The parable of the lost sheep crystallizes the Gospel as only a few others do. It reverses our usual outlook that naturally tends to think along utilitarian lines where, as Caiaphas suggested, it is better for one person to die than the whole nation should perish. From the dawn of time, sacrificial logic has worked the same way: one person dies so that the community can be at peace, at least for a time. Jesus coyly asks the question: “which of you, having a hundred sheep, wouldn’t leave the ninety-nine to look after the lost one?” The honest answer would be: Nobody. A lone shepherd couldn’t leave the ninety-nine without losing them and probably failing finding the lost one as well. And yet Jesus asks the question in such a way as to ridicule our normal way of thinking and then goes on to rhapsodize about the extravagant joy and celebration at finding the one lost sheep. It’s the same with the woman finding her lost coin. She throws a party that probably cost all ten of her coins.
This rejoicing over the lost sheep and the lost coin and the lost sinner shakes us up into realizing that it is not enough to renounce the sacrificial logic of Caiaphas. If we stop sacrificing people we think are expendable that is something but much more is asked of us. We are to actively and sacrificially care for the ones who are lost, who are considered expendable by society. In his Rule, Benedict writes powerfully about this parable in the context of a community dealing with a delinquent member. As I say in my book Tools for Peace, “Benedict captures the inner spirit of the Gospel by picturing the abbot throwing off any sense of abbatial dignity in much the same way the father of the prodigal son throws off his dignity by running out to greet the son he sees from afar.”
One might think that the good shepherd is sacrificing the ninety-nine sheep for the sake of the one. Maybe. But what really needs to happen is for the shepherd plus the ninety-nine to go after the lost sheep. In his chapters on dealing with a delinquent member of the community, Benedict turns the whole community into shepherds. Paradoxically, one of the ways (and a problematic one) is excommunication where all members must cooperate. It is important to realize this is intended as a means to reconciliation; sort of like a time out in a family which gives a trouble child an opportunity to reflect on his or her behavior. Moreover, the whole community shares the pain of the alienation. Benedict doesn’t leave it at that. He suggests that the abbot send wise monastics to comfort the excommunicated member and reason with him. Benedict then encourages the best remedy of all: prayer. This is a communal effort with the whole community praying for the one who is temporarily lost in the hope that this member will soon be found again. Reconciliation takes place in the monastic church, making this also a communal event.
Benedict gives us one example of living out a difficult scenario. In each instance, we have to find different means to the same end although Benedict’s techniques give us a sense of direction. In the Body of Christ, all of us are called upon to act the part of the good shepherd.