Here are some starting places for study at ATLA this week. If you are the graduate of an accredited U.S. theological school, you may have free access to these articles through your school. Check ATLAS access options. You can find full lists of ATLAS recommended articles for this week at The Text This Week's page for this week's texts.
Trinity Sunday / Pentecost +1
June 19, 2011
Links to lots of good articles on all of the texts at ATLAS at http://www.textweek.com/yeara/trinitya.htm#Recommended_articles but I’ve chosen an interestingly diverse collection of articles on Matthew 28:16-20 for this Sunday.
Matthew 28:16-20
- Day, Dan, "A Fresh Reading of Jesus' Last Words: Matthew 28:16-20," Review & Expositor, 2007.
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Abstract: “Often cited as an answer to questions, the text commonly known as the Great Commission (Matt 28:16-20) actually raises important questions. How does it function as a conclusion to the Gospel of Matthew? Was it intended to be a missiological blueprint for doing evangelism in the twenty-first century? Who are "the nations" on whom the Eleven are to focus their disciple-making efforts? What is to be the character and intended outcome of this effort? A careful reading of these familiar verses is offered with attention directed toward many overlooked narrative details. The result of this exegetical precision, as opposed to the traditional "eisegetical" presumption, is a fresh hearing of Jesus' important words. Critical to a proper understanding of this text is the overarching call to "Go" in a Christ-like manner. Moreover, the call to teach suggests an evangelical pedagogy that is less polemical and more patient than many modern evangelistic strategies.”
- Carter, Warren, "Matthew and the Gentiles: Individual Conversion and/or Systemic Transformation?" Journal for the Study of the New Testament, 2004.
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Abstract: “Matthew's relationship to the Gentile world has been a somewhat neglected dimension of recent discussion. When the topic has been examined, two issues have been to the fore, namely whether Matthew's largely Jewish community engages in mission to convert Gentiles, and if so, on what terms do converted Gentiles belong to the community. It is argued here that the individualistic and religious focus of the discussion ignores Matthew's macro-theological and socio-political framing of, and systemic engagement with, the Gentile (Roman imperial) world. Discussion of seven aspects of the Gospel (1.1; evoking Isaiah in 1.23 and 4.15; Satan's role; representative Gentiles; Pilate; parousia; discipleship in the meantime) sustains the argument that Matthew engages the Gentile world systemically with a much broader focus on God's just and transforming reign.”
- Krentz, Edgar, "'Make Disciples' -- Matthew on Evangelism," Currents in Theology and Mission, 2006.
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“We shall therefore read Matthew back from his conclusion in Matt 28:16-20. This mode of reading is significant, because the Gospel ends with Jesus sending disciples (not apostles!) out to make other disciples, i.e., to replicate themselves.”
- Levine, Amy-Jill, "'To All the Gentiles': A Jewish Perspective on the Great Commission," Review & Expositor, 2006.
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Abstract: “Matthew's ‘Great Commission’ (28:16-20) traditionally serves as the mandate for Christians to proclaim the Gospel of Jesus to ‘all the nations/' including G-d's "chosen people/' the Jews. Both historical- and literary-critical analyses of Matthew's narrative, however, suggest that this emphasis is misplaced. Matthew's Jesus enjoins his followers to ‘make disciples of all the Gentiles’ for the mission has shifted away from Israel. Whereas Jews remain within the missionary purview, they are not its principal focus. As an expansion of the Mission Discourse of chapter 10, the Commission highlights Jesus' commands concerning social justice, healing, and compassion. Using these points as its base, this essay also explores the reasons why Jews and Baptists fail to understand each other, how Baptists might effectively implement the command to ‘make disciples,’ the means by which ‘teaching them’ is best accomplished, the import of the notice that the new disciples are to be ‘baptized in the name of the father, son, and holy spirit,’ and the meaning of ‘obey all that I have commanded you.’
- Sharma, Arvind, "Christian Proselytization: A Hindu Perspective," Missiology, 2005.
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“Proselytization in some form is usually perceived as an inalienable aspect of Christian identity, yet this aspect of Christianity is quite baffling to the modern Hindu, who is not disposed to doubt the salvific potency of other religions. This paper is an attempt to try to create some openings in this wall of mutual incomprehension so that both sides gain a better appreciation of the others' position and to indicate the ‘concessions’ they could make to each others' position without compromising their own integrity.”
- Sparks, Kenton L., "Gospel as Conquest: Mosaic Typology in Matthew 28:16-20," The Catholic Biblical Quarterly, 2006.
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“Jesus actually fills several typological roles in the so-called Great Commission. He is indeed the new Moses, but he is also Daniel's ‘son of man’ with ‘all authority’ as well as the conquering namesake of Joshua. When we add these biographical images to Matthew's explicit association of Jesus with King David (esp. 21:1-22) and his implicit association of Jesus with Joseph (in the birth narrative), with Elisha (who followed Elijah, i.e., the Baptist), and perhaps with Abraham/Isaac (Jesus as the sacrificed son), it becomes clear that Matthew's Jesus was every Jewish hero rolled into one. Jesus could be all of these things because only he among them could utter the divine promise that he would be with his people during their quest among the nations.”
- Shore, Mary Hinkle, "Preaching Mission: Call and Promise in Matthew 28:16-20," Word & World, 2006. (See also entire issue of Word & World, 26.3, 2006, issue focus Mission in the Congregation.)
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“Jesus' Great Commission provides substance for many sermons (not just one) on Christian mission, and the deeper our understanding of the commission in the context of Matthew's Gospel, the richer those sermons. In all of them, done faithfully, Christ will, as he promises, be with us to shape and inspire our witness.”
- Campbell, Cynthia M., "Matthew 28:16-20: Expository Essay," Interpretation, 1992.
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“The theological reasons for affirming God's triunity are numerous. But the impact of this symbol finally depends on lived experience. My own began with the Rublev icon where the three Persons are depicted as the three angels who were entertained by Abraham and Sarah under the oaks at Mamre (cf. Cren. 18). The faces of the Three are identical; they differ in dress and posture. Most of what has been said here about trinitarian doctrine is somehow reflected in this painting…”
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