Blessed James Alberione

Lectio Divina on the Biblical Image of Shepherd

Sister Elena Bosetti, SGBP

You are invited to use this series of reflections as a Lectio Divina or according to the Pauline Way, Truth, and Life method. The reflections may be used as a group study or for your personal spiritual growth. The notations in the text will suggest both of these means.

LECTIO/JESUS TRUTH

In preparation for this reflection, read chapter 48 of Genesis. If you are holding a group study, you may want to read the text aloud. Continue to take turns reading the text as it is presented.

FATHERS AND MOTHERS OF A GREAT FAMILY:

Jacob and Rachel; James Alberione and Thecla Merlo

In the Bible, the first mention of God as shepherd occurs in Gn. 48:15. In this passage, Jacob blesses the sons of Joseph who were born in the land of Egypt; as he does so, he refers to God as shepherd. Jacob's blessing is a rite of adoption; he prepares to acknowledge Joseph's sons as his own progeny. Joseph was the firstborn of Jacob's beloved, Rachael.

"And he blessed Joseph, and said, 'The God before whom my fathers Abraham and Isaac walked, the God who has been my shepherd all my life to this day, the angel who has redeemed me from all evil, bless these sons!'" (Gn 48:15-16).

Jacob invokes God through titles passed on by his fathers Abraham and Isaac (cf. Gn 5:22-24; 6:9) and by the patriarchs before the flood. Jacob, however, makes a distinction between his relationship with God and that of his fathers. He declares that God has been "shepherd" since the first day of his life. This title merits the greatest attention in Gn 49:15, since Jacob declares that his God has been such for him from his birth until that day—for 140 years! What was the experience underlying this name of the God of Jacob? Taken by itself, a title may have little significance. Even if a title is beautiful, such as "father," someone who has had a dominating father will not have the same experience of someone who can relate the title "father" to a loving person. In another instance, the word "mother" could also be analogous with stepmother. So it is not the title "shepherd" that we are analyzing here, it is its significance in the historical context of the nomad Jacob, son of shepherds and himself a shepherd all of his life.

SHEPHERD AS COMPANION ON THE JOURNEY

The first passage that tells us of Jacob's experience of God as shepherd is Genesis 28:10-22. Jacob is fleeing from his home to save his life. His brother Esau has threatened to kill him for usurping his birth-right as firstborn son. Jacob heads toward Mesopotamia, the land of his fathers, to arrive at Paddan-Aram in the house of his mother's brother, Laban. He has actually traveled back along the same route as Abraham's exodus (compare Gn 28:10ff. with Gn 12:4ff.). We can imagine Jacob's fear. He is a fugitive. His brother has plotted to kill him. He is uncertain, insecure and anxious. The journey is dangerous and the paths are unknown. However, there is hope! The blessing of his father accompanies him. It is within this situation that God comes to meet Jacob at night as he sleeps (Gn 28:12-14). God addresses to Jacob the blessing he had previously given to Abraham (cf. Gn 12:12; 13:14; 15:5; 22:17-18). In particular, God comforts Jacob by declaring himself Jacob's companion on the journey (Gn 28:15).

Awakening from sleep, Jacob is seized by wonder and awe (Gn 28:16). What he does next is typical of the setting up of biblical sanctuaries. These sanctuaries testified to a particular experience of the divine. Here Jacob builds a sanctuary in memory of the "descent" of God (Gn 28:18).

In light of this text, the sanctuary is not a place where one goes to ask God to "come down" to answer needs (as often happens today), but a place that gives witness to the gracious coming of God. God freely descends, comes to meet and stand above Jacob, commits himself to a promise and blesses Jacob. This meeting place has become a site to remember. Jacob takes the stone he used as a pillow and sets it up as a pillar, consecrating it with oil. He raises up a monument to the God who has blessed his life and that of his descendants. God has become personally involved in Jacob's existence. Later, Jacob will return to Bethel (House of God) and give thanks, faithfully keeping his promise, constructing an altar on this first stone. (Gn 35:1).

We remember that our father and founder, James Alberione, began every undertaking with thanks. He experienced the promise of God: "Do not fear; I am with you" (Gn 28:19).

THE BEAUTIFUL SHEPHERDESS, RACHEL

No sooner does Jacob set off for the "land of the people of the east" (Gn 29:1) than he arrives. A commentary on Genesis by Rashi explains, "As soon as he received the good tidings that he was assured of God's protection, his heart lifted up his feet and he walked swiftly."

Upon his arrival, Jacob saw a well in a field (Gn 29:2). In biblical symbolism, the well represents the Law. In the midrashic tradition, the well represents the gift of the Torah, the life-giving water of the law, divine revelation and wisdom. This symbolism appears in the traditions related to Abraham (Gn 221:22-31), where the patriarch vindicates his claim to the well of Beersheba. The Midrash Rabbah comments on this passage as follows:

"The shepherds of Abraham argued with those of Abimelech, and each shouted, 'The well is ours!' Then Abraham's shepherds said, 'It belongs to those for whom the water will rise when their sheep approach to drink.' On seeing the flocks of Abraham, the water rose immediately. The saint, may he be blessed, said to it: 'You are a sign for your children that the well will rise for them, since it is written, Rise, O well! Sing for him'"

Another tradition lists "five miracles" performed by Jacob when he left Beersheba (Gn 28:10). The third and fourth are symbolisms of the well with reference taken from the scene in Genesis 28:29.

"Third miracle: the stone that had to be rolled from the mouth of the well when all the flock had gathered, he rolled it with only one arm. Fourth miracle: the well overflowed and the water rose up in front of him, and it overflowed every day that he was at Haran" (Jerusalem Targum on Genesis 28:10.)

From this well, Jacob's descendants—and in particular Moses, Aaron and Miriam, the great leaders of the Exodus—will draw. First of all, Rachel waters her flock (Gn 29:9). Rachael, as the text says, gives Jacob the inspiration and strength needed to open the well.

The meeting between Jacob and Rachel, the beautiful shepherdess, takes place by the well and materializes in a service given to her father's sheep. If the well symbolizes the inexhaustible source of the Torah, the combined presence of Jacob and Rachel recalls the necessary mediation of both man and woman for the water from the well to actually become accessible to the sheep. (Note that Jesus is also called the "beautiful" shepherd. This is the literal translation from the Greek poimen kalos, which means beautiful and good shepherd.)

The water is undoubtedly a free gift of God. In fact, as the Jewish account referred to above explains, it rises freely for the sheep of Abraham and those of his sons. Even so, for this water to be accessible, someone needs to move the stone from the well. This is the joint labor of Jacob and Rachel. On seeing her, Jacob immediately removes the stone from the well, and the sheep of her flock are the first to receive water. Only after this is done do the two embrace and greet each other. Father Alberione and Teresa Merlo (Mother Thecla) "met" in a similar way.

MEDTATIO/WAY: ENTERING INTO A DIALOG WITH THE WORD OF GOD

*Give thanks to God as you recall those who shared the faith with you. Thank God for your parents and all those who have been your mother and father in faith.

* Looking over the course of your life, can you say with Jacob that God has been your Shepherd from the beginning of your existence until today?

* Communicate this presence of God to others. Theologians and others may describe God and present certain teachings about him to me, but only the God of my father and mother can touch my heart with their faith. How do you communicate your experience of God to your children and loved ones?

* How do you live God's presence in your life? In what moments do you experience him near? When has God been silent or distant?

* Thank God for the moments of consolation and for the moments of trial and desolation.

ORATIO/LIFE: ENTERING INTO A TIME OF PRAYER

Slowly pray Psalm 23, "The Lord is my shepherd." In Psalm 23 David praises God for being his shepherd. David received this faith in God from his ancestor in the faith, Jacob. As we read in the scriptures, the faith of the fathers became the experience of the sons. As you pray this psalm, reflect on ways to communicate your faith to others.

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