of man was to labor, to suffer, and to die.7Knowing,[pg 037]therefore, that this was to be our portion, the Shepherd-Saviour of our souls must also teach us the secret of pain and toil, and help us to bear our cross.According, then, to our present state, suffering and sorrow are inseparable from us, because we are born into the world with sin upon our souls, and in the wake of sin follow all the evils to which the world is heir. And, moreover, under existing conditions, it is necessary for our future happiness that our earthly life be largely spent amidst toil and pain and tears. It is only through these that we shall be able to atone for the injuries sin has done, and hold in check the disorders of our nature. The cross is before us and we cannot escape it. It is ready for us when we enter the world, it follows us throughout the length of our days, and finally bears us down in death to our graves. This does not mean that life on earth is entirely made up of pain and sorrow, for the divine mercy has mitigated even the stroke[pg 038]of sin, and has caused the world, in spite of all its wounds, to bloom with many delights. Nevertheless, our sojourn here below shall always be fraught with diverse ills, and we at last must yield to death. In spite of all the world can afford us, in spite of its pleasures and joys, its sunshine and pleasing pastimes, real, though fitful and fast-flying as they are; in spite of health and wealth and fame and honor; in spite of all the goods that life contains, it still is ever true that we live in a region of tears, and that death and sorrow are sure to follow upon the footsteps of joy and mirth. It must be so, for the stains of sin are indelibly upon the world; and not until the final renovation comes can life on earth be made entirely happy.All this our Saviour knew when He chose our human nature and embraced a life of labor and sorrow. His divine foreknowledge took in our lives, and the lives of all our kind, until the end of all shall be. Our[pg 039]infant tears, our trials and pains of body, the ceaseless pangs of mind and heart that pursue us throughout life, were all before Him as in a mirror, and He must needs instruct and assist us to fight this battle and walk this way of earth, lest all should perish before the journey's end. Since we were to suffer, then He would suffer also; since our lives were to be amidst labors and trials, then He would labor and travail also; since we were to feel the sting of pain, be subject to heat and cold, be in want, in poverty, and in distress, be misunderstood, be thwarted, be cast down from our highest hopes, and broken, at times, in every cheerful prospect—since these and other countless ills were to be woven in our web of earthly life, He, the divine Master, who came to save, to teach a lesson, to suffer and die, would assume a body so sacred, so delicate, so pure and sensitive that, when exposed to the rough and ruthless ways of life, He could truly cry out from the depths of His anguish:[pg 040]“O all ye that pass by the way, attend and see if there be any sorrow like unto my sorrow!”8How comforting, then, it is for us to feel that we are not alone in suffering, and to know that, while all we suffer is but just and due to our sinful state, we can nevertheless make use of all our ills to attain to joys unending in Heaven! If we must toil and struggle while on earth, it is because these things are a result of our state; if we must be subject to sickness, to weakness and fatigue, to cold and hunger, to weariness and pain, it is not because God is pleased at the misery of His creatures; neither does He rejoice on account of our misfortune. We are simply reaping the harvest of sin and transgression, and sin is the work of our own free choice and that of our ancestors. And even though it be objected that we are born into this inevitable condition, and are made[pg 041]the unconsulted heirs of a heritage we loathe but cannot escape, the solution of our difficulty is not far to seek. We need but hearken to the promptings of reason, and lift our sorrowing eyes to the realms of faith to be convinced that God's mercy and goodness are above all His works,9and that for reasons not less benevolent than holy He has called us into life and permitted all our woes. God could not have created us for suffering and punishment, because He is infinite goodness; He cannot be pleased at our misfortunes, since He Himself has borne our sorrows and carried all our pains.10If He Himself had not come into the world in visible human form; if He had not explained our purpose and destiny, and led the way to Heaven; if He had not, by His words and divine example, provided us with the solution for all life's difficulties, then, in truth, we might object, and sit and[pg 042]grieve and wonder. But in the light of the life of Christ all this is altered; the picture takes on a different coloring. Who now can rail at the crosses of life and think of the sufferings of Christ? Who can murmur at the injustice of pain, and remember the passion of Jesus? Who can say that God is deaf to our pleading and unmoved at our tears, and look upon the Saviour dying? Who can believe that our lives are of little worth, or of no account with the Almighty, and recall the price that was paid for our souls and ponder the death of our God?Thus it is with a bountiful goodness that the Saviour has purchased His sheep. By His own free choice, by a life of suffering entirely voluntary, endured for our salvation and instruction, through a bitter, but willing agony and death, He has provided the means to free us from sin, and has bequeathed to us every blessing. Now we can truly say: the Lord is my shepherd, and[pg 043]I shall not want. If only we can look into that divine life which has been given as our model, if only we can ponder it, and read in it the lessons, the hopes, the inspirations it contains for us, we shall not be weary of our burdens and cares, we shall not falter in any of life's battles. Rather, rejoicing at our opportunities, eternal as they are, and with feelings of exultant gratitude over our condition, as heirs with Christ to the kingdom of Heaven,11we shall bravely welcome all the conflicts of life, being assured with St. Paul that“that which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory.”12[pg 044]IV. He Maketh Me to Lie Down in Pastures of Tender Grass; He Leadeth Me Beside the Waters of Quietness.Our attention is now directed to a particular phase of the shepherd's life, and here we see some of the ways in which he actually provides for his sheep day by day. For it is not enough that the shepherd has purchased his flock, by means however difficult and labors however loving; it is not sufficient that he have procured for them, in a general manner, all that they need for their life and safety, he must also arrange for their daily care and provide for their separate wants. Sheep, as we know, are delicate creatures, and they must be directed in their roamings, and sustained by sufficient nourishment. Accordingly, we have said that it belongs to the duties of a good shepherd to[pg 045]lead them out to pasture, and to provide for them every day adequate food and drink.Here again we behold the infinite kindness of the Shepherd of our souls. Not alone has He deigned to stoop to our fallen state and restore us from death to life, not only did He take upon Himself our infirmities and bear our woes, but tenderly also has He provided for our constant direction, and for the daily needs of our lives.The level to which the Saviour raised our lives and the dignity to which He invites us are far, indeed, above our natural powers. Left to ourselves, we could never attain the heavenly heights to which, in His goodness, He has called us. Through the infinite merits of His life and sacrifice we have been redeemed and reclaimed from the enemy of our souls; the gates of Heaven, closed against us before, have been opened wide; and our wayward race is again restored to the road that leads to our immortal home. But just because our celestial destiny is of[pg 046]so high and sublime a character, it is impossible, if left to our own abilities, that we should be able long to pursue it, and vastly beyond our sublimest hopes that we should ever finally attain it. We have, it is true, ever before us, the life and example of Him who has saved us; we know that His cross and death have delivered us from the wrath that frowned upon us. But we are weak and fragile mortals. With respect to things of the higher life—of the supernatural world—we, of ourselves, shall always remain as helpless and frail as infants. Not less unable is the babe of yesterday to traverse unaided and explore the material world, than the wisest of men would be to know and grasp by his natural powers the unrevealed good of the immortal human spirit. And as, in our natural state, we could not know the true end of our existence, without a divine revelation, so likewise, we could not pursue and attain our[pg 047]spiritual destiny without special assistance from on high.How well all this was known to our kind and kingly Shepherd! How keenly did He appreciate our frailty and inability to walk alone the paths which He had trodden! Not unmindful, therefore, was He constantly to teach and direct the way which leads to unending life. When going before his flock and teaching them by force of example, He did not omit to give them that saving doctrine which, when He had disappeared, would be their guide, and the guide to their future shepherds in the direction of safety and truth. Hence He propounded a teaching which should be to its obedient followers a realization at once of all He had promised them, and of all their heart's desires. Not that it would make them rich or great in the eyes of the world and according to human standards, but that it would confer a truer and a higher greatness by lifting[pg 048]them above their weak and natural level and preparing them for eternal blessedness.Men had the Law before the coming of Christ; they knew the ten commandments. But the state to which the God-man called them, and the eminence to which they were raised, were quite beyond anything the world till then had ever been able to conceive. Human nature, under the New Covenant, was invited to attain to perfection. Things which before were thought impossible, were now to be the objects of our daily strivings. It was no longer an eye for an eye, and a tooth for a tooth; now not only was good to be done to those who were good to us, but to those also who did us evil; not only were we to love our friends, but to love and assist our enemies also; not only should evil deeds be avoided, but evil thoughts were likewise forbidden—yea, we were asked to be, in all our thoughts and deeds, imitators of the Shepherd who leads us.13[pg 049]Poor human nature, when raised so high above its natural powers, stood in perilous need of a shepherd's tender care. The new demands of every day made indispensible new and special daily helps. While our spirits can see and know the way, under the light of heavenly teaching, yet how weak and faltering is our flesh! We have the will to do; but to accomplish, we alone are not able. Therefore our Saviour said,“Of yourselves, you can do nothing, but in me all things are possible to you. The branches are nothing unless they abide in the vine; I am the vine, you the branches.”14Thus He is our Leader, our divine Teacher and our source of strength. Without Him we can do nothing, but in Him we are strong. And daily and constantly He is near us, though we see Him not. It is He who sustains our very life and moves us to all that is good. Like an ever-present friend, He offers us[pg 050]constant assistance: He instructs and guides and helps us, and this is the strength and food of our souls. God's grace it is, always ready for our use, which makes possible all the high demands put upon our nature. Without it we should faint and starve on our journey, and hence He who has planned our high perfection, has provided the help to attain it. What are those seven wonderful sacraments which He has left us, but perennial channels of grace, constant fountains from which stream the life-giving waters that nourish our weary souls and make them strong for life eternal! Through these sacred means we are brought into contact with the life and merits of our Shepherd-Redeemer. They prolong His life and labors among us, they continue in our midst the strength of His sacred presence.In a manner altogether special is this true of the Holy Sacrament of the altar. By the Holy Eucharist, Christ still is with us, and will so remain till the end of time, as really[pg 051]and as truly as He dwelt on earth in the days of His mortal life. Bound down as we are by the things of sense, we may, at times, be tempted to complain that Christ in this sacrament is all invisible to us. We can not see Him directly and immediately. His voice is silent and we do not hear Him; we do not feel the caress of His hand. But nevertheless we know He is present, for He has said it, and His word must remain, though heaven and earth should pass away. Even were we privileged to see the sacred humanity as it was seen of old in Palestine, we should not then, more than now in this sacrament, directly see the divinity concealed by the human frame. Faith then was required as well as now—faith in His sacred words, made evident by His sacred deeds. This is not strange; it is not too much to ask. The same demand of faith is daily made upon us in much of our intercourse with our fellow mortals. Much that we do not clearly see we must perforce believe,[pg 052]else life would be impossible. The same, in a measure, is also true in all our human friendships. That which is most precious in our friends, that which is the source of life and beauty, of holy words and loving actions, of all we love and cherish in them, is the soul, the spirit that quickens and moves; and this we do not see.Thus Christ in the Eucharist is truly present, though faith alone can apprehend Him. He requires of us this faith—this humble subjection of our sensible faculties to the power and truth of His words. It is all for our good that now He is hidden from our sight. He is not the less truly present, not less truly kind, not less loving, not less merciful and forbearing; but He wishes to exercise our faith, to prove our fidelity and trust in His teaching and promises, and hence He is hidden from the powers of our senses.In the sacrament of the Eucharist the gracious Shepherd of our souls performs in[pg 053]particular three offices for us: He is our sacrifice, our silent patient friend, and in communion He becomes the actual spiritual food of our souls. As a victim He is daily and constantly, from the rising to the setting of the sun, lifted up for us in the holy sacrifice of the mass. The mass is the perpetuation of the sacrifice He offered long ago for our redemption. All the altars throughout the world, on which He is ever born and dies again in mystic repetition, are but an extension of the one great altar of Calvary, where first He gave His life for our salvation. And in this real and awful sacrifice, forever repeated in our midst, He pleads again our cause with God, the eternal Father. Again in a mystic manner He suffers for us, again He bleeds, again He is nailed to the cross and raised on high, and in that same abandoned, pitiable state, to which His love for His flock has reduced Him, ever and anon in our behalf He pleads:“Father forgive them, for they[pg 054]know not what they do!15Holy Father, Powerful God, stay Thy avenging hand! and save the souls which Thou hast created for Thyself, and for which till the end of time I die!”He lifts, as it were, before the great white throne, His bruised and blood-stained hands, He shows those wounded feet, the scar of the spear in His sacred side; He points again to the agony in the garden, to the scourging at the pillar, to the cruel crown of thorns, to the weary way of the cross, and exclaims to Him who sits upon the throne,“Behold, my Father, and see the price of my sheep, the tears and sorrow and blood they have cost me! and spare them and save them for the sake of Thy Son!”Through the holy sacrifice of the mass, identical as it is with the sacrifice of Calvary, all the merits of Christ's life and death are applied to our souls. By His physical[pg 055]and bloody immolation on Calvary, Christ purchased for us infinite treasures of grace, and it is His will that these graces shall be dispensed to us, even till the end of the world, through the august sacrament of the altar. Moreover, except for the mass, we should not be blessed with the abiding actual presence of our divine Shepherd among us—that is, we should not possess Him in that special, intimate manner in which we now have Him in the Eucharist. For it is only in the mass that the sacred species are consecrated; and consequently it is through the mass alone that He takes up His sacramental presence in our midst and becomes our food in holy communion. He could, indeed, have ordained it otherwise, but such has been His blessed will, and such the condition in which we are placed by the direction of His holy Church.Besides being our daily sacrifice, then, under the appearance of bread and wine, besides ever prolonging in our midst that[pg 056]wondrous act of Calvary by which at once He liberated our race and reopened to us the gates of Heaven, the bounteous Shepherd of our souls enters into the tabernacles of our churches, and there in silent patient waiting He craves the love of our hearts and longs for our intimate friendship. He is not content alone to plead for us with God, His Father; He is not content continually to renew in our presence the tragic mystery by which at the end of His earthly labors, He procured us every blessing—no, over and above these sovereign acts of kindest benediction, He wishes to remain among us, and to converse with us, each and all, as a friend would converse with his friend. This is what He meant when He said by the mouth of His inspired writer,“my delights are to be with the children of men.”16As a Shepherd, His chiefest pleasure, as well as His supremest care, is to be with the flock[pg 057]He has purchased and loves. Yet it is a lonely life for our Shepherd-King, this abode in the silent tabernacle; but it is all for love of us. He wishes to be there where we can find Him, where we can come to Him at any hour and speak to Him, to praise and thank Him for all His dear and endless gifts, to tell Him our needs and our sorrows, to open our breaking hearts to Him and reveal the secrets of our souls. This it is that He desires from us—the outpouring of our hearts and souls in His presence. This it is which renders unto Him that homage of faith and love and devotion that He came into the world to inspire. It will not do to say that, being God, He is acquainted with all our thoughts and aware of all our wants, for it is intimacy and confidence that He desires, the intimacy and confidence which alone can create a true and noble friendship.“I will call you no longer servants,”He said to His disciples,“but I have called you friends; the servant knoweth[pg 058]not what his Master doth, but a friend is admitted to confidence.”17Christ in the tabernacle is our friend; He has loved us unto the end, and He yearns for our love in return. Why is this? Why are we so precious in His eyes? What are we that the great Creator should at all be mindful of us?18We must remember and ever bear in mind the lofty purpose which the Creator had in view when first He called us into being—the same purpose it was which prompted our redemption and all the gracious dispensations that have followed thereupon—namely, that God, while achieving His own eternal honor and glory, might communicate to us a portion of His own ineffable blessedness. We were made for God, and not for the world, or for creatures, or for ourselves. And precisely because we are the possession and property of God, He wants us, soul and body, for Himself; and[pg 059]in this blessed sacrament He calls to us individually,“Son, give Me thy heart;”19“come to Me, all you who are burdened, and I will refresh you.”20“come to Me and find rest for your souls, I will lead you beside the waters of quietness.”But the excesses of our Shepherd's love and care do not stop with the altar and with the tabernacle. He is not satisfied with being our daily sacrifice and our abiding friend, not satisfied until He enters into our very bosom and unites us to Himself. Union with the beloved object and delight in its presence are characteristic of all true friendship, whether human or divine. That which we really love we desire to have, to possess, to be united with; and hence it is that Christ, the lover of our souls, has not only given His life to purchase us for Himself and Heaven, but has so extended His[pg 060]loving-kindness as to become Himself our actual food.It is incomprehensible, in a human way, that the love of a shepherd for his flock, the love of God for His creatures, should be so extraordinary as to provide the wondrous benefits which Christ in the Eucharist has wrought for us. We simply cannot grasp with our feeble minds the prodigality of such enduring love. But the Saviour knew His purpose with us, and He knew the needs of our souls. As guests destined for an eternal banquet, and as heirs to celestial thrones, it is needful for us, amid the rough ways and perils of life, to be constantly reminded of our royal destiny and strengthened against our daily foes. This world of ours is an arena in which each one must contend for his eternal prize; and it is not possible, considering our natural frailty and the enemies that oppose our forward march, that we alone, without an added strength, should ever be able to win the battle of life.[pg 061]Hence, as the body, to maintain its vigor and perform its work, needs its material and earthly food, so the soul, to live and be strong, must be nourished with the bread of Heaven.“The bread that I will give,”said our Lord,“is my flesh for the life of the world ... unless you eat of this bread you cannot have life in you ... and he that eateth my flesh and drinketh my blood hath life everlasting, and I will raise him up on the last day.”21In order, then, to sustain our spiritual life on earth and to make us strong for our daily conflicts, our heavenly Shepherd has left us a food which is none other than His own body and blood. What a prodigy of love! What could He do for us that He has not done? But, besides giving us strength, He had another purpose in becoming our food. Since He has chosen us for Himself, and has provided, in another world, eternal[pg 062]mansions for our souls,22He wishes to make certain, not only the happy issue of our lives, but our ever-increasing resemblance to Himself. He is therefore preparing us, He is fitting us, through communion in the Holy Eucharist, for our celestial home, and for visible companionship with Himself. Intercourse, communion, intimate relationship produce likeness, even here on earth, and it is a singular effect of Holy Communion that, unlike earthly food, it changes into itself all those who partake of it. Material, natural food becomes the substance of our flesh and blood, but frequent participation in the heavenly nourishment of Christ in the Eucharist transmutes our whole being—our lives and thoughts and actions—into its own supernatural character.Thus by living much with Christ on earth, by intimate converse with Him, by[pg 063]allowing Him to enter into our lives and thoughts, and shape our conduct and actions; and above all, by frequent and fervent communion with Him in the sacrament of His love, we become like unto Him, even here in our state of exile. And this likeness to Christ, which His faithful servants assume here below, is a forestate of future blessedness; it is a preparation for the great reunion and the eternal banquet which await us in Heaven. Already we are led beside the waters of rest; we are directed to pastures of sweetest nourishment; and through the calm and vigor that reign in the soul we experience even now a taste of joys unseen.[pg 064]

Nihil Obstat:M. A. WALDRON, O. P. S. T. M.J. A. McHUGH, O. P. S. T. Lr.Imprimi Potest:J. R. MEAGHER, O. P. S. T. Lr.Imprimatur:++ J. CARD. GIBBONS.

Nihil Obstat:

M. A. WALDRON, O. P. S. T. M.

J. A. McHUGH, O. P. S. T. Lr.

Imprimi Potest:

J. R. MEAGHER, O. P. S. T. Lr.

Imprimatur:

++ J. CARD. GIBBONS.

Psalm of the Good ShepherdThe Lord is my Shepherd, I shall not want.He maketh me to lie down in pastures of tender grass.He restoreth my soul.He leadeth me in the paths of justice for his name's sake.Yea, though I walk in the valley of the shadow of death, I will fear no evil, for thou art with me.Thy rod and thy staff, they comfort me.Thou spreadest before me a table in the presence of mine enemies.Thou anointest my head with oil; my cup runneth over.Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord unto length of days.

The Lord is my Shepherd, I shall not want.

He maketh me to lie down in pastures of tender grass.

He restoreth my soul.

He leadeth me in the paths of justice for his name's sake.

Yea, though I walk in the valley of the shadow of death, I will fear no evil, for thou art with me.

Thy rod and thy staff, they comfort me.

Thou spreadest before me a table in the presence of mine enemies.

Thou anointest my head with oil; my cup runneth over.

Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord unto length of days.

Introduction.No types more beautiful could have been chosen under which to picture the character of our Lord and the souls He came to redeem than those of a shepherd and his flock. As nothing on earth could more fitly illustrate the infinite love and sacrifice of the Saviour than the enduring labors and tenderness of a shepherd, so nothing here below could better portray the multiple wants of our spirits than the needful dependent nature of sheep. After the knowledge we possess of our Redeemer, only a slight acquaintance with the characteristics of pastoral life, as it exists in oriental countries, is needed to discern the charming fitness of these comparisons. The similarity is at once striking and most easily understood. Hence it is that our Lord, as well as those who described Him before He came, so often appealed to shepherd life when speaking of the Messiah's mission;[pg 008]hence, also, it is that He was so fond of calling Himself the Good Shepherd, and of alluding to the souls He loved as His sheep.It is the purpose of the pages that follow to trace some of these beautiful and touching resemblances of the shepherd and his flock, on the one side, roaming over the hills and plains of Palestine, and the Saviour of the World with the souls of men, on the other, pursuing together the journey of life. We have taken as our guide, in noting these charming likenesses, the Twenty-second Psalm, or the Psalm of the Good Shepherd, every verse of which recalls some feature or features of pastoral life, and sings of the offices, tender and varied, which the shepherd discharges towards his flock.As this shepherd song was composed and written in the Hebrew tongue, the language of ancient Palestine, we have employed here a literal translation from the original language, simply because it expresses much more beautifully and more exactly than[pg 009]does any rendering from the Latin or Greek the various marks and characteristics of the shepherd's life and duties. The oriental languages, like the people who speak them, are exceedingly figurative and poetic in their modes of expression; and hence, for our present purpose, it is only by getting back as closely as we can to the original that we are able adequately to appreciate the beauty and poetry of that simple but charming life about which the Psalmist is singing.Although the Shepherd Psalm refers, in its literal sense, to the human shepherd attending and providing for his sheep, it has also another higher meaning, which its author gave it, and this has reference to Christ in His relations with the souls He has made and redeemed. It is by reflecting on this sense of the psalm, and on all His gracious dealings with us, that we are enabled to realize how rightly and justly our Saviour is called the Shepherd of Our Souls, and[pg 010]how beautifully the Psalmist, in the shepherd song, has depicted His relations with us. And how important this is! how much it means for our spiritual welfare and spiritual advancement to reflect on the many mercies of Christ and on the love He bears each one of us! If the considerations that follow assist their readers to appreciate more fully and love more ardently the Divine Shepherd of Souls, who daily and constantly throughout our lives is ministering to our spiritual needs and trying to further our eternal interests, the desire and aim which prompted their writing will be fully and perfectly realized.The Author.

No types more beautiful could have been chosen under which to picture the character of our Lord and the souls He came to redeem than those of a shepherd and his flock. As nothing on earth could more fitly illustrate the infinite love and sacrifice of the Saviour than the enduring labors and tenderness of a shepherd, so nothing here below could better portray the multiple wants of our spirits than the needful dependent nature of sheep. After the knowledge we possess of our Redeemer, only a slight acquaintance with the characteristics of pastoral life, as it exists in oriental countries, is needed to discern the charming fitness of these comparisons. The similarity is at once striking and most easily understood. Hence it is that our Lord, as well as those who described Him before He came, so often appealed to shepherd life when speaking of the Messiah's mission;[pg 008]hence, also, it is that He was so fond of calling Himself the Good Shepherd, and of alluding to the souls He loved as His sheep.

It is the purpose of the pages that follow to trace some of these beautiful and touching resemblances of the shepherd and his flock, on the one side, roaming over the hills and plains of Palestine, and the Saviour of the World with the souls of men, on the other, pursuing together the journey of life. We have taken as our guide, in noting these charming likenesses, the Twenty-second Psalm, or the Psalm of the Good Shepherd, every verse of which recalls some feature or features of pastoral life, and sings of the offices, tender and varied, which the shepherd discharges towards his flock.

As this shepherd song was composed and written in the Hebrew tongue, the language of ancient Palestine, we have employed here a literal translation from the original language, simply because it expresses much more beautifully and more exactly than[pg 009]does any rendering from the Latin or Greek the various marks and characteristics of the shepherd's life and duties. The oriental languages, like the people who speak them, are exceedingly figurative and poetic in their modes of expression; and hence, for our present purpose, it is only by getting back as closely as we can to the original that we are able adequately to appreciate the beauty and poetry of that simple but charming life about which the Psalmist is singing.

Although the Shepherd Psalm refers, in its literal sense, to the human shepherd attending and providing for his sheep, it has also another higher meaning, which its author gave it, and this has reference to Christ in His relations with the souls He has made and redeemed. It is by reflecting on this sense of the psalm, and on all His gracious dealings with us, that we are enabled to realize how rightly and justly our Saviour is called the Shepherd of Our Souls, and[pg 010]how beautifully the Psalmist, in the shepherd song, has depicted His relations with us. And how important this is! how much it means for our spiritual welfare and spiritual advancement to reflect on the many mercies of Christ and on the love He bears each one of us! If the considerations that follow assist their readers to appreciate more fully and love more ardently the Divine Shepherd of Souls, who daily and constantly throughout our lives is ministering to our spiritual needs and trying to further our eternal interests, the desire and aim which prompted their writing will be fully and perfectly realized.

The Author.

I. Christ the Good Shepherd.It was announced by the prophets of old that the Messiah, who was to come, should bear the character of a good shepherd. He was to be a shepherd, and His followers, the faithful souls that should believe in Him and accept His teaching, were to be His sheep. It was foretold that He would select and purchase His flock; that He would choose them from out the vast multitudes of their kind and gather them into His fold, that He would provide for them and guard them against every evil; that He would lead them out to green pastures and refresh them with the waters of rest.“He shall feed his flock like a shepherd,”sang the Prophet Isaias;“he shall gather together[pg 014]the lambs with his arms, and shall take them up in his bosom, and he himself shall carry them that are with young.”1In like manner did Jeremias, referring to the comforting advent of Christ, liken the offices which the Saviour would perform towards His people to those of shepherds towards their flocks.“I will set up pastors over them,”said the Prophet, speaking in the name of Jehovah,“and they shall feed them; they shall fear no more, and they shall not be dismayed; and none shall be wanting of their number.... Behold the days come, saith the Lord, and I will raise up to David a just branch; and a king shall reign, and shall be wise, and shall execute judgment and justice in the earth.”2The Prophet Ezechiel also prophetically portrayed the Saviour's character when he pictured Him in the capacity of a shepherd visiting and feeding his sheep:“For thus[pg 015]saith the Lord God: Behold I myself will seek my sheep, and I will visit them. As the shepherd visiteth his flock in the day when he shall be in the midst of his sheep that were scattered, so will I visit my sheep, and I will deliver them out of all the places where they have been scattered in the cloudy and dark day. And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd.”3And when at length the Saviour did appear in the world, He declared, not only by His life and example, but in explicit terms, that He was the fulfilment of these prophecies—that He was, in truth, the Good Shepherd, and that His followers were the sheep of His fold. In the tenth chapter of the Gospel according to Saint John we have His own words to this effect. There He tells us plainly that He has not come as a[pg 016]thief and a robber, to steal, to kill, and to destroy; that He is not a stranger, at the sound of whose voice the sheep are terrified and flee away; that He is not a hireling, who cares not for the sheep, and who, beholding the approach of the wolf and the enemy, fleeth and leaveth the sheep to be snatched and scattered and torn. The Saviour is not any of these, nor like unto them. He is the Good Shepherd who enters the sheepfold by the door, and not as the thief and robber who climb up some other way. To Him the porter openeth, and He calleth His sheep, and they know His voice and follow Him, and He leadeth them out to pasture, to rest, and to abundant life. Nor is this all, for He protects and guards His sheep. By day and by night He is ever near them: when circling the green plains, or beside the still waters, or when asleep beneath the silent stars, the sheep are protected by their Shepherd. Faithfully He watches His dependent flock; and at the[pg 017]end, as a proof of His love and fidelity, He generously lays down His life for His sheep.

It was announced by the prophets of old that the Messiah, who was to come, should bear the character of a good shepherd. He was to be a shepherd, and His followers, the faithful souls that should believe in Him and accept His teaching, were to be His sheep. It was foretold that He would select and purchase His flock; that He would choose them from out the vast multitudes of their kind and gather them into His fold, that He would provide for them and guard them against every evil; that He would lead them out to green pastures and refresh them with the waters of rest.“He shall feed his flock like a shepherd,”sang the Prophet Isaias;“he shall gather together[pg 014]the lambs with his arms, and shall take them up in his bosom, and he himself shall carry them that are with young.”1In like manner did Jeremias, referring to the comforting advent of Christ, liken the offices which the Saviour would perform towards His people to those of shepherds towards their flocks.“I will set up pastors over them,”said the Prophet, speaking in the name of Jehovah,“and they shall feed them; they shall fear no more, and they shall not be dismayed; and none shall be wanting of their number.... Behold the days come, saith the Lord, and I will raise up to David a just branch; and a king shall reign, and shall be wise, and shall execute judgment and justice in the earth.”2The Prophet Ezechiel also prophetically portrayed the Saviour's character when he pictured Him in the capacity of a shepherd visiting and feeding his sheep:“For thus[pg 015]saith the Lord God: Behold I myself will seek my sheep, and I will visit them. As the shepherd visiteth his flock in the day when he shall be in the midst of his sheep that were scattered, so will I visit my sheep, and I will deliver them out of all the places where they have been scattered in the cloudy and dark day. And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd.”3

And when at length the Saviour did appear in the world, He declared, not only by His life and example, but in explicit terms, that He was the fulfilment of these prophecies—that He was, in truth, the Good Shepherd, and that His followers were the sheep of His fold. In the tenth chapter of the Gospel according to Saint John we have His own words to this effect. There He tells us plainly that He has not come as a[pg 016]thief and a robber, to steal, to kill, and to destroy; that He is not a stranger, at the sound of whose voice the sheep are terrified and flee away; that He is not a hireling, who cares not for the sheep, and who, beholding the approach of the wolf and the enemy, fleeth and leaveth the sheep to be snatched and scattered and torn. The Saviour is not any of these, nor like unto them. He is the Good Shepherd who enters the sheepfold by the door, and not as the thief and robber who climb up some other way. To Him the porter openeth, and He calleth His sheep, and they know His voice and follow Him, and He leadeth them out to pasture, to rest, and to abundant life. Nor is this all, for He protects and guards His sheep. By day and by night He is ever near them: when circling the green plains, or beside the still waters, or when asleep beneath the silent stars, the sheep are protected by their Shepherd. Faithfully He watches His dependent flock; and at the[pg 017]end, as a proof of His love and fidelity, He generously lays down His life for His sheep.

II. Shepherd Life in the Orient.We cannot appreciate the beauty of this picture of our Saviour under the symbol of a shepherd, nor can we later understand the detailed description which is given of Him through the spiritual meaning of the Good Shepherd Psalm without first taking into account some of the features of pastoral life as it prevails in eastern countries. For us of the western world it is difficult, and at times next to impossible, to represent to ourselves the life and customs of the Orient; and in particular do we find it hard to picture to our minds and to understand the simple poetry of that shepherd life for which Palestine has always been known. Time has little changed the scene of the Saviour's earthly labors. The people, their manners and customs, their life and occupations, remain much the same now as when[pg 019]the land was graced by His sacred presence. Thus today, as in those olden times, all the level country east of the river Jordan, as well as the mountains of Palestine and Syria, serves as vast pasture lands for innumerable flocks and herds. The country throughout is essentially pastoral in its character, and the care and raising of sheep constitute the chief industry of the people. From sheep the people are furnished with nearly all the necessaries of life—with meat, clothing, milk, butter, and cheese.The care of sheep is a delicate and, in many ways, a difficult task. Not that they are froward or hard to manage, for of all animals they are the most tender and gentle; nor again, that they need abundant nourishment in the way of food and drink, since they require water but once a day, and can maintain life and strength on a plain which, to the naked eye, seems little more than a barren waste of sand. But because, in other respects, they are exceedingly timid and[pg 020]helpless creatures, especially in times and places of danger, the burdens which their welfare and safety impose upon the shepherd, while paternal and winning, are, nevertheless, arduous and manifold. There are the changes and hardships of the climate—the cold and frost in winter, and the heat and drought of summer; there are the long rough walks, the steep and dangerous passes which they must climb and descend; there are perils from robbers, from wolves and wild beasts, which not infrequently demand the shepherd's utmost watchfulness and care. The oriental climate is such that they can graze nearly the whole year through; and whether they be grazing on the wide open plains, or huddled snugly within the sheepfold, it pertains to the shepherd to provide for their varied needs. His vigilance can never cease. He must lead them out to pasture and to water, he must guide and protect them, he must gather them into the fold at night or into[pg 021]caves and enclosures, at times, during the day, to shield them from great danger, whether from enemies or violent weather; and upon all occasions he must be prepared to defend them, even at the risk of his own life.The folds or sheep pens, it must be observed, into which the sheep are gathered for rest or protection are not roofed over or walled in like a house. They are enclosures left open to the sky, and consisting simply of a high wall of rough stone, to protect the sheep from the attacks of wild beasts, and from prowling marauders who threaten their safety by night. It often happens that several flocks, belonging to different shepherds, will graze on the same pastures during the day, and will be penned in the same sheepfold at night. While the sheep are sleeping, and the shepherds near by are taking their needed rest, the door of the fold is carefully locked, and another shepherd or porter is left on guard, lest perchance a[pg 022]hungry bear or wolf might scale the wall and destroy some member or members of the sleeping herds. Early in the morning the shepherds come in turn and rap at the door, and to each the porter opens. Then each shepherd calls his flock by name; and they, knowing his voice, follow him, and he leads them out to their pastures. There is never any confusion, for each flock knows its own shepherd and obeys him alone. Other shepherds they will not heed; and from the voice of strangers they flee.It is a beautiful scene to see a shepherd with his flock. First, we must remember that he never drives them, but leads them; and they follow him with instinctive love and trust whithersoever he goes. He usually carries a rod and a staff: the latter he uses, when need be, to assist the sheep along dangerous paths and narrow passages; the former, to protect and defend them, if assailed by enemies or beasts of prey. Another evidence of their implicit love of their[pg 023]shepherd and trust in his goodness, as also of their obedience to his voice and commands, is beautifully manifest when several flocks are led to drink at the same stream or well. Although the sheep need to drink but once a day, the shepherds never forget, throughout the day's roaming, that they must lead their flock to water. And as the drinking places in Palestine are comparatively few, it often happens that several herds, whether from the same or neighboring pastures, will arrive simultaneously at the same spring. But here again, there is neither trouble nor confusion. When they have drawn near to the place of water each shepherd gives a sign to his flock, and obedient to his voice, the respective flocks lie down and patiently wait their turn to drink. The troughs are then filled with the refreshing water, and when all is ready a shepherd calls and his flock at once rises and comes forward to drink. The sheep being satisfied, the shepherd gives another sign, and[pg 024]they promptly return to their previous place of rest, or move quietly away to their pasture, as the shepherd may direct. Another flock is then called up, watered and led away, and so on, in like manner, till all have been duly satisfied.With this passing glance at shepherd life, we can better understand and better appreciate the likeness between the character of the Saviour and that of the good shepherd. We can see how apt it was that our Redeemer should choose a shepherd, with his multiple and tender cares and duties, to illustrate His own watchfulness and loving kindness towards the many wants and needs of our souls. For we are, indeed, His sheep. He has called us, we have heard and understood His voice, and He has gathered us into His flock and fold. He has literally vindicated for Himself in our regard all the attributes and qualities of the good shepherd, so far as described, and as still further depicted in every verse of the Twenty-second[pg 025]Psalm. This is called the Psalm of the Good Shepherd, because in it the Psalmist, under the symbol of a shepherd, prophetically foretold the character of the Messiah, our Saviour. The psalm has, therefore, a twofold meaning: in its literal sense it deals with the faithful shepherd, ranging with his flock over mountains and plains, and providing for their every want; and in its spiritual and prophetic meaning it relates to our Creator and Saviour, caring for our spiritual necessities. Let us see how this is; and that we may better perceive the application in detail, let us take this shepherd song, part by part, and see how beautifully it describes the whole person of Christ as God, and in His capacity as Redeemer—in all His tender relations with us, and towards the various needs of our souls.

We cannot appreciate the beauty of this picture of our Saviour under the symbol of a shepherd, nor can we later understand the detailed description which is given of Him through the spiritual meaning of the Good Shepherd Psalm without first taking into account some of the features of pastoral life as it prevails in eastern countries. For us of the western world it is difficult, and at times next to impossible, to represent to ourselves the life and customs of the Orient; and in particular do we find it hard to picture to our minds and to understand the simple poetry of that shepherd life for which Palestine has always been known. Time has little changed the scene of the Saviour's earthly labors. The people, their manners and customs, their life and occupations, remain much the same now as when[pg 019]the land was graced by His sacred presence. Thus today, as in those olden times, all the level country east of the river Jordan, as well as the mountains of Palestine and Syria, serves as vast pasture lands for innumerable flocks and herds. The country throughout is essentially pastoral in its character, and the care and raising of sheep constitute the chief industry of the people. From sheep the people are furnished with nearly all the necessaries of life—with meat, clothing, milk, butter, and cheese.

The care of sheep is a delicate and, in many ways, a difficult task. Not that they are froward or hard to manage, for of all animals they are the most tender and gentle; nor again, that they need abundant nourishment in the way of food and drink, since they require water but once a day, and can maintain life and strength on a plain which, to the naked eye, seems little more than a barren waste of sand. But because, in other respects, they are exceedingly timid and[pg 020]helpless creatures, especially in times and places of danger, the burdens which their welfare and safety impose upon the shepherd, while paternal and winning, are, nevertheless, arduous and manifold. There are the changes and hardships of the climate—the cold and frost in winter, and the heat and drought of summer; there are the long rough walks, the steep and dangerous passes which they must climb and descend; there are perils from robbers, from wolves and wild beasts, which not infrequently demand the shepherd's utmost watchfulness and care. The oriental climate is such that they can graze nearly the whole year through; and whether they be grazing on the wide open plains, or huddled snugly within the sheepfold, it pertains to the shepherd to provide for their varied needs. His vigilance can never cease. He must lead them out to pasture and to water, he must guide and protect them, he must gather them into the fold at night or into[pg 021]caves and enclosures, at times, during the day, to shield them from great danger, whether from enemies or violent weather; and upon all occasions he must be prepared to defend them, even at the risk of his own life.

The folds or sheep pens, it must be observed, into which the sheep are gathered for rest or protection are not roofed over or walled in like a house. They are enclosures left open to the sky, and consisting simply of a high wall of rough stone, to protect the sheep from the attacks of wild beasts, and from prowling marauders who threaten their safety by night. It often happens that several flocks, belonging to different shepherds, will graze on the same pastures during the day, and will be penned in the same sheepfold at night. While the sheep are sleeping, and the shepherds near by are taking their needed rest, the door of the fold is carefully locked, and another shepherd or porter is left on guard, lest perchance a[pg 022]hungry bear or wolf might scale the wall and destroy some member or members of the sleeping herds. Early in the morning the shepherds come in turn and rap at the door, and to each the porter opens. Then each shepherd calls his flock by name; and they, knowing his voice, follow him, and he leads them out to their pastures. There is never any confusion, for each flock knows its own shepherd and obeys him alone. Other shepherds they will not heed; and from the voice of strangers they flee.

It is a beautiful scene to see a shepherd with his flock. First, we must remember that he never drives them, but leads them; and they follow him with instinctive love and trust whithersoever he goes. He usually carries a rod and a staff: the latter he uses, when need be, to assist the sheep along dangerous paths and narrow passages; the former, to protect and defend them, if assailed by enemies or beasts of prey. Another evidence of their implicit love of their[pg 023]shepherd and trust in his goodness, as also of their obedience to his voice and commands, is beautifully manifest when several flocks are led to drink at the same stream or well. Although the sheep need to drink but once a day, the shepherds never forget, throughout the day's roaming, that they must lead their flock to water. And as the drinking places in Palestine are comparatively few, it often happens that several herds, whether from the same or neighboring pastures, will arrive simultaneously at the same spring. But here again, there is neither trouble nor confusion. When they have drawn near to the place of water each shepherd gives a sign to his flock, and obedient to his voice, the respective flocks lie down and patiently wait their turn to drink. The troughs are then filled with the refreshing water, and when all is ready a shepherd calls and his flock at once rises and comes forward to drink. The sheep being satisfied, the shepherd gives another sign, and[pg 024]they promptly return to their previous place of rest, or move quietly away to their pasture, as the shepherd may direct. Another flock is then called up, watered and led away, and so on, in like manner, till all have been duly satisfied.

With this passing glance at shepherd life, we can better understand and better appreciate the likeness between the character of the Saviour and that of the good shepherd. We can see how apt it was that our Redeemer should choose a shepherd, with his multiple and tender cares and duties, to illustrate His own watchfulness and loving kindness towards the many wants and needs of our souls. For we are, indeed, His sheep. He has called us, we have heard and understood His voice, and He has gathered us into His flock and fold. He has literally vindicated for Himself in our regard all the attributes and qualities of the good shepherd, so far as described, and as still further depicted in every verse of the Twenty-second[pg 025]Psalm. This is called the Psalm of the Good Shepherd, because in it the Psalmist, under the symbol of a shepherd, prophetically foretold the character of the Messiah, our Saviour. The psalm has, therefore, a twofold meaning: in its literal sense it deals with the faithful shepherd, ranging with his flock over mountains and plains, and providing for their every want; and in its spiritual and prophetic meaning it relates to our Creator and Saviour, caring for our spiritual necessities. Let us see how this is; and that we may better perceive the application in detail, let us take this shepherd song, part by part, and see how beautifully it describes the whole person of Christ as God, and in His capacity as Redeemer—in all His tender relations with us, and towards the various needs of our souls.

III. The Lord Is My Shepherd, I Shall Not Want.How full of meaning and how comprehensive are these simple yet beautiful words which introduce the Good Shepherd Psalm! They at once sum up the whole round of the shepherd's life—his duties, his solicitude, his ceaseless care of his sheep. But here, be it noted, in this opening verse, the reference, so direct and unmistakable, is not to an earthly shepherd; it is to the benign and constant Providence of Jehovah towards His children, to the untiring love of God, our Father and Saviour, for the souls He has created and redeemed. The Psalmist is looking back, in grateful remembrance, upon the history of his race, and upon his own life in particular, and he traces there at every step the goodness and watchfulness of his Creator. He sees there has never[pg 027]been any want. Dark days at times have come upon his nation, sufferings and trials there have been; and in these, as in other respects, his own individual experience has mirrored the history of his people; but throughout it all there has never been any lasting want. As the shepherd is ever near his sheep, whether at peace or in trouble, to provide for their needs, so, sings the Psalmist in gratitude, has God been near him and his people. And his confidence is unshaken; that which has been in the past will be in the future; as sheep put their trust in their shepherd, so will he put his trust in his Lord and God. Nor is this gratitude for past favors and this unshaken trust for the future to be restricted to the Psalmist alone; his words had meaning not only for himself; he knows the same Providence provides for us all, and therefore he would have his words find an echo in the hearts and sentiments of all.The Lord is my shepherd; He ruleth me[pg 028]with the rod of gentleness. I am His creation, He has bought me with a great price, He has set me a divine example and taught me the way to life. There may be times of distress for me, brief periods of temporal need; but surely, since I am the possession of my God, and He is providing for me, nothing can long be wanting to me—permanent want there can never be.The Lord ruleth me, and all my kind, as a shepherd ruleth his flock. What a consoling thought to each one of us, if only we be faithful souls! How unspeakable the thought, how surpassing the privilege to know and to be assured that we belong to God! that out of countless millions of creatures, far nobler than we, to whom He might have given the joy of life, He has chosen to select us; to think that He has allotted to us a short period of existence here below, during which it is our privilege to be able to merit and draw near to Him for eternity; and that after this, our little[pg 029]time of trial, we are to reign with Him in everlasting glory! Of a certainty we are a favored people and a royal race, for we belong to God. He has purchased our souls by creating us, He has come down from Heaven to redeem and buy us back from the enemy to whom our race in folly had surrendered itself, He has borne our sorrows and our sufferings to make amends for us and to teach us the way to life, and finally He has given His own life for our salvation.Since, then, God has created us, it follows that He must have had us in His mind from everlasting, because nothing that is, or can be, is unforeseen by Him. From the remotest dawn of eternity, therefore; from the very beginning of the eternal years, He saw us as He sees us now, clearly, distinctly, lovingly. We did not exist from eternity as we do now, but we were present to God before we were to ourselves, He saw us mirrored in Himself. And when, in time, He[pg 030]called our race into being and endowed it with life, we know what happened. This human nature of ours which He had loved from eternity, and favored in time with existence, turned its back upon its God and strayed away to sin and death. This was the disobedience of our first parents, and in their sin we all have shared, for the very reason that they were our parents and responsible for us as well as for themselves. We became a ruined race, deserving punishment, fit for perdition; and yet God did not give us up. He followed after us, as it were; He pursued us, as a shepherd pursues his chosen flock, until finally He led us back to His fold, and to pastures of rest and plenty.It was not enough for God's goodness to give us the gift of life, and to endow us with understanding, will, and freedom; it did not satisfy His bountifulness to make our life fair here on earth, and to enable us to reap much of the joys and pleasures with which[pg 031]even this world abounds—no, far more than all this has He wished and prepared for His elect, for the souls who belong to His flock. It was nothing less than Himself, Heaven and its rewards, that the eternal Father had in store for us when He called us into being. In order, therefore, that we should not lose our destined crowns through the guilt and wounds of original sin, He provided for us a remedy, He sent us a Saviour, who was His only son, our Lord Jesus Christ.Now since it is to Christ, the Saviour, that the spiritual meaning of the Shepherd Psalm refers in a particular manner, it is in Him especially, and in His earthly life, that we discern and find fulfilled the chiefest qualities of the good shepherd. As God, we see, He has, indeed, been our shepherd from the beginning, creating and endowing our nature, and providing for us unnumbered benefits, temporal and eternal. But it is in His human nature, in His character as God and man, that He draws nearest to[pg 032]us and proves unto us in ways most gracious that He is, in truth, our loving Master and the Shepherd of our souls. Marvelous, assuredly, has been the goodness of God to create us at all; and still more marvelous that He should have destined us for a participation in His own eternal blessedness; but in no way has the heavenly Father so stooped to us, in no way has He so manifested His utter condescension towards us, as in the abasement of His Only-begotten Son,“who, being in the form of God, emptied himself, taking the form of a servant.”4For let us reflect that to raise our race from its fallen state and restore it to the divine good-pleasure, it was not necessary that the Second Person of the Most Holy Trinity should have come down to earth. Such extraordinary means were not of necessity to bring us back to Heaven's smile and favor. As by a simple act of His omnipotent will[pg 033]God had called the world and us and all that is out of nothingness in the beginning, so again by a single wish of the same divine will He could have restored us, from a condition of bondage and sin, to the realms of grace and peace. And even when the Son of God did condescend, in accordance with the will of His Father, to clothe Himself with our nature and visit our blighted sphere, how simple, really, He could have made our redemption! How easily could He have blotted out the handwriting that was against us, and presented our tearful world, all smiling and glad, to the arms of His eternal Father! Yes, Christ could have made our redemption easy. He could have paid our debt to God in a thousand different, simple ways, had He wished it so. One drop of His precious blood, one tear of His eye, one sigh of the Sacred Heart would have sufficed to redeem innumerable worlds like ours.But the Saviour wished it otherwise. He[pg 034]was our Shepherd and He loved us, His deceived and wounded sheep. He was with the Father when we were planned and made. He it was, in truth, who made us, for He and the Father are one.5He, therefore, knew our nature, since He designed and gave it to us. He foresaw our yearnings and aspirations; He knew the sublime, transcendent possibilities of which, with His help and divine example, we are capable; He understood the heights of love and worship to which the human heart can ascend, when assisted from on high, and hence to awaken and kindle on earth these all-consuming fires;6to stir the very depths of our souls, and elevate and perfect our gifted nature; to afford us the utmost inspiration to climb with Him the heights of Heaven. He stooped to our own estate, in all things made like unto us, except, indeed, our proneness and ability to sin. Since He loved us,[pg 035]He longed to be like us, in as far as that was possible, and not even our sin-stained, wounded nature could stay the force of His love.There is another reason for the mysterious manner of our redemption, a further explanation of the extreme condescension on the part of our Lord towards the frail creatures whom He came to save. Had he come to us in a foreign attire, with a nature unlike our own, would it not have been difficult for us to approach Him, and to put our confidence and trust in Him? If He had appeared like an angel, all bright and dazzling with glory, if He had come as an earthly king and ruler, crowned and clad in regal splendor, would it not have been hard for the poor ones of earth? would it not have been a trial for those who were in need of a shepherd's love and care? Already sorely oppressed and trodden down by worldly pomp and power, they could only have tried to shun His notice and draw[pg 036]back from Him with feelings of fear and awe. But our Redeemer came not only to save, but also to teach and to lead the way to life. As a shepherd He was not to drive, but to lead His sheep; He does not point the direction, but goes before His flock, and they follow Him, and He leads them out to living pastures and to bright, sparkling, far-off waters.Because He was God, as well as man, Christ knew that, as a result of our sinful state, we should have to pass our earthly sojourn forever beneath the shadow of the cross. When sin entered into the world by the disobedience of the first man, the handiwork of the Creator was despoiled. That which before had been a paradise of pleasure, replete with all delights, was wrecked and ruined, and became a place of sorrow, suffering and death. Thenceforth, pursuant to the divine decree, the lot of man was to labor, to suffer, and to die.7Knowing,[pg 037]therefore, that this was to be our portion, the Shepherd-Saviour of our souls must also teach us the secret of pain and toil, and help us to bear our cross.According, then, to our present state, suffering and sorrow are inseparable from us, because we are born into the world with sin upon our souls, and in the wake of sin follow all the evils to which the world is heir. And, moreover, under existing conditions, it is necessary for our future happiness that our earthly life be largely spent amidst toil and pain and tears. It is only through these that we shall be able to atone for the injuries sin has done, and hold in check the disorders of our nature. The cross is before us and we cannot escape it. It is ready for us when we enter the world, it follows us throughout the length of our days, and finally bears us down in death to our graves. This does not mean that life on earth is entirely made up of pain and sorrow, for the divine mercy has mitigated even the stroke[pg 038]of sin, and has caused the world, in spite of all its wounds, to bloom with many delights. Nevertheless, our sojourn here below shall always be fraught with diverse ills, and we at last must yield to death. In spite of all the world can afford us, in spite of its pleasures and joys, its sunshine and pleasing pastimes, real, though fitful and fast-flying as they are; in spite of health and wealth and fame and honor; in spite of all the goods that life contains, it still is ever true that we live in a region of tears, and that death and sorrow are sure to follow upon the footsteps of joy and mirth. It must be so, for the stains of sin are indelibly upon the world; and not until the final renovation comes can life on earth be made entirely happy.All this our Saviour knew when He chose our human nature and embraced a life of labor and sorrow. His divine foreknowledge took in our lives, and the lives of all our kind, until the end of all shall be. Our[pg 039]infant tears, our trials and pains of body, the ceaseless pangs of mind and heart that pursue us throughout life, were all before Him as in a mirror, and He must needs instruct and assist us to fight this battle and walk this way of earth, lest all should perish before the journey's end. Since we were to suffer, then He would suffer also; since our lives were to be amidst labors and trials, then He would labor and travail also; since we were to feel the sting of pain, be subject to heat and cold, be in want, in poverty, and in distress, be misunderstood, be thwarted, be cast down from our highest hopes, and broken, at times, in every cheerful prospect—since these and other countless ills were to be woven in our web of earthly life, He, the divine Master, who came to save, to teach a lesson, to suffer and die, would assume a body so sacred, so delicate, so pure and sensitive that, when exposed to the rough and ruthless ways of life, He could truly cry out from the depths of His anguish:[pg 040]“O all ye that pass by the way, attend and see if there be any sorrow like unto my sorrow!”8How comforting, then, it is for us to feel that we are not alone in suffering, and to know that, while all we suffer is but just and due to our sinful state, we can nevertheless make use of all our ills to attain to joys unending in Heaven! If we must toil and struggle while on earth, it is because these things are a result of our state; if we must be subject to sickness, to weakness and fatigue, to cold and hunger, to weariness and pain, it is not because God is pleased at the misery of His creatures; neither does He rejoice on account of our misfortune. We are simply reaping the harvest of sin and transgression, and sin is the work of our own free choice and that of our ancestors. And even though it be objected that we are born into this inevitable condition, and are made[pg 041]the unconsulted heirs of a heritage we loathe but cannot escape, the solution of our difficulty is not far to seek. We need but hearken to the promptings of reason, and lift our sorrowing eyes to the realms of faith to be convinced that God's mercy and goodness are above all His works,9and that for reasons not less benevolent than holy He has called us into life and permitted all our woes. God could not have created us for suffering and punishment, because He is infinite goodness; He cannot be pleased at our misfortunes, since He Himself has borne our sorrows and carried all our pains.10If He Himself had not come into the world in visible human form; if He had not explained our purpose and destiny, and led the way to Heaven; if He had not, by His words and divine example, provided us with the solution for all life's difficulties, then, in truth, we might object, and sit and[pg 042]grieve and wonder. But in the light of the life of Christ all this is altered; the picture takes on a different coloring. Who now can rail at the crosses of life and think of the sufferings of Christ? Who can murmur at the injustice of pain, and remember the passion of Jesus? Who can say that God is deaf to our pleading and unmoved at our tears, and look upon the Saviour dying? Who can believe that our lives are of little worth, or of no account with the Almighty, and recall the price that was paid for our souls and ponder the death of our God?Thus it is with a bountiful goodness that the Saviour has purchased His sheep. By His own free choice, by a life of suffering entirely voluntary, endured for our salvation and instruction, through a bitter, but willing agony and death, He has provided the means to free us from sin, and has bequeathed to us every blessing. Now we can truly say: the Lord is my shepherd, and[pg 043]I shall not want. If only we can look into that divine life which has been given as our model, if only we can ponder it, and read in it the lessons, the hopes, the inspirations it contains for us, we shall not be weary of our burdens and cares, we shall not falter in any of life's battles. Rather, rejoicing at our opportunities, eternal as they are, and with feelings of exultant gratitude over our condition, as heirs with Christ to the kingdom of Heaven,11we shall bravely welcome all the conflicts of life, being assured with St. Paul that“that which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory.”12

How full of meaning and how comprehensive are these simple yet beautiful words which introduce the Good Shepherd Psalm! They at once sum up the whole round of the shepherd's life—his duties, his solicitude, his ceaseless care of his sheep. But here, be it noted, in this opening verse, the reference, so direct and unmistakable, is not to an earthly shepherd; it is to the benign and constant Providence of Jehovah towards His children, to the untiring love of God, our Father and Saviour, for the souls He has created and redeemed. The Psalmist is looking back, in grateful remembrance, upon the history of his race, and upon his own life in particular, and he traces there at every step the goodness and watchfulness of his Creator. He sees there has never[pg 027]been any want. Dark days at times have come upon his nation, sufferings and trials there have been; and in these, as in other respects, his own individual experience has mirrored the history of his people; but throughout it all there has never been any lasting want. As the shepherd is ever near his sheep, whether at peace or in trouble, to provide for their needs, so, sings the Psalmist in gratitude, has God been near him and his people. And his confidence is unshaken; that which has been in the past will be in the future; as sheep put their trust in their shepherd, so will he put his trust in his Lord and God. Nor is this gratitude for past favors and this unshaken trust for the future to be restricted to the Psalmist alone; his words had meaning not only for himself; he knows the same Providence provides for us all, and therefore he would have his words find an echo in the hearts and sentiments of all.

The Lord is my shepherd; He ruleth me[pg 028]with the rod of gentleness. I am His creation, He has bought me with a great price, He has set me a divine example and taught me the way to life. There may be times of distress for me, brief periods of temporal need; but surely, since I am the possession of my God, and He is providing for me, nothing can long be wanting to me—permanent want there can never be.

The Lord ruleth me, and all my kind, as a shepherd ruleth his flock. What a consoling thought to each one of us, if only we be faithful souls! How unspeakable the thought, how surpassing the privilege to know and to be assured that we belong to God! that out of countless millions of creatures, far nobler than we, to whom He might have given the joy of life, He has chosen to select us; to think that He has allotted to us a short period of existence here below, during which it is our privilege to be able to merit and draw near to Him for eternity; and that after this, our little[pg 029]time of trial, we are to reign with Him in everlasting glory! Of a certainty we are a favored people and a royal race, for we belong to God. He has purchased our souls by creating us, He has come down from Heaven to redeem and buy us back from the enemy to whom our race in folly had surrendered itself, He has borne our sorrows and our sufferings to make amends for us and to teach us the way to life, and finally He has given His own life for our salvation.

Since, then, God has created us, it follows that He must have had us in His mind from everlasting, because nothing that is, or can be, is unforeseen by Him. From the remotest dawn of eternity, therefore; from the very beginning of the eternal years, He saw us as He sees us now, clearly, distinctly, lovingly. We did not exist from eternity as we do now, but we were present to God before we were to ourselves, He saw us mirrored in Himself. And when, in time, He[pg 030]called our race into being and endowed it with life, we know what happened. This human nature of ours which He had loved from eternity, and favored in time with existence, turned its back upon its God and strayed away to sin and death. This was the disobedience of our first parents, and in their sin we all have shared, for the very reason that they were our parents and responsible for us as well as for themselves. We became a ruined race, deserving punishment, fit for perdition; and yet God did not give us up. He followed after us, as it were; He pursued us, as a shepherd pursues his chosen flock, until finally He led us back to His fold, and to pastures of rest and plenty.

It was not enough for God's goodness to give us the gift of life, and to endow us with understanding, will, and freedom; it did not satisfy His bountifulness to make our life fair here on earth, and to enable us to reap much of the joys and pleasures with which[pg 031]even this world abounds—no, far more than all this has He wished and prepared for His elect, for the souls who belong to His flock. It was nothing less than Himself, Heaven and its rewards, that the eternal Father had in store for us when He called us into being. In order, therefore, that we should not lose our destined crowns through the guilt and wounds of original sin, He provided for us a remedy, He sent us a Saviour, who was His only son, our Lord Jesus Christ.

Now since it is to Christ, the Saviour, that the spiritual meaning of the Shepherd Psalm refers in a particular manner, it is in Him especially, and in His earthly life, that we discern and find fulfilled the chiefest qualities of the good shepherd. As God, we see, He has, indeed, been our shepherd from the beginning, creating and endowing our nature, and providing for us unnumbered benefits, temporal and eternal. But it is in His human nature, in His character as God and man, that He draws nearest to[pg 032]us and proves unto us in ways most gracious that He is, in truth, our loving Master and the Shepherd of our souls. Marvelous, assuredly, has been the goodness of God to create us at all; and still more marvelous that He should have destined us for a participation in His own eternal blessedness; but in no way has the heavenly Father so stooped to us, in no way has He so manifested His utter condescension towards us, as in the abasement of His Only-begotten Son,“who, being in the form of God, emptied himself, taking the form of a servant.”4For let us reflect that to raise our race from its fallen state and restore it to the divine good-pleasure, it was not necessary that the Second Person of the Most Holy Trinity should have come down to earth. Such extraordinary means were not of necessity to bring us back to Heaven's smile and favor. As by a simple act of His omnipotent will[pg 033]God had called the world and us and all that is out of nothingness in the beginning, so again by a single wish of the same divine will He could have restored us, from a condition of bondage and sin, to the realms of grace and peace. And even when the Son of God did condescend, in accordance with the will of His Father, to clothe Himself with our nature and visit our blighted sphere, how simple, really, He could have made our redemption! How easily could He have blotted out the handwriting that was against us, and presented our tearful world, all smiling and glad, to the arms of His eternal Father! Yes, Christ could have made our redemption easy. He could have paid our debt to God in a thousand different, simple ways, had He wished it so. One drop of His precious blood, one tear of His eye, one sigh of the Sacred Heart would have sufficed to redeem innumerable worlds like ours.

But the Saviour wished it otherwise. He[pg 034]was our Shepherd and He loved us, His deceived and wounded sheep. He was with the Father when we were planned and made. He it was, in truth, who made us, for He and the Father are one.5He, therefore, knew our nature, since He designed and gave it to us. He foresaw our yearnings and aspirations; He knew the sublime, transcendent possibilities of which, with His help and divine example, we are capable; He understood the heights of love and worship to which the human heart can ascend, when assisted from on high, and hence to awaken and kindle on earth these all-consuming fires;6to stir the very depths of our souls, and elevate and perfect our gifted nature; to afford us the utmost inspiration to climb with Him the heights of Heaven. He stooped to our own estate, in all things made like unto us, except, indeed, our proneness and ability to sin. Since He loved us,[pg 035]He longed to be like us, in as far as that was possible, and not even our sin-stained, wounded nature could stay the force of His love.

There is another reason for the mysterious manner of our redemption, a further explanation of the extreme condescension on the part of our Lord towards the frail creatures whom He came to save. Had he come to us in a foreign attire, with a nature unlike our own, would it not have been difficult for us to approach Him, and to put our confidence and trust in Him? If He had appeared like an angel, all bright and dazzling with glory, if He had come as an earthly king and ruler, crowned and clad in regal splendor, would it not have been hard for the poor ones of earth? would it not have been a trial for those who were in need of a shepherd's love and care? Already sorely oppressed and trodden down by worldly pomp and power, they could only have tried to shun His notice and draw[pg 036]back from Him with feelings of fear and awe. But our Redeemer came not only to save, but also to teach and to lead the way to life. As a shepherd He was not to drive, but to lead His sheep; He does not point the direction, but goes before His flock, and they follow Him, and He leads them out to living pastures and to bright, sparkling, far-off waters.

Because He was God, as well as man, Christ knew that, as a result of our sinful state, we should have to pass our earthly sojourn forever beneath the shadow of the cross. When sin entered into the world by the disobedience of the first man, the handiwork of the Creator was despoiled. That which before had been a paradise of pleasure, replete with all delights, was wrecked and ruined, and became a place of sorrow, suffering and death. Thenceforth, pursuant to the divine decree, the lot of man was to labor, to suffer, and to die.7Knowing,[pg 037]therefore, that this was to be our portion, the Shepherd-Saviour of our souls must also teach us the secret of pain and toil, and help us to bear our cross.

According, then, to our present state, suffering and sorrow are inseparable from us, because we are born into the world with sin upon our souls, and in the wake of sin follow all the evils to which the world is heir. And, moreover, under existing conditions, it is necessary for our future happiness that our earthly life be largely spent amidst toil and pain and tears. It is only through these that we shall be able to atone for the injuries sin has done, and hold in check the disorders of our nature. The cross is before us and we cannot escape it. It is ready for us when we enter the world, it follows us throughout the length of our days, and finally bears us down in death to our graves. This does not mean that life on earth is entirely made up of pain and sorrow, for the divine mercy has mitigated even the stroke[pg 038]of sin, and has caused the world, in spite of all its wounds, to bloom with many delights. Nevertheless, our sojourn here below shall always be fraught with diverse ills, and we at last must yield to death. In spite of all the world can afford us, in spite of its pleasures and joys, its sunshine and pleasing pastimes, real, though fitful and fast-flying as they are; in spite of health and wealth and fame and honor; in spite of all the goods that life contains, it still is ever true that we live in a region of tears, and that death and sorrow are sure to follow upon the footsteps of joy and mirth. It must be so, for the stains of sin are indelibly upon the world; and not until the final renovation comes can life on earth be made entirely happy.

All this our Saviour knew when He chose our human nature and embraced a life of labor and sorrow. His divine foreknowledge took in our lives, and the lives of all our kind, until the end of all shall be. Our[pg 039]infant tears, our trials and pains of body, the ceaseless pangs of mind and heart that pursue us throughout life, were all before Him as in a mirror, and He must needs instruct and assist us to fight this battle and walk this way of earth, lest all should perish before the journey's end. Since we were to suffer, then He would suffer also; since our lives were to be amidst labors and trials, then He would labor and travail also; since we were to feel the sting of pain, be subject to heat and cold, be in want, in poverty, and in distress, be misunderstood, be thwarted, be cast down from our highest hopes, and broken, at times, in every cheerful prospect—since these and other countless ills were to be woven in our web of earthly life, He, the divine Master, who came to save, to teach a lesson, to suffer and die, would assume a body so sacred, so delicate, so pure and sensitive that, when exposed to the rough and ruthless ways of life, He could truly cry out from the depths of His anguish:[pg 040]“O all ye that pass by the way, attend and see if there be any sorrow like unto my sorrow!”8

How comforting, then, it is for us to feel that we are not alone in suffering, and to know that, while all we suffer is but just and due to our sinful state, we can nevertheless make use of all our ills to attain to joys unending in Heaven! If we must toil and struggle while on earth, it is because these things are a result of our state; if we must be subject to sickness, to weakness and fatigue, to cold and hunger, to weariness and pain, it is not because God is pleased at the misery of His creatures; neither does He rejoice on account of our misfortune. We are simply reaping the harvest of sin and transgression, and sin is the work of our own free choice and that of our ancestors. And even though it be objected that we are born into this inevitable condition, and are made[pg 041]the unconsulted heirs of a heritage we loathe but cannot escape, the solution of our difficulty is not far to seek. We need but hearken to the promptings of reason, and lift our sorrowing eyes to the realms of faith to be convinced that God's mercy and goodness are above all His works,9and that for reasons not less benevolent than holy He has called us into life and permitted all our woes. God could not have created us for suffering and punishment, because He is infinite goodness; He cannot be pleased at our misfortunes, since He Himself has borne our sorrows and carried all our pains.10If He Himself had not come into the world in visible human form; if He had not explained our purpose and destiny, and led the way to Heaven; if He had not, by His words and divine example, provided us with the solution for all life's difficulties, then, in truth, we might object, and sit and[pg 042]grieve and wonder. But in the light of the life of Christ all this is altered; the picture takes on a different coloring. Who now can rail at the crosses of life and think of the sufferings of Christ? Who can murmur at the injustice of pain, and remember the passion of Jesus? Who can say that God is deaf to our pleading and unmoved at our tears, and look upon the Saviour dying? Who can believe that our lives are of little worth, or of no account with the Almighty, and recall the price that was paid for our souls and ponder the death of our God?

Thus it is with a bountiful goodness that the Saviour has purchased His sheep. By His own free choice, by a life of suffering entirely voluntary, endured for our salvation and instruction, through a bitter, but willing agony and death, He has provided the means to free us from sin, and has bequeathed to us every blessing. Now we can truly say: the Lord is my shepherd, and[pg 043]I shall not want. If only we can look into that divine life which has been given as our model, if only we can ponder it, and read in it the lessons, the hopes, the inspirations it contains for us, we shall not be weary of our burdens and cares, we shall not falter in any of life's battles. Rather, rejoicing at our opportunities, eternal as they are, and with feelings of exultant gratitude over our condition, as heirs with Christ to the kingdom of Heaven,11we shall bravely welcome all the conflicts of life, being assured with St. Paul that“that which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory.”12

IV. He Maketh Me to Lie Down in Pastures of Tender Grass; He Leadeth Me Beside the Waters of Quietness.Our attention is now directed to a particular phase of the shepherd's life, and here we see some of the ways in which he actually provides for his sheep day by day. For it is not enough that the shepherd has purchased his flock, by means however difficult and labors however loving; it is not sufficient that he have procured for them, in a general manner, all that they need for their life and safety, he must also arrange for their daily care and provide for their separate wants. Sheep, as we know, are delicate creatures, and they must be directed in their roamings, and sustained by sufficient nourishment. Accordingly, we have said that it belongs to the duties of a good shepherd to[pg 045]lead them out to pasture, and to provide for them every day adequate food and drink.Here again we behold the infinite kindness of the Shepherd of our souls. Not alone has He deigned to stoop to our fallen state and restore us from death to life, not only did He take upon Himself our infirmities and bear our woes, but tenderly also has He provided for our constant direction, and for the daily needs of our lives.The level to which the Saviour raised our lives and the dignity to which He invites us are far, indeed, above our natural powers. Left to ourselves, we could never attain the heavenly heights to which, in His goodness, He has called us. Through the infinite merits of His life and sacrifice we have been redeemed and reclaimed from the enemy of our souls; the gates of Heaven, closed against us before, have been opened wide; and our wayward race is again restored to the road that leads to our immortal home. But just because our celestial destiny is of[pg 046]so high and sublime a character, it is impossible, if left to our own abilities, that we should be able long to pursue it, and vastly beyond our sublimest hopes that we should ever finally attain it. We have, it is true, ever before us, the life and example of Him who has saved us; we know that His cross and death have delivered us from the wrath that frowned upon us. But we are weak and fragile mortals. With respect to things of the higher life—of the supernatural world—we, of ourselves, shall always remain as helpless and frail as infants. Not less unable is the babe of yesterday to traverse unaided and explore the material world, than the wisest of men would be to know and grasp by his natural powers the unrevealed good of the immortal human spirit. And as, in our natural state, we could not know the true end of our existence, without a divine revelation, so likewise, we could not pursue and attain our[pg 047]spiritual destiny without special assistance from on high.How well all this was known to our kind and kingly Shepherd! How keenly did He appreciate our frailty and inability to walk alone the paths which He had trodden! Not unmindful, therefore, was He constantly to teach and direct the way which leads to unending life. When going before his flock and teaching them by force of example, He did not omit to give them that saving doctrine which, when He had disappeared, would be their guide, and the guide to their future shepherds in the direction of safety and truth. Hence He propounded a teaching which should be to its obedient followers a realization at once of all He had promised them, and of all their heart's desires. Not that it would make them rich or great in the eyes of the world and according to human standards, but that it would confer a truer and a higher greatness by lifting[pg 048]them above their weak and natural level and preparing them for eternal blessedness.Men had the Law before the coming of Christ; they knew the ten commandments. But the state to which the God-man called them, and the eminence to which they were raised, were quite beyond anything the world till then had ever been able to conceive. Human nature, under the New Covenant, was invited to attain to perfection. Things which before were thought impossible, were now to be the objects of our daily strivings. It was no longer an eye for an eye, and a tooth for a tooth; now not only was good to be done to those who were good to us, but to those also who did us evil; not only were we to love our friends, but to love and assist our enemies also; not only should evil deeds be avoided, but evil thoughts were likewise forbidden—yea, we were asked to be, in all our thoughts and deeds, imitators of the Shepherd who leads us.13[pg 049]Poor human nature, when raised so high above its natural powers, stood in perilous need of a shepherd's tender care. The new demands of every day made indispensible new and special daily helps. While our spirits can see and know the way, under the light of heavenly teaching, yet how weak and faltering is our flesh! We have the will to do; but to accomplish, we alone are not able. Therefore our Saviour said,“Of yourselves, you can do nothing, but in me all things are possible to you. The branches are nothing unless they abide in the vine; I am the vine, you the branches.”14Thus He is our Leader, our divine Teacher and our source of strength. Without Him we can do nothing, but in Him we are strong. And daily and constantly He is near us, though we see Him not. It is He who sustains our very life and moves us to all that is good. Like an ever-present friend, He offers us[pg 050]constant assistance: He instructs and guides and helps us, and this is the strength and food of our souls. God's grace it is, always ready for our use, which makes possible all the high demands put upon our nature. Without it we should faint and starve on our journey, and hence He who has planned our high perfection, has provided the help to attain it. What are those seven wonderful sacraments which He has left us, but perennial channels of grace, constant fountains from which stream the life-giving waters that nourish our weary souls and make them strong for life eternal! Through these sacred means we are brought into contact with the life and merits of our Shepherd-Redeemer. They prolong His life and labors among us, they continue in our midst the strength of His sacred presence.In a manner altogether special is this true of the Holy Sacrament of the altar. By the Holy Eucharist, Christ still is with us, and will so remain till the end of time, as really[pg 051]and as truly as He dwelt on earth in the days of His mortal life. Bound down as we are by the things of sense, we may, at times, be tempted to complain that Christ in this sacrament is all invisible to us. We can not see Him directly and immediately. His voice is silent and we do not hear Him; we do not feel the caress of His hand. But nevertheless we know He is present, for He has said it, and His word must remain, though heaven and earth should pass away. Even were we privileged to see the sacred humanity as it was seen of old in Palestine, we should not then, more than now in this sacrament, directly see the divinity concealed by the human frame. Faith then was required as well as now—faith in His sacred words, made evident by His sacred deeds. This is not strange; it is not too much to ask. The same demand of faith is daily made upon us in much of our intercourse with our fellow mortals. Much that we do not clearly see we must perforce believe,[pg 052]else life would be impossible. The same, in a measure, is also true in all our human friendships. That which is most precious in our friends, that which is the source of life and beauty, of holy words and loving actions, of all we love and cherish in them, is the soul, the spirit that quickens and moves; and this we do not see.Thus Christ in the Eucharist is truly present, though faith alone can apprehend Him. He requires of us this faith—this humble subjection of our sensible faculties to the power and truth of His words. It is all for our good that now He is hidden from our sight. He is not the less truly present, not less truly kind, not less loving, not less merciful and forbearing; but He wishes to exercise our faith, to prove our fidelity and trust in His teaching and promises, and hence He is hidden from the powers of our senses.In the sacrament of the Eucharist the gracious Shepherd of our souls performs in[pg 053]particular three offices for us: He is our sacrifice, our silent patient friend, and in communion He becomes the actual spiritual food of our souls. As a victim He is daily and constantly, from the rising to the setting of the sun, lifted up for us in the holy sacrifice of the mass. The mass is the perpetuation of the sacrifice He offered long ago for our redemption. All the altars throughout the world, on which He is ever born and dies again in mystic repetition, are but an extension of the one great altar of Calvary, where first He gave His life for our salvation. And in this real and awful sacrifice, forever repeated in our midst, He pleads again our cause with God, the eternal Father. Again in a mystic manner He suffers for us, again He bleeds, again He is nailed to the cross and raised on high, and in that same abandoned, pitiable state, to which His love for His flock has reduced Him, ever and anon in our behalf He pleads:“Father forgive them, for they[pg 054]know not what they do!15Holy Father, Powerful God, stay Thy avenging hand! and save the souls which Thou hast created for Thyself, and for which till the end of time I die!”He lifts, as it were, before the great white throne, His bruised and blood-stained hands, He shows those wounded feet, the scar of the spear in His sacred side; He points again to the agony in the garden, to the scourging at the pillar, to the cruel crown of thorns, to the weary way of the cross, and exclaims to Him who sits upon the throne,“Behold, my Father, and see the price of my sheep, the tears and sorrow and blood they have cost me! and spare them and save them for the sake of Thy Son!”Through the holy sacrifice of the mass, identical as it is with the sacrifice of Calvary, all the merits of Christ's life and death are applied to our souls. By His physical[pg 055]and bloody immolation on Calvary, Christ purchased for us infinite treasures of grace, and it is His will that these graces shall be dispensed to us, even till the end of the world, through the august sacrament of the altar. Moreover, except for the mass, we should not be blessed with the abiding actual presence of our divine Shepherd among us—that is, we should not possess Him in that special, intimate manner in which we now have Him in the Eucharist. For it is only in the mass that the sacred species are consecrated; and consequently it is through the mass alone that He takes up His sacramental presence in our midst and becomes our food in holy communion. He could, indeed, have ordained it otherwise, but such has been His blessed will, and such the condition in which we are placed by the direction of His holy Church.Besides being our daily sacrifice, then, under the appearance of bread and wine, besides ever prolonging in our midst that[pg 056]wondrous act of Calvary by which at once He liberated our race and reopened to us the gates of Heaven, the bounteous Shepherd of our souls enters into the tabernacles of our churches, and there in silent patient waiting He craves the love of our hearts and longs for our intimate friendship. He is not content alone to plead for us with God, His Father; He is not content continually to renew in our presence the tragic mystery by which at the end of His earthly labors, He procured us every blessing—no, over and above these sovereign acts of kindest benediction, He wishes to remain among us, and to converse with us, each and all, as a friend would converse with his friend. This is what He meant when He said by the mouth of His inspired writer,“my delights are to be with the children of men.”16As a Shepherd, His chiefest pleasure, as well as His supremest care, is to be with the flock[pg 057]He has purchased and loves. Yet it is a lonely life for our Shepherd-King, this abode in the silent tabernacle; but it is all for love of us. He wishes to be there where we can find Him, where we can come to Him at any hour and speak to Him, to praise and thank Him for all His dear and endless gifts, to tell Him our needs and our sorrows, to open our breaking hearts to Him and reveal the secrets of our souls. This it is that He desires from us—the outpouring of our hearts and souls in His presence. This it is which renders unto Him that homage of faith and love and devotion that He came into the world to inspire. It will not do to say that, being God, He is acquainted with all our thoughts and aware of all our wants, for it is intimacy and confidence that He desires, the intimacy and confidence which alone can create a true and noble friendship.“I will call you no longer servants,”He said to His disciples,“but I have called you friends; the servant knoweth[pg 058]not what his Master doth, but a friend is admitted to confidence.”17Christ in the tabernacle is our friend; He has loved us unto the end, and He yearns for our love in return. Why is this? Why are we so precious in His eyes? What are we that the great Creator should at all be mindful of us?18We must remember and ever bear in mind the lofty purpose which the Creator had in view when first He called us into being—the same purpose it was which prompted our redemption and all the gracious dispensations that have followed thereupon—namely, that God, while achieving His own eternal honor and glory, might communicate to us a portion of His own ineffable blessedness. We were made for God, and not for the world, or for creatures, or for ourselves. And precisely because we are the possession and property of God, He wants us, soul and body, for Himself; and[pg 059]in this blessed sacrament He calls to us individually,“Son, give Me thy heart;”19“come to Me, all you who are burdened, and I will refresh you.”20“come to Me and find rest for your souls, I will lead you beside the waters of quietness.”But the excesses of our Shepherd's love and care do not stop with the altar and with the tabernacle. He is not satisfied with being our daily sacrifice and our abiding friend, not satisfied until He enters into our very bosom and unites us to Himself. Union with the beloved object and delight in its presence are characteristic of all true friendship, whether human or divine. That which we really love we desire to have, to possess, to be united with; and hence it is that Christ, the lover of our souls, has not only given His life to purchase us for Himself and Heaven, but has so extended His[pg 060]loving-kindness as to become Himself our actual food.It is incomprehensible, in a human way, that the love of a shepherd for his flock, the love of God for His creatures, should be so extraordinary as to provide the wondrous benefits which Christ in the Eucharist has wrought for us. We simply cannot grasp with our feeble minds the prodigality of such enduring love. But the Saviour knew His purpose with us, and He knew the needs of our souls. As guests destined for an eternal banquet, and as heirs to celestial thrones, it is needful for us, amid the rough ways and perils of life, to be constantly reminded of our royal destiny and strengthened against our daily foes. This world of ours is an arena in which each one must contend for his eternal prize; and it is not possible, considering our natural frailty and the enemies that oppose our forward march, that we alone, without an added strength, should ever be able to win the battle of life.[pg 061]Hence, as the body, to maintain its vigor and perform its work, needs its material and earthly food, so the soul, to live and be strong, must be nourished with the bread of Heaven.“The bread that I will give,”said our Lord,“is my flesh for the life of the world ... unless you eat of this bread you cannot have life in you ... and he that eateth my flesh and drinketh my blood hath life everlasting, and I will raise him up on the last day.”21In order, then, to sustain our spiritual life on earth and to make us strong for our daily conflicts, our heavenly Shepherd has left us a food which is none other than His own body and blood. What a prodigy of love! What could He do for us that He has not done? But, besides giving us strength, He had another purpose in becoming our food. Since He has chosen us for Himself, and has provided, in another world, eternal[pg 062]mansions for our souls,22He wishes to make certain, not only the happy issue of our lives, but our ever-increasing resemblance to Himself. He is therefore preparing us, He is fitting us, through communion in the Holy Eucharist, for our celestial home, and for visible companionship with Himself. Intercourse, communion, intimate relationship produce likeness, even here on earth, and it is a singular effect of Holy Communion that, unlike earthly food, it changes into itself all those who partake of it. Material, natural food becomes the substance of our flesh and blood, but frequent participation in the heavenly nourishment of Christ in the Eucharist transmutes our whole being—our lives and thoughts and actions—into its own supernatural character.Thus by living much with Christ on earth, by intimate converse with Him, by[pg 063]allowing Him to enter into our lives and thoughts, and shape our conduct and actions; and above all, by frequent and fervent communion with Him in the sacrament of His love, we become like unto Him, even here in our state of exile. And this likeness to Christ, which His faithful servants assume here below, is a forestate of future blessedness; it is a preparation for the great reunion and the eternal banquet which await us in Heaven. Already we are led beside the waters of rest; we are directed to pastures of sweetest nourishment; and through the calm and vigor that reign in the soul we experience even now a taste of joys unseen.

Our attention is now directed to a particular phase of the shepherd's life, and here we see some of the ways in which he actually provides for his sheep day by day. For it is not enough that the shepherd has purchased his flock, by means however difficult and labors however loving; it is not sufficient that he have procured for them, in a general manner, all that they need for their life and safety, he must also arrange for their daily care and provide for their separate wants. Sheep, as we know, are delicate creatures, and they must be directed in their roamings, and sustained by sufficient nourishment. Accordingly, we have said that it belongs to the duties of a good shepherd to[pg 045]lead them out to pasture, and to provide for them every day adequate food and drink.

Here again we behold the infinite kindness of the Shepherd of our souls. Not alone has He deigned to stoop to our fallen state and restore us from death to life, not only did He take upon Himself our infirmities and bear our woes, but tenderly also has He provided for our constant direction, and for the daily needs of our lives.

The level to which the Saviour raised our lives and the dignity to which He invites us are far, indeed, above our natural powers. Left to ourselves, we could never attain the heavenly heights to which, in His goodness, He has called us. Through the infinite merits of His life and sacrifice we have been redeemed and reclaimed from the enemy of our souls; the gates of Heaven, closed against us before, have been opened wide; and our wayward race is again restored to the road that leads to our immortal home. But just because our celestial destiny is of[pg 046]so high and sublime a character, it is impossible, if left to our own abilities, that we should be able long to pursue it, and vastly beyond our sublimest hopes that we should ever finally attain it. We have, it is true, ever before us, the life and example of Him who has saved us; we know that His cross and death have delivered us from the wrath that frowned upon us. But we are weak and fragile mortals. With respect to things of the higher life—of the supernatural world—we, of ourselves, shall always remain as helpless and frail as infants. Not less unable is the babe of yesterday to traverse unaided and explore the material world, than the wisest of men would be to know and grasp by his natural powers the unrevealed good of the immortal human spirit. And as, in our natural state, we could not know the true end of our existence, without a divine revelation, so likewise, we could not pursue and attain our[pg 047]spiritual destiny without special assistance from on high.

How well all this was known to our kind and kingly Shepherd! How keenly did He appreciate our frailty and inability to walk alone the paths which He had trodden! Not unmindful, therefore, was He constantly to teach and direct the way which leads to unending life. When going before his flock and teaching them by force of example, He did not omit to give them that saving doctrine which, when He had disappeared, would be their guide, and the guide to their future shepherds in the direction of safety and truth. Hence He propounded a teaching which should be to its obedient followers a realization at once of all He had promised them, and of all their heart's desires. Not that it would make them rich or great in the eyes of the world and according to human standards, but that it would confer a truer and a higher greatness by lifting[pg 048]them above their weak and natural level and preparing them for eternal blessedness.

Men had the Law before the coming of Christ; they knew the ten commandments. But the state to which the God-man called them, and the eminence to which they were raised, were quite beyond anything the world till then had ever been able to conceive. Human nature, under the New Covenant, was invited to attain to perfection. Things which before were thought impossible, were now to be the objects of our daily strivings. It was no longer an eye for an eye, and a tooth for a tooth; now not only was good to be done to those who were good to us, but to those also who did us evil; not only were we to love our friends, but to love and assist our enemies also; not only should evil deeds be avoided, but evil thoughts were likewise forbidden—yea, we were asked to be, in all our thoughts and deeds, imitators of the Shepherd who leads us.13

Poor human nature, when raised so high above its natural powers, stood in perilous need of a shepherd's tender care. The new demands of every day made indispensible new and special daily helps. While our spirits can see and know the way, under the light of heavenly teaching, yet how weak and faltering is our flesh! We have the will to do; but to accomplish, we alone are not able. Therefore our Saviour said,“Of yourselves, you can do nothing, but in me all things are possible to you. The branches are nothing unless they abide in the vine; I am the vine, you the branches.”14Thus He is our Leader, our divine Teacher and our source of strength. Without Him we can do nothing, but in Him we are strong. And daily and constantly He is near us, though we see Him not. It is He who sustains our very life and moves us to all that is good. Like an ever-present friend, He offers us[pg 050]constant assistance: He instructs and guides and helps us, and this is the strength and food of our souls. God's grace it is, always ready for our use, which makes possible all the high demands put upon our nature. Without it we should faint and starve on our journey, and hence He who has planned our high perfection, has provided the help to attain it. What are those seven wonderful sacraments which He has left us, but perennial channels of grace, constant fountains from which stream the life-giving waters that nourish our weary souls and make them strong for life eternal! Through these sacred means we are brought into contact with the life and merits of our Shepherd-Redeemer. They prolong His life and labors among us, they continue in our midst the strength of His sacred presence.

In a manner altogether special is this true of the Holy Sacrament of the altar. By the Holy Eucharist, Christ still is with us, and will so remain till the end of time, as really[pg 051]and as truly as He dwelt on earth in the days of His mortal life. Bound down as we are by the things of sense, we may, at times, be tempted to complain that Christ in this sacrament is all invisible to us. We can not see Him directly and immediately. His voice is silent and we do not hear Him; we do not feel the caress of His hand. But nevertheless we know He is present, for He has said it, and His word must remain, though heaven and earth should pass away. Even were we privileged to see the sacred humanity as it was seen of old in Palestine, we should not then, more than now in this sacrament, directly see the divinity concealed by the human frame. Faith then was required as well as now—faith in His sacred words, made evident by His sacred deeds. This is not strange; it is not too much to ask. The same demand of faith is daily made upon us in much of our intercourse with our fellow mortals. Much that we do not clearly see we must perforce believe,[pg 052]else life would be impossible. The same, in a measure, is also true in all our human friendships. That which is most precious in our friends, that which is the source of life and beauty, of holy words and loving actions, of all we love and cherish in them, is the soul, the spirit that quickens and moves; and this we do not see.

Thus Christ in the Eucharist is truly present, though faith alone can apprehend Him. He requires of us this faith—this humble subjection of our sensible faculties to the power and truth of His words. It is all for our good that now He is hidden from our sight. He is not the less truly present, not less truly kind, not less loving, not less merciful and forbearing; but He wishes to exercise our faith, to prove our fidelity and trust in His teaching and promises, and hence He is hidden from the powers of our senses.

In the sacrament of the Eucharist the gracious Shepherd of our souls performs in[pg 053]particular three offices for us: He is our sacrifice, our silent patient friend, and in communion He becomes the actual spiritual food of our souls. As a victim He is daily and constantly, from the rising to the setting of the sun, lifted up for us in the holy sacrifice of the mass. The mass is the perpetuation of the sacrifice He offered long ago for our redemption. All the altars throughout the world, on which He is ever born and dies again in mystic repetition, are but an extension of the one great altar of Calvary, where first He gave His life for our salvation. And in this real and awful sacrifice, forever repeated in our midst, He pleads again our cause with God, the eternal Father. Again in a mystic manner He suffers for us, again He bleeds, again He is nailed to the cross and raised on high, and in that same abandoned, pitiable state, to which His love for His flock has reduced Him, ever and anon in our behalf He pleads:“Father forgive them, for they[pg 054]know not what they do!15Holy Father, Powerful God, stay Thy avenging hand! and save the souls which Thou hast created for Thyself, and for which till the end of time I die!”He lifts, as it were, before the great white throne, His bruised and blood-stained hands, He shows those wounded feet, the scar of the spear in His sacred side; He points again to the agony in the garden, to the scourging at the pillar, to the cruel crown of thorns, to the weary way of the cross, and exclaims to Him who sits upon the throne,“Behold, my Father, and see the price of my sheep, the tears and sorrow and blood they have cost me! and spare them and save them for the sake of Thy Son!”

Through the holy sacrifice of the mass, identical as it is with the sacrifice of Calvary, all the merits of Christ's life and death are applied to our souls. By His physical[pg 055]and bloody immolation on Calvary, Christ purchased for us infinite treasures of grace, and it is His will that these graces shall be dispensed to us, even till the end of the world, through the august sacrament of the altar. Moreover, except for the mass, we should not be blessed with the abiding actual presence of our divine Shepherd among us—that is, we should not possess Him in that special, intimate manner in which we now have Him in the Eucharist. For it is only in the mass that the sacred species are consecrated; and consequently it is through the mass alone that He takes up His sacramental presence in our midst and becomes our food in holy communion. He could, indeed, have ordained it otherwise, but such has been His blessed will, and such the condition in which we are placed by the direction of His holy Church.

Besides being our daily sacrifice, then, under the appearance of bread and wine, besides ever prolonging in our midst that[pg 056]wondrous act of Calvary by which at once He liberated our race and reopened to us the gates of Heaven, the bounteous Shepherd of our souls enters into the tabernacles of our churches, and there in silent patient waiting He craves the love of our hearts and longs for our intimate friendship. He is not content alone to plead for us with God, His Father; He is not content continually to renew in our presence the tragic mystery by which at the end of His earthly labors, He procured us every blessing—no, over and above these sovereign acts of kindest benediction, He wishes to remain among us, and to converse with us, each and all, as a friend would converse with his friend. This is what He meant when He said by the mouth of His inspired writer,“my delights are to be with the children of men.”16As a Shepherd, His chiefest pleasure, as well as His supremest care, is to be with the flock[pg 057]He has purchased and loves. Yet it is a lonely life for our Shepherd-King, this abode in the silent tabernacle; but it is all for love of us. He wishes to be there where we can find Him, where we can come to Him at any hour and speak to Him, to praise and thank Him for all His dear and endless gifts, to tell Him our needs and our sorrows, to open our breaking hearts to Him and reveal the secrets of our souls. This it is that He desires from us—the outpouring of our hearts and souls in His presence. This it is which renders unto Him that homage of faith and love and devotion that He came into the world to inspire. It will not do to say that, being God, He is acquainted with all our thoughts and aware of all our wants, for it is intimacy and confidence that He desires, the intimacy and confidence which alone can create a true and noble friendship.“I will call you no longer servants,”He said to His disciples,“but I have called you friends; the servant knoweth[pg 058]not what his Master doth, but a friend is admitted to confidence.”17Christ in the tabernacle is our friend; He has loved us unto the end, and He yearns for our love in return. Why is this? Why are we so precious in His eyes? What are we that the great Creator should at all be mindful of us?18We must remember and ever bear in mind the lofty purpose which the Creator had in view when first He called us into being—the same purpose it was which prompted our redemption and all the gracious dispensations that have followed thereupon—namely, that God, while achieving His own eternal honor and glory, might communicate to us a portion of His own ineffable blessedness. We were made for God, and not for the world, or for creatures, or for ourselves. And precisely because we are the possession and property of God, He wants us, soul and body, for Himself; and[pg 059]in this blessed sacrament He calls to us individually,“Son, give Me thy heart;”19“come to Me, all you who are burdened, and I will refresh you.”20“come to Me and find rest for your souls, I will lead you beside the waters of quietness.”

But the excesses of our Shepherd's love and care do not stop with the altar and with the tabernacle. He is not satisfied with being our daily sacrifice and our abiding friend, not satisfied until He enters into our very bosom and unites us to Himself. Union with the beloved object and delight in its presence are characteristic of all true friendship, whether human or divine. That which we really love we desire to have, to possess, to be united with; and hence it is that Christ, the lover of our souls, has not only given His life to purchase us for Himself and Heaven, but has so extended His[pg 060]loving-kindness as to become Himself our actual food.

It is incomprehensible, in a human way, that the love of a shepherd for his flock, the love of God for His creatures, should be so extraordinary as to provide the wondrous benefits which Christ in the Eucharist has wrought for us. We simply cannot grasp with our feeble minds the prodigality of such enduring love. But the Saviour knew His purpose with us, and He knew the needs of our souls. As guests destined for an eternal banquet, and as heirs to celestial thrones, it is needful for us, amid the rough ways and perils of life, to be constantly reminded of our royal destiny and strengthened against our daily foes. This world of ours is an arena in which each one must contend for his eternal prize; and it is not possible, considering our natural frailty and the enemies that oppose our forward march, that we alone, without an added strength, should ever be able to win the battle of life.

Hence, as the body, to maintain its vigor and perform its work, needs its material and earthly food, so the soul, to live and be strong, must be nourished with the bread of Heaven.“The bread that I will give,”said our Lord,“is my flesh for the life of the world ... unless you eat of this bread you cannot have life in you ... and he that eateth my flesh and drinketh my blood hath life everlasting, and I will raise him up on the last day.”21

In order, then, to sustain our spiritual life on earth and to make us strong for our daily conflicts, our heavenly Shepherd has left us a food which is none other than His own body and blood. What a prodigy of love! What could He do for us that He has not done? But, besides giving us strength, He had another purpose in becoming our food. Since He has chosen us for Himself, and has provided, in another world, eternal[pg 062]mansions for our souls,22He wishes to make certain, not only the happy issue of our lives, but our ever-increasing resemblance to Himself. He is therefore preparing us, He is fitting us, through communion in the Holy Eucharist, for our celestial home, and for visible companionship with Himself. Intercourse, communion, intimate relationship produce likeness, even here on earth, and it is a singular effect of Holy Communion that, unlike earthly food, it changes into itself all those who partake of it. Material, natural food becomes the substance of our flesh and blood, but frequent participation in the heavenly nourishment of Christ in the Eucharist transmutes our whole being—our lives and thoughts and actions—into its own supernatural character.

Thus by living much with Christ on earth, by intimate converse with Him, by[pg 063]allowing Him to enter into our lives and thoughts, and shape our conduct and actions; and above all, by frequent and fervent communion with Him in the sacrament of His love, we become like unto Him, even here in our state of exile. And this likeness to Christ, which His faithful servants assume here below, is a forestate of future blessedness; it is a preparation for the great reunion and the eternal banquet which await us in Heaven. Already we are led beside the waters of rest; we are directed to pastures of sweetest nourishment; and through the calm and vigor that reign in the soul we experience even now a taste of joys unseen.

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