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/properc17.htm
Proper 17C / Ordinary 22C / Pentecost +15
September 1, 2013
Brueggemann, Walter, "Texts that Linger, Words that Explode," Theology Today, 1997.
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The section on this text begins on page 181. “Were this text now to explode in contemporaneity, it might make contact with a religious community that has not got its story straight, either in liberal indifference or in conservative reductionism.”
Burnett, Joel S., "Changing Gods: An Exposition of Jeremiah 2," Review and Expositor, 2004.
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“Covenant fidelity involves a continuous active seeking of the divine presence, calling on the very name of God in the light of what God has done. Without doing so, the covenant community loses its ability to tell the difference between divine presence and absence. The results are disastrous for human life and well-being.”
O'Connor, Kathleen M., "A Family Comes Undone (Jeremiah 2:1-4:2)," Review and Expositor, 2008.
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Abstract: “The book of Jeremiah intervenes in a national disaster and moves the nation toward healing. The drama of the God's broken family helps survivors by presenting their experience in the narrowed domain of a family broken apart by infidelity. It reflects victims experience back to them in a way that does not retraumatize them. And in the chaos of disaster's aftermath, it provides an explanation of the cataclysm and defends God. No matter how difficult this theology might be for contemporary readers, the theology of Jeremiah's broken family enables the people of Judah to survive as the people of God.”
Omar, A Rashied, "Embracing the 'Other' As An Extension of the Self: Muslim Reflections on the Epistle to the Hebrews 13:2," Anglican Theological Review, 2009.
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Abstract: “There is an urgent need for interfaith dialogue to get past cucumber sandwiches and samoosas to the real business of truly loving each other and embracing "the other" as an extension of ourselves. One way of moving interreligious dialogue to a higher level of engagement beyond mere "tolerance" to deeper, more endunng interreligious cooperation is to read and embrace the sacred texts of religious traditions other than one's own for inspiration. Most religious traditions celebrate hospitality and welcoming of the stranger. This paper explores such an ethical and moral teaching within Christianity. The search is undertaken by a Muslim scholar.”
Nelson, Richard D., "'He Offered Himself,' Sacrifice in Hebrews," Interpretation, 2003. (See also, "Hebrews," issue focus of Interpretation, 2003.)
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“As both priest and victim, Christ offered himself through sacrificial actions involving death, entry into the heavenly sanctuary, and cleansing by blood. Hebrews highlights the soteriological, psychological, and social benefits of this sacrifice.”
Wollenberg, Bruce, "Guest List," The Christian Century, 2007.
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A “Living by the Word” article on the Hebrews and Luke texts for this week. “Rich and poor alike need to know that "My Lord is my helper," but those who have the wherewithal are enjoined to please and praise God by sharing what they have with those who need it. Taken seriously, this evangelical counsel can quickly lead from small gesture to major sacrifice, from charity to political involvement.”
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.”
Conder, Tim, "Table Manners," The Christian Century, 2007.
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A “Living by the Word” commentary from 2007. “Jesus' teachings take the common table, the center of his world, and flip it upside down. His table stories describe a revolutionary, redemptive kingdom that confronts the norms of upwardly mobile networking and competition. He eschews the expectations of polite society for a story of revolution. This is the nature of the kingdom.”
Newman, Elizabeth, "Flannery O'Connor and the Practice of Hospitality," Perspectives in Religious Studies, 2005.
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“In this essay, I argue that Flannery O'Connor's short stories shed light on the practice of Christian hospitality so understood, both by pointing toward potential distortions and by illustrating significant embodiments of this practice.”
Carroll, John T., "Luke's Portrayal of the Pharisees," Catholic Biblical Quarterly, 1988.
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Helpful background perspective. “Luke’s Presentation of the Pharisees is, in a word, puzzling. Only in the third gospel does Jesus dine with Pharisees (Luke 7:36-50; 11:37-54; 14:1-24), a feature of Luke's narrative regarded by some recent interpreters as evidence that the author is favorably disposed toward the Pharisees.1 Yet in each instance of meal fellowship, the note of cordiality suggested by the dinner setting is muted by the conflict which ensues between Jesus and his Pharisaic host.”
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