textweek

World Communion Sunday

Links to resources for World Communion Sunday: http://www.textweek.com/festivals/worldcommunion.htm 

Worship & Preaching / Study resources for Psalm 137

Some resources for Psalm 137: http://www.textweek.com/writings/psalm137.htm . I've especially appreciated reading Kate Huey, Debbie Blue and Brad Braxton on this psalm this week. How might you use it in preaching/worship? What do you do with that last verse?

ATLAS recommendations for Oct 3 - Proper 22 Ordinary 27 Pentecost +19

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.

 

Proper 22C / Ordinary 27C / Pentecost +19
October 3, 2010

Lamentations 1, 3 

Miller, Charles William, "Reading Voices: Personification, Dialogism and the Reader of Lamentations 1," Biblical Interpretation, 2001.
  EBSCO ATLASerials, Religion Collection
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“The simultaneity and unfinalizability of Lamentations 1 function to create a ‘live event, played out at the point of dialogic meeting between two ... consciousnesses,’ which, in turn, serves to draw the reader into that dialogic event as one of the wills that clash in the confrontation of disparate perspectives. The ‘meaning’ of Lamentations 1, therefore, does not ultimately reside in the viewpoint of either one of the speakers, but rather in the dialogue that the two voices initiate with the reader—a dialogue, moreover, that rejects the binary hierarchizing of ‘either ... or’ and embraces the unfinalizable interaction of ‘both ... and.’ The recognition of the multivocality and polyvalence of this text, in other words, helps one better understand the power this poem has exercised over so many persons in the past—a power that rests not merely on its remarkable poetry, but, to borrow from M. Servodidio's description of Ana Rossetti's poetry, a power that is ‘predicated on the adoption of a double-voiced discourse that promotes mediation rather than ideological settlement of hierarchal binary oppositions.’”

Bergant, Dianne, C.S.A., "The Challenge of Hermeneutics: Lamentations 1:1-11: A Test Case," The Catholic Biblical Quarterly, 2002.
  EBSCO ATLASerials, Religion Collection
  EBSCO ATLA Religion Database with ATLASerials 

 “What, if anything, do these constructive approaches have to contribute to the task of biblical interpretation? The present address is an exercise in determining just that. It will unfold in the following four stages: (1) a brief description of aspects of the interpretive theory of Paul Ricoeur; (2) a summary of canonical hermeneutics; (3) highlighting of certain characteristics found in Lam 1:1-11; (4) interpretation of these characteristics through the lens of Ricoeur's theory; and (5) conclusions.”

Britt, Brian, "Unexpected Attachments: A Literary Approach to the Term HSD in the Hebrew Bible," Journal for the Study of the Old Testament, 2003.
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Abstract: “The biblical term HSD, variously translated 'loving kindness' and 'steadfast love', displays a wide range of biblical uses and meanings. This article concentrates on poetic and narrative texts in which HSD appears surprisingly, often to denote unexpected attachments. While HSD is a formulaic term in covenant tradition, some poetic texts, notably Ps. 89, Isa. 54, and Lam. 3, place the term in striking contrast to its immediate context. Narrative cases of unexpected HSD include the attachments between Ruth and Naomi, David and Jonathan, Abraham and Sarah (in the wife-sister scenes), Yahweh and Israel, and three episodes about spies. By attending to the literary uses of HSD, this article illuminates the place of HSD in biblical theology.”

 

Habakkuk 1-2 

Craven, Toni, "Habakkuk 1:1-11, Between Text and Sermon," Interpretation, 2007.
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“Between Text and Sermon” from Interpretation, 2007. “The reading from Habakkuk underscores the importance of faithful commitment even as it raises additional questions. Who is this prophet? Who are the Chaldeans (1:6)? Who is God for this prophet? Why did God create people like fish or crawling things (1:14)? What exactly is a watchpost (2:1)? How did the prophet write the vision so that it was plain enough for a runner to read (2:2)? Does the prophet say anything further about the faith expected from the community?”

Pinker, Aron, "Habakkuk 2.4: An Ethical Paradigm or a Political Observation?" Journal for the Study of the Old Testament, 2007.
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Abstract: “This article argues that Hab. 2.4 should be understood within the historical framework as a political observation rather than a moral paradigm. Minor emendations permit the interpretation of the critical terms OPHL and ZDK as 'court' and 'Zedekiah*, respectively. This reading allows the natural interpretation of Hab. 2.4 as a real-life situation of political advocacy, akin to that made by Jeremiah (27.12,17). It is suggested that Habakkuk's political advice to Zedekiah was perhaps later changed by a minor transposition of two letters, turning it into an ethical paradigm suitable for the new political reality.”

Psalm 137

Lyons, William John, "A Man of Honour, A Man of Strength, A Man of Will? A Canonical Approach to Psalm 137," Didaskalia, 2005.
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“The position of the psalmist is therefore ultimately left ambiguous by the canon. If divine justice is finally collective in form, it may be the psalmist, and not his offended readers, who is the one who has spoken for God. But if the eschatological judgement does not uphold infanticide as justice, the psalmist is left in an interesting position. The deity presumably has always known that a future redress is available. At best, however, the psalmist may have chosen this mode of punishment because he knows that God has already sanctioned it (e.g. in the flood narrative). At worst, the eschatological judgement on the psalmist may be that in choosing infanticide as his preferred way of regaining his honour, he was guilty of desiring a potentially unjust form of justice without the future possibility of redress for the victims. The activity of the deity in his past may have once led him to believe he was in the right. But the divine choices made at the end of history may finally prove him wrong.”

Ahn, John, "Psalm 137: Complex Communal Laments," Journal of Biblical Literature, 2008.
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 “Is the blessing-laden imprecation a real attempt at uttering genuine praise and thanksgiving in the midst of the most painful period of the community's existence, or is the psalmist (or editor) seeking genuine retribution? Historically, the Persians did not lift the sword against the Neo-Babylonians, and, thus, here is our final complex element. As modern interpreters, we should not seek to alter too quickly the tensions of such laments, self-imprecations, and communal curses, or to change the final placement of the psalm.”

Steussy, Marti J., "The Enemy in the Psalms," Word & World, 2008.
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 “Using the psalms to bring before God our fears and our hatreds allows us to express such emotions honestly and, perhaps eventually, even to pray such psalms from the enemies' point of view. In praying with Christ, we are permitted to identify with both parties to the conflicts described in the psalm.”

 2 Timothy 1 

MaGee, Gregory S., "Paul's Response to the Shame and Pain of Imprisonment in 2 Timothy," Bibliotheca Sacra, 2008.
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 Perspective on 2 Timothy from the presupposition that it is written by Paul. May provide helpful literary perspective regardless of author. “The purpose of this article is to demonstrate how an understanding of Roman imprisonment as portrayed in various ancient sources contributes to an elucidation of Paul's predicament and outlook in 2 Timothy.”

 McKenzie, Alyce M., "Between Text & Sermon - 2 Timothy 1:3-7," Interpretation, 2006.
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 “The author of these letters believes love to be the central virtue of the Christian life (1:13; 1 Tim 1:5; 1 Cor 13:1-13). The concern for self-discipline reflects the author's interest in the moderation and self-discipline admired by the Greco-Roman cultures (1 Tim 3:2; Titus 1:8; 2:12). In the context of advising a younger, less confident colleague, the author emphasizes the importance of the strength or power (dynamis) bestowed on the church leader. It is God's power at work in the one called to lead (1:8; 2 Cor 12:7-10). This is what enables church leaders to discipline opponents (2:24-25), to preserve and proclaim the message (4:2), and to endure the suffering that comes to followers of Christ (3:12), especially church leaders (1:8; Bassler, 130). At whatever stage we are in ministry and life, this passage is a timely reminder that it is God's power and message and not our own culturally shaped agenda that we are to teach by word and example.”

 Luke 17

 Robert M., "Luke 17:1-10: Expository Article," Interpretation, 1977.
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An “expository article” from Interpretation, 1977. “Perhaps also the "faith question" in verse 5 is something like give us faith that we might live as you say." At the least, if you see the entire passage as centering in Christian conduct, then faith is not to be separated from that conduct. Rather faith makes possible the forgiveness of the brother or sister and the aiding of all God's children. So when one prays for faith it is not a selfish prayer, but it is with others in mind.”

Preaching and Worship thoughts for World Communion Sunday

My starting point for reflection this week is a photo essay from Time Magazine, and Peter Menzel's "Hungry Planet." It seems to me that this is relevant not only to "World Communion" if you are using it, but also to "place at the table...", and who serves whome metaphorically and literally... Any thoughts?

Preaching and Worship Resources for October 3, 2010

For October 3, 2010:

Proper 22C / Ordinary (Lectionary) 27 / Pentecost +19:
http://www.textweek.com/yearc/properc22.htm

World Communion Sunday resources:
http://www.textweek.com/festivals/worldcommunion.htm

Saint Francis (Oct 4):
http://www.textweek.com/festivals/francis.htm includes blessing of pets/animals resources.

1 Timothy, Luke 16 and Stewardship

Resources for 1 Timothy: http://www.textweek.com/pauline/1tim6.htm . On weeks like this, when all of the readings seem to come together conveniently into one theme, and probably one you're thinking about anyway during stewardship season, what are some of the challenges of preaching? Or do you just go with it, since stewardship is important and you "have to" preach it or deal with it in some way, anyway? Any thoughts?

Preaching and Study Resources for Amos 6

Some resources for Amos. Check especially Rolf Jacobson's commentary and Tim Bulkeley's Post Modern Bible. (Click around on this one - it's cool!)

ATLAS suggestions for Sept 26 - Proper 21 / Ordinary 26 / Pentecost +18

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.

 

 

Proper 21 C / Ordinary 26 C / Pentecost +18

September 26, 2010

 

 

Amos 6

 

Greer, Jonathan S., "A Marzeah and a Mizraq: A Prophet's Mêlée with Religious Diversity in Amos 6:4-7," Journal for the Study of the Old Testament, 2007.
  EBSCO ATLASerials, Religion Collection
  EBSCO ATLA Religion Database with ATLASerials

 

Abstract: “This article supports the hypothesis that the feast described in Amos 6.4-7 was a religious event, even a marzeah banquet. The loungers' practice of drinking from mizraq vessels is singled out as a definitively syncretistic practice adopted from the nations around them. Epigraphic and iconographie evidence is used to illustrate the prevalence of drinking from ritual vessels at cultic banquets in the ancient Near East, thus explaining the ready incorporation of such a custom by the Samarían elite and bringing greater clarity to Amos's denouncement.”

 

 

O'Connor, Kathleen M., "Repentance in First-Person Plural," Journal for Preachers, 2008.
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A 2008 sermon about Amos, by Kathleen M. O’Connor. Although this sermon was prepared for the Lenten season, there are interesting interpretations and illustrations here. “In those days to come, everyone will be fed; everyone will partake in the riches of the land. This Utopian vision stands as promise that God's people live in a world intended for all and that God is acting to save and restore. This vision anticipates life, renewed, regenerated, and recreated for us all in the plural.”

 

 

Simundson, Daniel J., "Reading Amos: Is It an Advantage to Be God's Special People?" Word & World, 2008.
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“Amos speaks a difficult word to those who believe they have a special claim on God because God has a unique, covenantal relationship with them. To be chosen by God is no reason for self-satisfaction or self-righteousness. God has called us for mission, not privilege.”

 

 

Psalm 91

 

Gaiser, Frederick J., "'It Shall Not Reach You': Talisman or Vocation? Reading Psalm 91 in Time of War," Word & World, 2005.
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“God's protection as announced in Ps 91 might be misunderstood as a magical shield, keeping me from all harm—or it might be received as a gift that enables me to give myself in service of the neighbor.”

 

 

Luke 16

 

Adewale, Olubiyi Adeniyi, "An Afro-Sociological Application of the Parable of the Rich Man and Lazarus (Luke 16:19-31)," Black Theology, 2006.
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  EBSCO ATLA Religion Database with ATLASerials

 

Abstract: “The main objective of this paper is to interpret the parable of the Rich Man and Lazarus from the African perspective which the author believes is very close to the first-century Palestinian world-view and to look at its sociological implications for the contemporary African believer and Church. In doing this, the paper briefly examines the interpretation given the parable by some Western scholars before analyzing the parable based on its context. The sociological implication is therefore that since the Rich Man was actually condemned for neglecting the poor Lazarus when he could have been of help, then the contemporary African Church should take care not to neglect the poor in her midst, but take its stand in the struggle against oppression and poverty. It also gives a veiled warning to the Western Church which appears complacent and unruffled about the plight of their covenant brethren in Africa.”

 

 

Gowler, David B., "'At His Gate Lay a Poor Man': A Dialogic Reading of Luke 16:19-31," Perspectives in Religious Studies, 2005.
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“In this essay, I will analyze the literary context and function of the parable, possible intertextual connections between the parable and similar stories in the ancient world, the social and cultural implications of the story, and some ideological elements of the parable. In this way, some of the dialogues between text, culture, and ideology in Luke 16:19-31 can be explored.”

 

 

Honeycutt, Frank G., "Hellish Indifference," Journal for Preachers, 2005. Sermon.
  EBSCO ATLASerials, Religion Collection
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Sermon from 2005. “Jesus knew. The threat of hell will not change us. And ditto the promise of heaven. But perhaps something will. As we immerse our lives in this old story, allowing the pages of Scripture to shape and form us over time, something happens. We slowly come to our senses in a world of much greed. With Jesus as our guide, we can say with Paul today: "For we brought nothing into the world, so that we can take nothing out of it; but if we have food and clothing, we will be content with these." We open wide our hands once closed in fear, mistrust, and perhaps indifference—a hellish way to live. And perhaps, for the first time, we see a sister or brother, Lazarus at our gate. Or, as a certain prophet once put it: Jesus at our gate.”

Working Preacher Resources for Sept 26

I'm also fascinated this week with the issues raised by the material at www.workingpreacher.org : commentaries, podcasts, and check out, especially, David Lose's column at http://www.workingpreacher.org/dear_wp.aspx?article_id=407 . Do these commentaries spark questions, challenges, ideas?

Alyce McKenzie on Luke 16:19-31 at Patheos

For Sept 26: Check out Alyce McKenzie's reflections on the Luke passage. Does this spark any thoughts? Questions? Challenges?