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Proper 11C / Ordinary 16C / Pentecost +8
July 18, 2010
Full List of Link Recommendations
Amos 8
Premnath, D.N., "Amos and Hosea: Sociohistorical Backgorund and Prophetic Critique," Word & World, 2008.
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Helpful background reading. “While the eighth century B.C.E. was a time of great prosperity and luxury, the effects were felt by only a minority of the population. This is what gave rise to the harsh outcries of Amos and Hosea in favor of the poor.”
Satterlee, Craig, "Amos 8:1-12, Between Text and Sermon," Interpretation, 2007.
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A “Between Text and Sermon” article from Interpretation, 2007. “
As I sip my cappuccino, the parallels between the marketplace in Samaria and American society and our global economy strike me as inescapable. ‘Repent!’ I want to rail. "Faith has as much to do with the shop and the shekel as it does with the sabbath and the sanctuary!" (Limburg, 121). There is only one problem with this proclamation. I find no call to repentance in this passage…”
Sherwood, Yvonne, "Of Fruit and Corpses and Wordplay Visions: Picturing Amos 8.1-3," Journal for the Study of the Old Testament, 2001.
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Abstract: “This paper was never designed to be read but ideally to be heard and seen: in this silent format the words can be looked at alongside the images that are meant to do much more than passively 'serve' as illustration. The paper is a consideration of the relationship between the ear and the eye and an exploration of Amos 8.1-3 as audio-vision. The passage, which is usually read as a 'wordplay vision' (a term that is oxymoronically revealing in itself), can also be imagined as a still life with fruit with the caption 'women wailing, corpses lying everywhere'. By comparing Yhwh's bizarre vision-works with similar (in fact, obligingly similar) artworks by René Magritte, I explore the vision as a way into both the convulsive poetics of Amos (the book set over the earthquake) and, on an even larger scale, the whole poetics of prophetic/divine speech.”
Genesis 18
Arterbury, Andrew E., "Abraham's Hospitality among Jewish and Early Christian Writers: A Tradition History of Gen 18:1-16 and Its Relevance for the Study of the New Testament," Perspectives in Religious Studies, 2003.
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“…A working knowledge of the texts that make up the tradition history of Abraham's hospitality can provide New Testament scholars with helpful perspectives on a variety of texts….”
Reynolds, Thomas E., "Welcoming without Reserve? A Case in Christian Hospitality," Theology Today, 2006.
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“Abstract: In an interconnected and diverse world, Christians are called to hospitality. Yet this is no easy matter, for welcoming the stranger requires becoming vulnerable. A particular case in Christian hospitality illustrates the point. Hosting a Jewish funeral, a church community elected to cover its sanctuary's cross. While such an action can be seen as scandalous, an act of bad faith, I argue instead that it embodies hospitality—scandalous, indeed, but in a positive sense. On several accounts, this instance of covering the cross opens up new ways of thinking about being Christian in a religiously diverse world.”
Vogels, Walter A., "Hospitality in Biblical Perspective," Liturgical Ministry, 2002.
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“The more we look at the type of hospitality that includes being accepted as a stranger in another country or culture, the more we realize that this is a complex cultural and social issue.”
Colossians 1
Christensen, Richard L., "Colossians 1:15-28," Interpretation, 2007.
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A “Between Text & Sermon” article from Interpretation, 2007. “God's plan is not to destroy the various powers in opposition, but to renew and transform them by putting them into right relationship and proper order. Salvation is not escape, but participation in the right relationships with all things. In Christ, God has established dominion over the other powers of the world, so that we will know what is our appropriate relationship to the powers and to God—thus keeping the first commandment.”
Maier, Harry O., "A Sly Civility: Colossians and Empire," Journal for the Study of the New Testament, 2005.
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Abstract: “This article relates Colossian vocabulary, motifs and theological themes to the cultural situation of the cult of the emperor. The author's language and conceptualization of reconciliation as a cosmic and earthly peace (Col. 1.15-23) reflects an imperial backdrop and utilizes civic vocabulary typical of Greek and Roman treatments of concord. His representation of Jesus' death as a Roman triumph (2.15), and the incorporation of all humankind— including barbarians and Scythians—in a trans-ethnic unity (3.11) similarly reflects the geopolitical notions of a worldwide Roman Empire. The imperial imprint on the Household Code (3.18-4.1 ) is recognizable through attention to numismatic representations of Nero and his consort enjoying a divinely appointed familial concord. Though used by court theologians like Eusebius of Caesarea to legitimate a Christian application of Empire, the letter may be read as a destabilization of Empire inasmuch as it derives imperial-sounding ideals from the crucifixion of Jesus.”
Toews, John E., "The Politics of Confession," Direction, 2009.
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Toews argues that the “confessions of the earliest church were simultaneously theological and political statements.” “The confession of Jesus as Lord calls us to a new allegiance that we need to express in public and political ways.”
Luke 10
Carter, Warren, "Getting Martha out of the Kitchen: Luke 10:38-42 Again," The Catholic Biblical Quarterly, 1996.
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“The larger question of this story's place in the presentation of women in Luke-Acts as a whole remains for further investigation. That task will be difficult, given the ambiguities of the text and the presuppositions of all interpreters. What cannot be overlooked in the debate, however, is that this story utilizes two women, Martha and Mary, to provide positive instruction about partnership in ministry and leadership.”
Chung, Sook Ja, "Bible Study: Women's Ways of Doing Mission in the Story of Mary and Martha," International Review of Mission, 2004.
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“Jesus accepted Mary's love as a person, as a minjung, but not because he was son of God, nor king of Judea, as was expected by his male disciples. Therefore the "only one thing", that Mary chose was to love Jesus as the oppressed (Matt. 25:31-46).”
Fiorenza, Elisabeth Schüssler, "A Feminist Critical Interpretation for Liberation: Martha and Mary: Lk. 10:38-42," Religion and Intellectual Life, 1986.
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From 1986: “While this re-visioning of the Mary and Martha story is articulated in terms of women's contemporary experience, the following account attempts a feminist re-telling of the Mary and Martha story that allows us to discard the message that divides, subordinates and alienates one sister from another. It allows us to understand the struggles of women in Luke's time and our own struggles against patriarchal subordination, silencing, and oppression as one and the same struggle for liberation and wholeness. It lifts out of the distorted web of history women of power and action and calls us to solidarity with them. One might want to quibble with its historicizing narrative but I suggest it is a useful example for illustrating a hermeneutics of creative actualization…”
Hearon, Holly E., "Between Text and Sermon: Luke 10:38-42," Interpretation, 2004.
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A 2004 Interpretation “Between Text and Sermon” article. “This places special responsibilities on those who preach and teach: not to avoid the text; to be alert to the different ways in which the text may impact specific groups within the congregation; to consider the complexities of the text, and resist over-simplification; to hear the text not simply as a story about two women (for women), but as a story about the Christian community, directed towards all believers. (Consider whether you would you preach this text differently if the two characters were named Jake and Jeremy).”
Howell, Maxine, "Towards a Womanist Pneumatological Pedagogy: Reading and Re-reading the Bible from British Black Women's Perspectives," Black Theology, 2009.
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Abstract: “This article illustrates British Black women's hermcneutical approach to reading and retelling biblical narratives in such a way that they unearth rather than bury the vitality and centrality of women, Black people and the poor in the fulfilment of the gospel. Based on an ethnographic study of six Black women (including the author) in one-to-one Bible study sessions engaging with the Mary and Martha texts, it highlights how Black women rely on an experiential knowledge base that reflects a Black feminist epistemology, which moves, in turn, towards a Womanist Pneumatological Pedagogy (WPP). Thus, it argues that the key anti-oppressive reading strategy employed by Black women is an expanded experiential imagination which allows them to transpose and/or link their marginalized experiences/stories onto/with the marginalized biblical characters. In this way they enhance their understanding of God.”
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