Skip to main content

The Parable of the Sheepdog With a White Collar


A report came out in the newspaper that there was a bishop who was attracted to other men and who was living with another man.  The bishop claimed that he was in a ‘relationship’ with the other man even though not sexually involved with him.  The disciples had great fun joking about this improbable arrangement, but their master was sad.  He said, ‘Among you there must not be even a hint of sexual immorality, or of any kind of impurity, because these are improper for God's holy people.’

Then the master told his disciples a parable.  ‘A blacksmith in this town had a sheepdog that was very well trained.  It won many medals and wore a beautiful white collar, of which it was very pleased.  The dog was very sure of itself, especially its ability to stay in control of situations no matter how chaotic things became.  Eventually, the dog took to playing in traffic.  ‘Look at me,’ the dog would say, ‘I am in control and safe even in the traffic on this busy highway!’

The master then stopped telling the story.  After a while, Peter asked, ‘Well, did the dog get run over?’  ‘Maybe,’ said the master, ‘but that is not the point of the story.’  The disciples looked at one another, wondering what the point was.  The master got up and walked away.


The next day, the disciples were walking along the road as they left the town of Abergavenny, Wales.  They suddenly smelt a foul odour and noticed a dead dog by the side of the road with a white collar.  ‘So,’ said Peter, ‘he did get killed!’  The master replied, ‘That is only a consequence to himself, sad as it may be.’  Then the disciples looked up and saw, behind a low fence, five puppies standing with their front paws on the fence, wagging their tails, and barking at the passing cars.


Comments

Popular posts from this blog

‘For freedom Christ has set us free’: The Gospel of Paul versus the Custodial Oversight of the Law and Human Philosophies

  Introduction The culmination of Paul’s argument in Galatians, and particularly from 3.1-4.31, is: ‘ For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery’ (Galatians 5.1). This essay seeks to understand Paul’s opposition to a continuing custodial role for the Law and a use of human philosophies to deal with sinful passions and desires.   His arguments against these are found in Galatians and Colossians.   By focussing on the problem of the Law and of philosophy, we can better understand Paul’s theology.   He believed that the Gospel was the only way to deal with sin not simply in terms of our actions but more basically in terms of our sinful desires and passions of the flesh. The task ahead is to understand several large-scale matters in Paul’s theology, those having to do with a right understanding of the human plight and a right understanding of God’s solution.   So much Protestant theology has articulated...

Alasdair MacIntyre and Tradition Enquiry

Alasdair MacIntyre's subject is philosophical ethics, and he is best known for his critique of ethics understood as the application of general, universal principles.  He has reintroduced the importance of virtue ethics, along with the role of narrative and community in defining the virtues.  His focus on these things—narrative, community, virtue—combine to form an approach to enquiry which he calls ‘tradition enquiry.’ [1] MacIntyre characterises ethical thinking in the West in our day as ethics that has lost an understanding of the virtues, even if virtues like ‘justice’ are often under discussion.  Greek philosophical ethics, and ethics through to the Enlightenment, focussed ethics on virtue and began with questions of character: 'Who should we be?', rather than questions of action, 'What shall we do?'  Contemporary ethics has focused on the latter question alone, with the magisterial traditions of deontological ('What rules govern our actions?') and tel...

The New Virtues of a Failing Culture

  An insanity has fallen upon the West, like a witch’s spell.   We have lived with it long enough to know it, understand it, but not long enough to resist it, to undo it.   The very stewards of the truth that would remove it have left their posts.   They have succumbed to its whispers, become its servants.   It has infected the very air and crept along the ground like a mist until it is within us and all about us.   We utter its precepts like schoolchildren taught their lines. Its power lies in its claims of virtuosity, distorted goodness.   If presented as the vices that they are, they would be rejected.   These virtues are proclaimed from the pulpits and painted on banners or made into flags.   They are established in our schools, colleges, universities, and seminaries.   They are the hallucinogen making our own cultural suicide bearable, even desirable.   They are virtues, but disordered, or they are the excess or deficiency of...