Proper 22A / Ordinary 27A / Pentecost +16
October 2, 2011
Studying lectionary texts? 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.
Matthew 21:33b-43
- Bridges, Linda McKinnish, "Preaching the Parables in Matthew's Gospel in Ordinary Time: The Extraordinary Tales of God's World," Review & Expositor, 2007. (Section on this text begins on p.350, but is best read in context of entire article.)
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“For people who are trying to eke out a living on the land, too poor to buy land of their own, dependent upon wealthy landowners, and a system of tenant farming, life is not so good.”
- Crossan, John Dominic, "The Parable of the Wicked Husbandsmen," Journal of Biblical Literature, 1971.
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In depth analysis, parallels with gospel of Thomas, etc. “The tradition's earliest stage is neither synoptic allegory nor gnostic example-story (either against materialism or preparing for persecution), but it is a "parable"; and this functional form, distinctive of Jesus' teaching activity over against that of late Judaism and the early church, drives towards participation rather than information. It seeks so to articulate the speaker's experience as to draw the hearer into a like encounter.”
- Reid, Barbara E., O.P., "Violent Endings in Matthew's Parables and Christian Nonviolence," The Catholic Biblical Quarterly, 2004.
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“One problem that is still unresolved concerns the nature of God. Is there a time at which God's graciousness is exhausted? Does God at the end-time set aside compassion and engage in vindictive violence?”
Philippians 3:4-14
- Babinsky, Ellen L., "Between Text & Sermon: Philippians 3:7-15," Interpretation, 1995.
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“These verses of Paul's letter to the Philippians thus remind us that we belong to Christ because of who Christ is for us. Because of Christ's claim upon us, we are freed to undertake the difficult and adventurous enterprise of knowing and becoming like Christ so that together we may be made the body of Christ for the life of the world.”
- Grieb, A. Katherine, "'The One Who Called You...' Vocation and Leadership in the Pauline Literature," Interpretation, 2005.
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“God's saving work in the death and resurrection of Jesus Christ is the disruptive grace that called Paul, his co-workers, and their churches to an unexpected new freedom and service. They must all learn how to walk the way of the cross and live in the newness of resurrection. The church's grave danger is that, expecting too little from God, it will settle for less than the gospel.”
Exodus 20:1-20
- Bass, Dorothy C., "Christian Formation in and for Sabbath Rest," Interpretation, 2005.
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“The Christian practice of keeping sabbath embodies a theology of creation, liberation, and resurrection. Keeping Sabbath forms persons and communities in faith and fosters resistance to distorted ways of living and inadequate views of human identity that implicit in the culturally dominant experience of time.”
- Brueggemann, Walter, "The Commandments and Liberated, Liberated Bonding," Journal for Preachers, 1987.
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“The preacher and the congregation can celebrate that we do not have to guess about God's main intention for us. That has been disclosed. But such faith still seeks understanding. Such commands still await specific implementation. Such liberated bonding still awaits the concreteness of covenant community toward brother and sister, toward land and property.”
- Brueggemann, Walter, "The Commandments and Liberated, Liberated Bonding," Journal for Preachers, 1987.
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“To see the Ten Commandments as declarations of freedom is far more satisfying than hauling around tons of dreary obligation and worrying about whether the springs and shocks are going to hold up on the flatbed truck.”
- Roberts, Kathryn L., "Between Text & Sermon: Exodus 20:1-6," Interpretation, 2007.
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“The second commandment is about limiting God, "You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. You shall not bow down to them or worship them; for I YHWH your God am a jealous God" (w. 4-5). Making an image of God defines what God can or cannot be. If God is male and white, then God cannot be female and Asian. Any representation, then, is sin, because it narrows the range of possible ways God can act. Human beings, in all their complexity, are the only legitimate image of God.”
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