Proper 10C / Ordinary 15C / Pentecost +7
July 11, 2010
Amos 7
Fretheim, Terence E., "The Prophets and Social Justice: A Conservative Agenda," Word & World, 2008.
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If you haven’t taken a look at this article in connection with other texts, this is a particularly helpful week, I think, to do so. (Note also the references to the 1 Kings stories we have just read.) “...anyone who does not attend carefully and explicitly and publicly to issues of social justice in our life together betrays the cause of conservatism…"
Tiemeyer, Lena-Sofia, "God's Hidden Compassion," Tyndale Bulletin, 2006.
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Summary: “The present article looL· at the divine restriction on intercession, attested in Amos 7:1-8:3; Jeremiah 7:16; 11:14; 14:11-12; Ezekiel 3:22-27; 24:27 and 33:21-22, and suggests that it is best understood as a way in which God safeguards his punitive plans from the forces of his own compassion. The divine declaration in Amos 7:8 and 8:2 is motivated by prudence: after having succumbed twice to Amos' intercession, God forestalls intercession as a means to protect himself and his plans of punishment..”
Deuteronomy 30
Wells, Bruce, "Deuteronomy 30:6-14, Between Text and Sermon," Interpretation, 2007.
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A 2007 “Between Text and Sermon” article on the Deuteronomy text. “Human power will fail and fail again. The power to succeed must come from YHWH, and our author seems absolutely sure that it will. We might want to call his outlook overly optimistic or even naïve. In the end, maybe he did not get it all exactly right. But let us not rush to judgment. After all, good answers to big problems are hard to find.”
Psalm 82
Craig, Kenneth M., Jr., "Psalm 82, Between Text & Sermon," Interpretation, 1995.
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A 1995 “Between Text & Sermon” article about Psalm 82. “God takes seriously the mistreatment of the powerless. Injustice shakes the very foundation of the cosmic order. The issue of who governs in the affairs of men and women is a central concern of Psalm 82, and its component parts outline the theme of God's concern for justice in human society.”
Miller, Patrick D., Jr., "When the Gods Meet: Psalm 82 and the Issue of Justice," Journal for Preachers, 1986.
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“What does all this talk about the gods and the council of the gods have to do with monotheism? It seems strangely incongruous as an expression of faith of a people who claimed the Lord of Israel as God of the universe and worthy of the worship of all peoples. What in effect is happening, however, is that the issue of whether the universe is ruled by one or many, whether the ground of being is divided or whole, whether the object of ultimate human loyalty and devotion is single or divided, whether the human community is seen to be under the claim of one Lord or several, is being addressed head-on in these verses.”
Colossians 1
Roth, Robert Paul, "Christ and the Powers of Darkness: Lessons from Colossians," Word & World, 1986.
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Background and exegetical/hermeneutical insights about the book of Colossians. A very helpful introduction to the book, with specifics about this week’s text beginning on page 340. “The Greek aorist form errusato ("delivered") requires us to think of an eschatology that has been realized, and so the reference is to our deliverance by baptism from the death of our sinful lives to the new life in Christ. Whereas before we were living under the dominion of malicious perversity, now we are liberated to live in the light with conduct that is pure and holy.”
Luke 10
Ateek, Naim, "Who Is My Neighbor?" Interpretation, 2008. (Issue focus: "Neighbor")
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Check out this article from the 2008 edition of Interpretation, issue focus, “neighbor.” “When examined in light of the Israeli-Palestinian conflict, the term ‘neighbor’ raises questions of exclusivity and inclusivity, one's understanding of God, and responsibility toward the ‘Other.’”
Knowles, Michael P., "What Was the Victim Wearing? Literary, Economic, and Social Contexts for the Parable of the Good Samaritan," Biblical Interpretation, 2004.
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Introduction: “The following study addresses in turn specific scriptural, economic, and social contexts for Luke's parable of the Good Samaritan (Luke 10:30-35). Although the parable clearly focuses on what Shakespeare's Portia calls "the quality of mercy,"1 references to 2 Chronicles 28, to Samaritan economic interests in the Second Temple period, and especially to contemporary conventions of dress each add significantly to our appreciation of how its earliest hearers/readers might have understood the parable. Critical categories formulated by Russian literary theorist Mikhail Bakhtin will assist in clarifying the function of these references both within the narrative and for subsequent readers of Luke's text.”
McFarland, Ian A., "Who Is My Neighbor?: The Good Samaritan as a Source for Theological Anthropology," Modern Theology, 2001.
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“To know what it means to be a person, one needs to look to Jesus. Because his life is not only the supreme example, but also (and, indeed, primarily) the source of our own identity as persons, it is only on the basis of his prior activity on our behalf that we find ourselves in a position to be challenged by him to ‘go and do likewise’.”
Moessner, Jeanne Stevenson, "Preaching the Good Samaritan: A Feminist Perspective," Journal for Preachers, 1995.
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“Preaching the Good Samaritan of Luke 10 from a feminist perspective takes us to the periphery of the parable, to the side of the road alongside the one stripped, beaten, and left for dead. The Good Samaritan leads us into the interconnection of love of God, self, and neighbor. The Good Samaritan balances care of the other with care of self. The Good Samaritan relies on a sense of teamwork or community in ministry and healing. All of these emphases are feminist concerns. As only a preacher can intuit, this Lukan passage is replete with points for the Sunday sermon.”
Powery, Emerson, "Under the Gaze of the Empire: Who Is My Neighbor?" Interpretation, 19:18. (Issue focus: "Neighbor")
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A look at various New Testament texts in the context of Leviticus 19. “What is to be gained from these NT passages on the neighbor and the alien? Christian relationships, according to these passages, depend on love, not power.”
Resmer, Adele Stiles, "Who Is Our Neighbor? Preaching on the Good Samaritan," The Living Pulpit, 2002.
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“We are invited into a much more difficult task of engaging in a conversation about what it means to be a compassionate neighbor, who as a result of compassion is driven to respond. It is at least about opening ourselves to the potential change in identity that compassion creates in us, about giving up control and being willing to be open and vulnerable. Even the title of this article is thrown askew by these new findings. It should read, ‘The Compassionate Neighbor: Preaching on the Good Samaritan.’”
Weeldreyer, Seth E., "Luke 10:25-37, Between Text & Sermon," Interpretation, 2008.
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A 2008 Interpretation “Between Text & Sermon” article on the Luke text. “Paul Ricoeur emphasizes that stories constitute the identity of a community. Stories inspire life lived when they "reveal universal aspects of the human condition…A journey through the parable of the Good Samaritan offers us three such intersections: a) Jesus' hermeneutic, b) human need, and c) the high road of faith—from Jerusalem to Jericho.”
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