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/properc23.htm
Clifton-Soderstrom, Michelle, "Recalling Luke's Healer: Slave Doctoring as Liberative Healing," Ex Auditu, 2005.
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“This paper argues for what is perhaps a truism—namely, that healing is not an end in itself. It is a tool for kingdom work and must be understood in the context of a rightly ordered kingdom. Healing is a tool for liberation, for establishing God's order.”
Dawn, Maggi, "The Untouchables," The Christian Century, 2007.
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“The nine were right back where they came from, safely on the right side of the border, healed of their exterior problems but locked back into their prejudices. Only one, through faith, became well in the broader sense of the word, realized his freedom and walked away from prejudice. He knew that under a viaduct, an aristocrat can be best friends with a man from the tenements.”
Kreider, Eugene C., "The Politics of God: The Way to the Cross," Word & World, 1986.
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The section on this text begins on page 456. “As a foreigner, the Samaritan was one who brought none of the expectations of tradition with him. He is a sign of openness and becomes Luke's commentary on discipleship here.”
Neyrey, Jerome H., S.J., "Lost in Translation: Did It Matter IF Christians 'Thanked' God or 'Gave God Glory'?" Catholic Biblical Quarterly, 2009.
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The section on this text begins on page 3. “But what of the leper's response to Jesus: ευχάριστων αύτω? It is sandwiched between two references to ‘giving glory’ to God, which inclines us to render it here as a synonym of praise. Moreover, since nowhere else in Luke is God or Jesus ‘thanked,’ this fact further inclines us to render it as ‘praise.’”
Nickle, Keith F., "Ten Lepers Cleansed," Journal for Preachers, 2000. (Sermon)
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A sermon on Luke 17:11-19. “It was not that the other nine were not grateful. We may imagine them praising God all the way to the priests, and beyond. So exhilarated were they at how the encounter with Jesus had improved their health, their physical condition, their future prospects, they overlooked the far greater miracle of who Jesus was and what God was accomplishing for the entire creation through him.”
Carroll John T., "Between Text & Sermon, Luke 17:11-19,"Interpretation, 1999.
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A 1999 Interpretation “Between Text & Sermon” article. “It is the powerless, the sick, and the sinful who rush into God's realm, while many who are powerful, healthy, and respected lodge their protest and turn away.”
Roose, Hanna, "Sharing in Christ's Rule: Tracing a Debate in Earliest Christianity," Journal for the Study of the New Testament, 2004.
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Abstract: “This article traces some major issues concerning a debate among the first Christians as to who will share in Christ's rule in the βασιλεία του θεού. In Mt. 19.28—a logion that probably goes back to the historical Jesus—the Twelve are unconditionally appointed as eschatological rulers. After Easter, due to the influence of the passio-iusti tradition (cf. Wis. 3-5), ruling with Christ came to be understood, among some Christian groups, as a reward for martyrs (Rev. 20.4-6; 22.5; Lk. 22.28; 2 Tim. 2.12a; critical of this view is Mk 10.35-45). Paul, by contrast, characterizes eschatological rule as a gift for all who are baptized. In Romans, eschatological life and eschatological reign are blended together (Rom. 5.17) and linked with Paul's participationist understanding of baptism (Rom. 6.1-4). Ephesians further develops this idea (1.23; 2.6). Thus there is in early Christianity a diversity of views, and some controversy, concerning the hope of sharing in Christ's rule.”
Smoak, Jeremy D., "Building Houses and Planting Vineyards: The Early Inner-Biblical Discourse on an Ancient Israelite Wartime Curse," Journal of Biblical Literature, 2008.
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“Notions of building and planting have profound significance in the discourse of biblical literature. One important indication of this is the inner-biblical discourse of a wartime curse, which threatens Israel in the following words, "You will build a house, but you will not live in it. You will plant a vineyard, but you will not harvest its fruit" (Deut 28:30). A survey of biblical literature reveals that this particular curse held an especially prominent place in the discourse of ancient Israel and early Judaism.Over a dozen biblical texts contain formulations of, or allusions to, this particular curse and its imagery (Amos 5:11; 9:14; Isa 5:1-17; Zeph 1:13; Jer 6:9-15; 29:5,28; 31:4; Deut 20:5-6; 28:30; Isa 62:6-9; 65:21; Ezek 28:26; 36:36). The following study traces the origins and early inner-biblical discourse of the curse in the eighth and seventh centuries B.C.E.”
Weaver, Alain Epp, "On Exile: Yoder, Said, and a Theology of Land and Return," Cross Currents, 2003.
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“How should Palestinian exile, and exile more generally, be understood theologically? How should Christians understand the dreams of many exiles, dreams which often appear hopeless, of return to their homes?”
Brueggemann, Walter, "2 Kings 5: Two Evangelists and a Saved Subject," Missiology, 2007.
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“The world is leprous. The world is diseased to death. And we—on a good day—know the antidote. The testimony offered by the young girl is nothing dramatic, flamboyant, or irrational. It is an utterance that connects need and resource whereby all things are made new.”
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