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/properc20.htm
Proper 20C / Ordinary 25C / Pentecost +18
September 22, 2013
Gench, Roger J., "Jeremiah 8:18-9:3, Between Text & Sermon," Interpretation, 2008.
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Interpretation’s “Between Text & Sermon” from 2008. “THE PROBLEM CALLED THEODICY, THAT IS, the question of God's power and love amid great suffering, is a perennial enigma of theology. This lesson from Jer 8:18-9:3, however, inverts the problem of theodicy. Instead of attempting to justify the ways of God to humans, Jeremiah poses the question in reverse order: how can you justify the ways of humans to God?”
Fretheim, Terence E., "The Prophets and Social Justice: A Conservative Agenda," Word & World, 2008.
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I’ve you’ve not taken a look at this article in connection with this summer’s texts from the prophets, this is a good week to do so! ”In promoting social justice, the prophets were religious conservatives. They built on the ancient traditions of Israel and the central promises of God to call Israel to attend to issues of justice on behalf of the oppressed.”
Premnath, D.N., "Amos and Hosea: Sociohistorical Backgorund and Prophetic Critique," Word & World, 2008.
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Helpful contextual thoughts about Amos and Hosea. “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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Interpretation’s “Between Text and Sermon” from 2007, on the longer Amos 8:1-12 text. “This passage is neither a call to repentance nor a warning to change. This passage really is not about Israel—or us—at all. In this passage, Amos tells about our God. Amos proclaims that there are limits to God's patience in the face of excessive guilt. Amos declares that God will get fed up, that prophetic utterance will fall silent, and that God will call a halt and bring an end. When we call to God and search for God, God will not answer.”
Lessing, Reed, "Broken Teeth, Bloody Baths, And Baby Bashing: Is There Any Place in the Church for Imprecatory Psalms?" Concordia Journal, 2006.
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“A war is going on, and it is a war of opposing powers with eternal consequences. In this war the baptized experience casualties, traitors, and triumphs.”
Craigie, Peter C., "Psalm 113: Expository Article,"Interpretation, 1985.
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An Interpretation “Expository Article” on Psalm 113 from 1985. “Psalm 113 is thus both an echo of ancient Israel's praise and a vehicle through which our own inadequate response to God may be voiced. It is an expression of faith in the majesty of God, despite sometimes the absence of evidence for such majesty in a bleak world. And it is an expression of thanks for God's concern for the poor and needy, not least toward Mary through whom God's salvation entered this world.”
McKee, Elsie Anne, "Calvin and Praying for 'All People Who Dwell on Earth,'" Interpretation, 2009.
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“John Calvin's teaching that Christians should pray "for all people who dwell on earth" is based on his interpretation of 1 Tim 2:1-2 and related to the Lord's Prayer. It is also illustrated clearly in his daily practice of leading public worship.”
Christensen, Michael J., "The Shrewdness in Stewardship," The Living Pulpit, 2006.
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“Jesus is radical and uncompromising in his teaching about money and wealth.”
Schellenberg, Ryan S., "Which Master? Whose Steward? Metalepsis and Lordship in the Parable of the Prudent Steward (Luke 16:1-13)," Journal for the Study of the New Testament, 2008.
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Abstract: “The debate regarding the identity of the Kupios at the conclusion of the parable of the Prudent Steward (Lk 16.8a) has not been satisfactorily resolved. Gérard Genette's study of narrative level, which helpfully illuminates the relationship between parables and their embedding narratives, provides a fresh perspective. Luke frequently employs a narrative trope that Genette calls metalepsis'. the transgression of the boundary between narrative levels. An understanding of the puzzling denouement of the parable, as well as the morals appended to it (w. 9-13), emerges from an appreciation of Luke's employment of metalepsis, which effects a collision between the cultural mores of stewardship that are operative within the parable and the very different understanding of faithful stewardship promoted on Luke's primary narrative level. The surprising intrusion into this parable of a κύριος who approves of debt relief compels the parable's audience to reconsider their own loyalties and vindicates the debt relief scheme of a prudent steward.”
Schertz, Mary H., "Shrewd Steward," The Christian Century, 2007.
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The Christian Century’s “Living by the Word” from 2007. “Luke's Gospel is countercultural, a vision that perhaps finds its true home only in monasteries and other places where radically communal and nonpossessive values survive and thrive. Almost a year ago, an Amish community astounded the nation with an unfathomable act of forgiveness. It is likely no accident that this gift of reconciliation came from a community of people disciplined in serving God rather than mammon.”
Wells, Samuel, "It's the Economy, Stupid," Journal for Preachers, 2007. Sermon.
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A 2007 sermon on the Luke 16 text. “This isn't a familiar bleeding-heart liberal versus hard-nosed conservative contest. This is two economies face to face. The manager's economy of friendship is just plain bigger than the rich man's economy of debt. The manager has left the rich man's economy, and the investments he's made have made him rich in a way the rich man can only begin to imagine.”
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