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).”
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