The defence of the little flock, and the whole People becoming Shepherds

(Jn 10:11-18)

At the beginning of chapter 10 Jn lays bare the difference between the true shepherd and the thief [rapacious and profiteering false leaders who do not care about the lives of others].

The authentic leader cares for the little flock, exposes himself to defend it and make it prosper; he leads it to water, and to green pastures.

Thus, from the initial simile of the Gate, Jesus moves on to the comparison of the Shepherd who defends the wandering flock and easy prey to bullies.

People instinctively grasp who is the true guide, in the variations of season and transhumance: they have an immediate, vibrant existential perception.

Women and men of the people always have a far more reliable practical discernment than the artificial, contemptuous discernment of the official authorities they suppose themselves to have.

None of them would give or risk anything for the life of the flock entrusted to them, whom they considered ignorant, marked for life; cursed (Jn 7:49. 9:34).

On the strength of this fineness of concrete intelligence, here is the goal at which Jesus aims in the gift of himself: it is the flock itself that will become Shepherd (v.16b).

So also Christ's flock-shepherd will not dodge the blows, nor will he be passive and conformist - but like Him: bold and outspoken.

This surprise adds a further opening of horizon, which we would call universal ecclesiology.

A disturbing prospect for opportunists and those satiated by the “buildings” set up by religion - and its induced trade - alarmed only by those constructed in the Faith.

But the Lord snatches us from the wolves.

Moreover, he does not limit himself to the crowds that are close to him.

The call and care of the authentic Shepherd crosses any boundary; not just the artificial and crafty one of the Temple.

God's vocation concerns even people still far from sacred precincts (v.16a Greek text), who are also considered necessary and full members of his People.

The new principle of belonging is Listening (v.3): immediacy even of one's own intimate and natural life instincts.

This is worth more than a soul already cleansed of error, or a flawless crowd.

Such is the creaturely and spontaneous prelude of mutual Communion [conviviality of differences] that supplants ancient religious affiliations.

«The Shepherd, the beautiful one, lays down his life for the sheep» (v.11): He has a style that overturns the greedy, pyramidal chain of command.

The Living Faith fraternities had well understood that existing in the Spirit of Christ and the life of the soul had unexpected implications - completely incompatible with the attachment to the ephemeral that the official authorities allowed themselves.

The irreverent Lucian of Samosata (120-190) gives a very significant glimpse of this originality - still in its infancy - which brings out the simplicity, the climate of mutual trust and the quality of life of the first believers, led by the good example of community leaders.

The well-known satirical author, who was opposed to superstitions and credulity among which he counted Christianity, bears indirect and paradoxical testimony to why the unexpected proposal of Sharing from the church co-ordinators - so alternative, incomprehensibly magnanimous and liberal - was recognised.

In light-hearted language that still makes us think of the distance to the ideal, despite the millennia that have passed - the ancient Greek-Syrian writer acutely described the concrete impact of the Faith in the true God, which he noticed was becoming increasingly widespread among the people.

Jesus wanted the establishment of an alternative society - non top-down, not exclusive, rather capable of happy Coexistence - the people's heart could be leveraged, starting with the testimony of authentic ‘teachers’.

In «The Death of Peregrinus» [De morte Peregrini, 13] the 2nd century polemicist expresses himself thus:

«Their first Lawgiver persuades them that they are all brothers to each other, and as they convert, denying the Greek gods, they worship that wise man crucified, and live according to his laws. For such they despise all goods equally and believe them to be common and do not care when they have them. Therefore if a shrewd impostor arose among them who knew how to handle them well, he would immediately become rich, mocking these gullible and foolish people».

It seemed madness for the ideal of the Hellenist, individualist and self-made man, as well as for the very image of a friend of God deserving of glory and courtesies - therefore his protégé in 'blessings” [a conviction that unfortunately remains almost unchanged].

But as can be seen between the lines, the new ‘guides’ in Christ were indeed beginning to supplant the credibility of other leaders who were more renowned in culture, yet far less interested in the reality of people.

In the lives of ‘Christians’, a balance, a coming together, a well-being and a «Way of wholeness» quite different from that of the ancient sterilised, one-sided 'perfection' became evident.