textweek

Textweek ATLAS July 28, 2013 Proper 12C / Ordinary 17C / Pentecost +10

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/properc12.htm

Proper 12C / Ordinary 17C / Pentecost +10
July 28, 2013

 Mitchell, Matthew W., "Hosea 1-2 and the Search for Identity," Journal for the Study of the Old Testament, 2004. 

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Abstract: “Hosea's early chapters have borne the weight of much of the critical commentary and scholarly discussion of the book throughout the history of its interpretation. Although much of this attention has been the result of what Yvonne Sherwood has termed the 'critical obsession with Hosea's marriage', and its related assumptions about the biographical basis of this material, much of this scrutiny has also focused on the issues of genre and literary structure. Hosea is affirmed as a unified work of exceptional quality, in spite of the initial impression the text often gives of being comprised of distinct and loosely connected units whose meaning is obscured by an admittedly corrupt textual tradition. Chapters 1-2 are often described as a microcosm of this exceptionally subtle book, although this study's close examination of these chapters calls scholarly affirmations of Hosea's unity into question.”

 

 Yee, Gayle A., "'She Is Not My Wife and I Am Not Her Husband': A Materialist Analysis of Hosea 1-2," Biblical Interpretation, 2001. 

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Introduction: “This paper investigates the material and sociohistorical conditions that give rise to the notorious marriage metaphor for the God-Israel relationship, a metaphor capturing the imaginations of Hosea's male audience through a dramatic rhetoric of pain and pleasure. The exegetical method used is ideological criticism— described in my chapter in Judges and Method1—which performs two interrelated investigations. The extrinsic analysis will highlight the native tributary mode of production in eighth-century Israel and its effect on gender relations, the pluralistic cult, and emergent monolatry with its marginalization of women's popular religion. The intrinsic analysis will underscore the ideological dynamics of the marriage metaphor for God's covenant, the feminization of the ruling hierarchy, and its consequences for the symbolization of women as evil in Hosea.”

 

 

Harrisville, Roy A., "God's Mercy -- Tested, Promised, Done! An Exposition of Genesis 18:20-32; Luke 11:1-13; Colossians 2:6-15,"Interpretation, 1977. 
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A (1977) look at the Genesis, Luke, and Colossians texts for this week. “When the texts selected for the tenth Sunday after Pentecost are examined in the context of each other, one idea emerges which might sustain them all : God, not the Promethean Abraham, nor the persistent faithful petitioner, nor the believer ‘rooted and built up,’ is the authentic subject of all three.”

 

 

Levine, Nachman, "Sarah/Sodom: Birth, Destruction, and Synchronic Tradition," Journal for the Study of the Old Testament, 2006. 
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Abstract: “This article proposes that reading Genesis 18-19, the announcement of Isaac's birth and the destruction of Sodom, as a cohesive narrative unit (and as a reversal of Gen. 13) reveals a deep structure of symmetry, opposition, and closure. Between counterpointed righteous birth and destroyed wickedness, opposed constructs move in opposite movement in dynamic synchrony and transformation. As the messengers of birth destroy Sodom, the aged barren Sarah becomes young and fertile while the fertile Sodom turns to ash and salt. Transacted opposition is established in the narrative's deep structure or at the linguistic level of literary association in similar and contrasted motifs, words, phrases, and wordplay.”

 

Hayes, Holly Diane, "Colossians 2:6-19, Between Text & Sermon," Interpretation, 1995. 
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A 1995 “Between Text and Sermon” article from Interpretation. “How responsible can the faithful be when, although free from the yoke of sin, they are still subject to the ambiguity with which their own proclivities and life in a broken world confront them? Unable to receive from the world the sustenance that is necessary in order to live out this new identity as ones ‘rooted and built up in Him and established in the faith’ (v. 6), where in this life on earth are they to turn?”

 

Binau, Brad A., "'Holding On' and 'Letting Go': the Dynamics of Forgiveness," Word & World, 2007. (See Word & World 27.1 Forgiveness)
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Living as one who can forgive and be forgiven involves a healthy balance of ‘holding on’ and ‘letting go’ in an appropriate balance of ‘autonomy’ and ‘shame.’ Forgiveness finally is about freedom, the freedom to ‘hold on’ and ‘let go’ at will.

 

Hinson, E. Glenn, "Persistence in Prayer in Luke-Acts," Review & Expositor, 2007.

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Abstract: “Persistence in prayer is the key theme that runs throughout Luke and Acts. This theme is demonstrated by Jesus' actions throughout the gospel, is taught explicitly in one of the unique parables of Luke (the Persistent Widow), and is highlighted in the ways that Luke edits his gospel. In the book of Acts, this theme is demonstrated by the actions of Peter, Paul, and the early community of faith. Throughout Luke and Acts, persistence in prayer is not a matter of persuading a reluctant God, but rather it is a matter of disciples remaining faithful. In this interval between the ‘D-Day’ of the cross and the ‘V-Day’ of the parousia, not all our prayers are or can be answered. Persistence in prayer is how we remain faithful as we await the eschatological fulfillment of the gospel.

 

Wright, N.T., "Thy Kingdom Come: Living the Lord's Prayer," The Christian Century, 1997. 
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What is the “Kingdom” which Jesus instructs the disciples to pray for and act toward? “Jesus set out to implement the coming of God's kingdom, and he did so— though not in the expected way.”

Textweek ATLAS July 21, 2013 Proper 11C / Ordinary 16C / Pentecost +9

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/properc11.htm

Proper 11C / Ordinary 16C / Pentecost +9
July 21, 2013 

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…”

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.”

 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.”

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."

 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).”

Textweek ATLAS July 14, 2013 Proper 10C / Ordinary 15C / Pentecost +8

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/properc10.htm

Proper 10C / Ordinary 15C / Pentecost +8

July 14, 2013

Henrich, Sarah, "Luke-Acts: How Do You Read? (Luke 10:25)?" Currents in Theology and Mission, 2000. 
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"One of Luke's salient qualities in an ability to keep an audience off balance."

Jones, Peter Rhea, "The Love Command in Parable - Luke 10:25-37,"Perspectives in Religious Studies, 1979. 
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"One suspects that difficulty of interpretation lies not with understanding the second most famous parable but with applying it, yet careful attention to the text enriches the traditional interpretation. Sharper focus must begin by grasping the context."

Moessner, Jeanne Stevenson, "Preaching the Good Samaritan: A Feminist Perspective," Journal for Preachers, 1995. 
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"It is only from the periphery of the parable, from the side of the road, wounded and devalued, as one receives the mirroring of God's perfect love through the compassion of the Good Samaritan, that a person has a kairotic moment of understanding that she/ he is of cosmic concern and immense worth to God. This is the foundational understanding of a loved self. Love of self in this Biblical sense is always interconnected with love of God and neighbor, thus avoiding the dangers of narcissism, ontological individualism, selfishness, utilitarian individualism, egotism, and romantic individualism which posits the isolated self as the only valid reality in the universe with the maximization of self-interest."

Powery, Emerson, "Under the Gaze of the Empire: Who Is My Neighbor?"Interpretation, 19:18. (Issue focus: "Neighbor")
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"The New Testament appropriates Leviticus 19:18 in a variety of contexts. 'Love your neighbor' is a central injunction for all followers of Jesus. The task is to determine who is the 'neighbor.'"

Roberts, Samuel K., "Becoming the Neighbor: Virtue Theory and the Problem of Neighbor Identity," Interpretation, 2008. (Issue focus: "Neighbor")
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"Ethical theories consistent with Christian moral sensibilities must assure each neighbor's dignity and recognize his or her unique needs. While utilitarian ethics and duty-based ethics may fail to some degree in these respects, virtue ethics offers perspectives that echo more faithfully the parable of the Good Samaritan."

Textweek ATLAS July 7, 2013 Proper 9C / Ordinary 14C / Pentecost +7

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/properc9.htm

Proper 9C / Ordinary 14C / Pentecost +7

July 7, 2013

Clarke, Sathianathan, "Global Cultural Traffic, Christian Mission, and Biblical Interpretation: Rereading Luke 10:1-12 through the Eyes of an Indian Mission Recipient," Ex Auditu, 2008.
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Rah, Soong-Chan, "Response to Clarke," Ex Auditu, 2008.

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Willson, Patrick J., "What to Say," The Christian Century, 2007.
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 "The words Jesus gives his messengers are performative: they do what they say. The kingdom of God advances and draws near—'The kingdom of God has come near to you.' One may reject the message, ignore it or dismiss it as utter nonsense, but the message does not change, and it cannot be otherwise than 'The kingdom of God has come near to you.'"

Johnson, Earl S., Jr., "Between Text & Sermon, Galatians 6:1-10,"Interpretation, 2000. 
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"Galatians 6:1-2 is a positive way to reiterate what has already been said negatively in 5:13-15. The Body of Christ will be chewed to pieces if members decide to dwell on every sin and fault of fellow members. Worse than that, the church cannot survive with backbiting, gossip, and whispered criticism in the board room and the coffee hour. The positive antidote to this poison is to bear one another's burdens and fulfill the law of Christ rather than the rule of tooth and fang."

Effa, Allan L., "Prophet, Kings, Servants and Lepers: A Missiological Reading of an Ancient Drama," Missiology, 2004. 
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"This article explores major missiological themes emerging from the well-loved story of the healing ofNaaman, the Syrian leper. These are examined primarily from the perspective of their applicability to the original readers in their context of forced expatriation and oppression. Missiological highlights include the instrumentality of the scattered people of God, the far-reaching consequences of a humble witness, the transformational power of Gods grace, the spiritual openness of people who face deep crises, the role of signs and wonders in witness, and the importance of allowing new converts to work out the details of their allegiance while remaining in their old contexts."

Crafton, Barbara, "Miracle Market," The Christian Century, 2003. 
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"A miracle has to be magic and full of special effects before we'll pay any attention."

Textweek ATLAS June 30, 2013 Proper 8C / Ordinary 13C / Pentecost +6

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/properc8.htm

Proper 8C / Ordinary 13C / Pentecost +6

June 30, 2013

Brueggemann, Walter, "The Stunning Outcome of a One-Person Search Committee," sermon, Journal for Preachers, 2001. 
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"The work of some search committees is long, complicated, and quite public, surrounded by many rumors and much intrigue. Other search committees operate quickly, quietly, and simply, rather like the judges at the Westminster Dog Show—one judge looks and points to the winner, and the dogs did not even know the process was going on. The case of Elijah as a search committee is of the latter type."

Fee, Gordon D., "Freedom and the Life of Obedience (Galatians 5:1-6:18),"Review and Expositor, 1994. 
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"By describing the list of virtues as 'fruit of the Spirit,' Paul once more sets the Spirit in sharp contrast to the flesh: the vices are 'works,' the virtues 'fruit.' But 'fruit' does not mean passivity on the part of the believer. To be sure, 'works' puts emphasis on human endeavor, 'fruit' on divine empowerment."

Gench, Frances Taylor, "Galatians 5:1, 13-25, Expository Article,"Interpretation, 1992. 
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"When we speak of Christian freedom, we should also recognize that from Paul's perspective there is no such thing as an autonomous individual." 

Mitchell, Henry H., "Galatians 5:22-23," Review & Expositor, 1994. 
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"Paul has one parting comment on his catalog of virtues. He says there are no laws against it. What a seeming understatement! But it is loaded with meaning. He is saying, first, that these virtues do not need restraining, so there is no law opposing them. He is probably engaged, also, in a bit of irony, suggesting that these virtues are so far beyond the vision of the Law that its traditional supporters wouldn't be aware of the need to rule in such matters."

 

Spencer, F. Scott, "'Follow Me,' The Imperious Call of Jesus in the Synoptic Gospels," Interpretation, 2005. 

"Jesus displays audacious personal authority in summoning his followers to join him in advancing the kingdom of God. He does not negotiate with disciples. Moreover, the content of his call implies an alternative political (imperial) as well as religious (spiritual) vocation."

 

Textweek Links: June 23, 2013, Proper 7C, Ordinary 12C, Pentecost +5

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/properc7.htm

Proper 7C / Ordinary 12C / Pentecost +5

June 23, 2013

Arnold, Clinton E., "Exorcism 101:What Can We Learn from the Way Jesus Cast out Demons?" Christianity Today, 2001.
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"Has the naturalistic worldview that permeates our culture impaired our perception of spiritual reality and hindered our ability to minister to people who are deeply afflicted?"

Harstine, Stanley, "An Exegesis of the Character of Jesus in Luke 8," Review & Expositor, 2000. 
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"Does Luke's portrayal indicate his understanding of how the Son of the Most High Lord Savior and Messiah is to interact socially?"

Hollenbach, Paul W., "Jesus, Demoniacs, and Public Authorities: A Socio-Historical Study," Journal of the American Academy of Religion, 1981. 
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Abstract: "...Jesus was a deviant exorcist who interrupted the status quo in which demoniacs and exorcists among others had their place. It was this disturbance that brought the wrath of the authorities on Jesus."

Ramshaw, Gail, "Living by the Word: 1 Kings 19:4-8, John 6:35, 41-51," The Christian Century, 2009.
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"Living deeply into the metaphors of the faith is not for the fainthearted."

Jones, L. Gregory, "Unity and Diversity in Christ," The Christian Century, 1992. 
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"The call to deny oneself is a call to locate one's identity through baptism in the eschatological community marked by Christ's cross. We find our lives not through possession—of our selves, goods or cultural standards—but through identification with Christ's sacrifice."