In the time since Date::Lectionary was added to CPAN, I’ve been working hard to get a perfect Kwalitee score and make a really solid distribution. Documentation on how to make a module are all over the place and I’ve yet to see a good, single article or post to explain how to do it. This is my attempt, I hope you find it useful.
Required Files
README
I like keeping my POD within the code of the module I’m developing and having the README file(s) automatically generated from that. Below is a simple shell script I’ve developed as part of my authoring process to generate well-formed readme files in Markdown, POD, and plaintext. Having all three formats means that GitHub and MetaCPAN both have what they need to render my README as best as possible.
Let the words of my mouth and the meditation of my heart be acceptable in your sight, O Lord, my rock and my redeemer. Amen.
Today is the fourth Sunday of Easter, often called “Good Shepherd” because of the gospel reading.
Though each Sunday is a sort of mini-Easter, the Sundays from Easter until Pentecost are especially so.
The question to answer today, is what does a good shepherd have to do with the death and resurrection of Jesus?
First, let’s get our bearings about where we are in John’s gospel.
In the previous two chapters, Jesus has been teaching in the temple and, naturally, his favorite friends the “scribes and the Pharisees” have tagged to ask him potentially entrapping questions.
In the midst of this, things get a little hot in the temple — Jesus nearly gets stoned — so Jesus leaves.
On his way out, Jesus heals a man from blindness, which of course the priests and other religious authorities do not believe. In chapter ten, Jesus is responding to these events.
Not only these events, but he is responding to some inquisitive Pharisees who seem to have started questioning their initial impressions of who Jesus is.
So, the initial context of this is Jesus taking the time to teach those who in our modern reading we automatically cast as the bad guys.
What hope this gives people like us who often find themselves on the wrong side of God’s will!
He is always there waiting to answer our honest advances for relationship. Even when we’re not yet fully committed.
Now for a little context around when all of this is taking place.
This whole scene in and around the temple is taking place during what we would now call Hanukkah.
I won’t go into the whole story, but at this point the feast was about 200 years old.
It had been established about 160 years before Jesus’ birth.
Hanukkah means “dedication” and is a celebration, among other miraculous parts of the story, of the cleansing of the temple after conquering Greek forces took over the temple, erected an alter to Zeus there, led sacrifices of pigs, and banned Judaism.
During Hanukkah one of the readings would have been from Ezekiel 34, I’ll read the first ten or so verses to better set the stage for the imagery that would have been fresh in Jesus and the Jews around him heads’
[READ EZEKIEL 34:1-11,30-31]
Let’s go back to John keeping all the background we now have, plus Ezekiel in our minds.
[READ JOHN 10:11-13]
This is a little more clear, now, isn’t it?
Jesus is not happy with how his people have been shepherded by the religious establishment of Jerusalem.
Jesus might even be implying that to outwardly worship God in the temple while neglecting to feed God’s sheep outside its walls is equivalent to desecrating the temple.
Jesus might be implying that it’s time for a new Hanukkah, a new rededication.
Jesus is the “good shepherd”. Now, the Greek here is more than our word “good.” Here it is not only a “good” shepherd, but an “ideal” and “noble” shepherd. Jesus is the model.
To complicate things further, a shepherd isn’t just a shepherd. In Hebrew poetry and scripture (Psalms, for example) shepherd is a near universal symbol of the king. You know, like David, the shepherd boy made king through whose line Jesus is attached.
[READ PSALM 23]
Now this thread of shepherds and kingship winds its way through David, the Psalms, failing Hebrew kings, exile, Ezekiel, Greek invasion, temple desecration, Hanukkah, and finally reaches its destination in Jesus.
This is the beauty of Holy Scripture.
This is God working through his narrative with his people to work out our salvation.
Jesus is the very ideal of kingship, the very truth of a shepherd.
“I know my own and my own know me, as the Father knows me and I know the Father”
I can’t help but notice the language here of ownership and naming God the Father.
Maybe it’s because my son was baptized two Sundays ago, but I’m moved back to Mark 1:9-11.
[READ MARK 1:9-11]
My son.
It is as if here, in baptism, we become adopted children of God.
We are Jesus’ because we know him as the true shepherd.
Jesus’ knows the Father and he knows us.
“I know my own and my own know me, as the Father knows me and I know the Father; and I lay down my life for the sheep.”
In baptism, we are adopted as children of God and enter Jesus’ death.
No longer enemies, strangers, or foreigners, we are now God’s adopted children through water, blood, and Spirit. The baptized are part of God’s flock.
This is the great Easter message.
On this fourth Sunday of Easter, remember your baptism.
Jesus knows us. We are his forever.
Remember you are God’s child.
We are still wet from our baptism.
We are soaked, because the Good Shepherd is continually washing us clean with his blood.
He knows us, and yet he still loves us.
He knows us and never forgets us.
When we are scared, when we are alone, the Good Shepherd is there beside us to remind us that we are adopted children of God.
God did not forsake his son in the tomb and he will not forsake us either.
Hear again the words of Scripture: “I am the good shepherd. The good shepherd lays down his life for the sheep. […] I know my own and my own know me, as the Father knows me and I know the Father; and I lay down my life for the sheep.”
“And they shall know that I, the Lord their God, am with them, and that they, […] are my people.”
As it appropriate for Easter, we end with the resurrected Jesus amongst his disciples: [READ JOHN 21:15-17]
In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
For the modern theologian, Bartolomé de las Casas presents quite a number of difficulties. Las Casas’ turn from a participant and supporter of the Spanish encomienda system of Indian enslaved labor to an ardent opponent and the theology behind it is to be greatly admired. Las Casas’ theological anthropology provides a foundation for a theology whose trajectory points to the imago Dei within each human being and the equality of value of all within the Kingdom of God and all who the Kingdom looks upon. However, in the same era of his life that las Casas was fighting in word and action for the liberation of the Indians and their recognition ontologically and theologically as human beings of equal worth to Spaniards, las Casas continued to support the enslavement of Africans and others. The struggle for those engaging with las Casas is how to recognize the light and surplus of his theology without “tainting” the engagement with the deathly theologies and worldviews that support enslavement. Las Casas’ turn of heart towards African slavery later in his life presents a platform to reevaluate his theological anthropologies directed towards Indians. Starting at a point of grace, las Casas’ change of opinion towards African slavery presents a path towards talking about race in theology and to a hope of reconciliation between theological opponents.
Let the words of my mouth and the meditation of my heart be acceptable in your sight, O Lord, my rock and my redeemer. Amen.
Nailed to a cross, bleeding, hurting, mocked, physically suffering for hours, Jesus breaks his silence.
“My God, my God, why hast thou forsaken me?”
On the cross, dying for the treason of being a Messiah when he was truly so much more. Jesus, in his greatest moment of terror continues to identify with humanity; with us; with you; with me; yes, even with them.
Recently I bought a little Windows tablet on sale for $60 as a device to play around with Windows 10 on and for — hopefully — testing a future UWP or PWA Windows version of LectServe. I’ll give a review of the NuVision tablet at some point in the future, but after I spent two! days getting Windows updated to the newest release, I quickly enabled the Windows subsystem for Linux and installed Debian.
Martin Luther’s Small Catechism – though short and concise – presents a clear window into Luther’s understanding of Christ’s nature and how that nature works itself out in the ordo salutis. Historically, Luther’s writings on the Sacrament of the Bread and Wine followed the path of the Reformation debates on the Mass as a sacrifice and how – or even if – Jesus was present in the Eucharistic elements. Theologically, however, Luther’s views on Sacraments, specifically the Eucharist, can best be understood through his Christology. Martin Luther rejected the Mass as a sacrifice and strongly affirmed the corporeal presence of Christ in the bread and wine of Eucharist. Luther rejected both Catholic and Reformed Eucharistic theologies because of his deeply incarnational Christology. For Luther, because Jesus was fully divine and fully human and because he suffered and died on the cross for humanity’s salvation, the Mass simply could not be a salvific sacrifice and the Eternal Word could not be separated from his final testament of bread and wine.
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