Textweek/ATLAS links: Proper 6 Ordinary 11 Pentecost +4 June 16, 2013

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:

http://www.textweek.com/yearc/properc6.htm

Proper 6C / Ordinary 11C / Pentecost +4

June 16, 2013

Lindvall, Michael, "Scandalous Behavior," The Christian Century, 2004.
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"The woman, in contrast, offers Jesus a hospitality that is all about Jesus. It is oriented toward him, not her. There is no theological dinner talk, only her act of utter, off-putting, self-yielding devotion. She needs Jesus not to round out her personal spirituality but so she can become whole, the human being she was created to be."

Reid, Barbara E., "'Do You See This Woman?' Luke 7:36-50 as a Paradigm for Feminist Hermeneutics, Biblical Research, 1995.
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"The focus of Luke 7:36-50 is not Jesus' forgiveness of the woman but the interaction between Jesus and Simon. Can Simon be led to see the woman differently and so perceive Jesus rightly? Modern readers are also challenged to re-examine their presuppositions: is the woman a prostitute or one who prefigures the Christ."

Resseguie, James L., "Luke 7:36-50, Expository Article," Interpretation, 1992.
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"A host invites Jesus to dinner and thoughtlessly receives his guest as a stranger. A woman intrudes and performs a striking display of thoughtful-ness that marks the appreciation of a hostess who is especially indebted to her guest. The "normal," routine response to the intrusion is made to seem odd, and the "unusual," affectionate display of gratitude is made to seem natural. In this way the Lukan story illustrates a pattern common to the Gospels: The familiar is made to seem strange—and the strange familiar."

 

Walsh, Jerome T., "Methods and Meanings: Multiple Studies of 1 Kings 21,"Journal of Biblical Literature, 1992.
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"Stylistic analysis reveals that the murder of Naboth and Jezebel's role in it are emblems for the larger crime of Ahab's idolatry under Jezebel's influence. Syntagmatic analysis points to the role of law and of religious observance, two sources of societal stability, as victims of royal violence and manipulation. Paradigmatic analysis reveals the story as meta-story, in that the act of telling the story becomes necessary to completing it."

Brueggemann, Walter, "On Trust and Freedom: A Study of Faith in the Succession Narrative," Interpretation, 1972.
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"David and the other actors in this narrative have enormous power and freedom to act, but they are not free to act as though Yahweh were not there."