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/properc25.htm
Proper 25 / Ordinary 30 / Pentecost+23
October 27, 2013
West, Audrey, "One-Upsmanship," The Christian Century, 2007.
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“The gospel of Jesus Christ offers a different way of assessing value, an undoing of these worldly statistical claims to superiority. Neither church growth, nor spirituality, nor outreach, nor diplomas, nor titles, nor even the ability to offer eloquent prayers is the yardstick against which God measures our value as children of God's realm.”
Friedrichsen, Timothy A., "The Temple, a Pharisee, a Tax Collector, and the Kingdom of God: Rereading a Jesus Parable (Luke 18:10-14a)," Journal of Biblical Literature, 2005.
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Expectations, even those connected with the temple, do not obligate the kingdom of God. With this parable (and other parables), Jesus ushers in ‘the complete, radical, polar reversal of accepted human judgment, even or especially of religious judgment. . . . What, in other words, if God does not play the game by our rules?’”
Harrison, Stephanie, "The Case of the Pharisee and the Tax Collector: Justification and Social Location in Luke's Gospel," Currents in Theology and Mission, 2005.
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“For Luke, justification involves two different things for two different groups of people. For those with power, wealth, or status, justification involves repentance, or a turning back to God's ways of mercy (not separation). However, for those without power, wealth, or status—in other words, those who are completely marginalized— justification is part of God's mercy being shown to them because humans are not doing it. For this group, acknowledging or accepting God is enough.”
Holmgren, Fredrick C., "The Pharisee and the Tax Collector, Luke 18:9-14 and Deuteronomy 26:1-15"Interpretation, 1994.
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An Interpretation “Between Text and Sermon” article from 1994. “This portrayal of the tax collector, like that of the Pharisee, is hyperbole; nevertheless, it may speak to us of the danger of a "one-note" theology. People who go about lamenting their sinfulness may manage, at times, to slide away from responsibility for their actions because, as they say, "We are only sinners saved by grace." Approached in this way, religion becomes too simply the celebration of God's grace, which is an emotional substitute for the call to do what is found in the teaching of the prophets and Jesus.”
Hamm, Dennis, S.J., "The Tamid Service in Luke-Acts: The Cultic Background behind Luke's Theology of Worship," The Catholic Biblical Quarterly, 2003.
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The section on this text begins on page 223. “According to this example story, to be righteous or justified means to have entered into the spirit of the Tamid liturgy; and the spirit of that liturgy surely entails the sentiments of the prayers prescribed for the priests: the Ten Commandments, the Shema (Deut 6:4-9; 11:13-21; Num 15:37-41), and one of the Eighteen Benedictions (see m. Tarn. 5.1).”
Brueggemann, Walter, "Disputed Present, Assured Future,"The Christian Century, 1992.
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“In these three readings we meet in turn a faithful servant of the church (the epistle reading), a protesting, endangered believer (the Psalm), and a city under assault (the Old Testament reading). Everybody is in trouble. In all three cases, all three situations take Yahweh into account. Were it not for Yahweh and faith in the God of Israel, life would be safer, less complicated and
less dangerous. Life without Yahweh might indeed be preferable, but it is not available.”
Avioz, Michael, "The Call for Revenge in Jeremiah's Complaints," Vetus Testamentum, 2005.
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Abstract: “This article deals with the troublesome issue of Jeremiah's calls for revenge in the so-called 'Jeremiah's laments' (Jer xi-xx). Such calls are strange due to the fact Israelite prophets are usually conceived as intercessors. After surveying the different views and criticizing them, the author offers three solutions to the problem. Instead of focusing on our moral judgment of Jeremiah's calls for revenge, the author tries to show how they were interpreted by the author of the book of Jeremiah. Jeremiah's calls are designed according to the principle of measure for measure; the prophet is described as God's messenger who is worthy of being protected; and finally Jeremiah is conceived as trying to let justice be shown.”
Willis, John T., "Dialogue between Prophet and Audience as a Rhetorical Device in the Book of Jeremiah," Journal for the Study of the Old Testament, 1985.
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“The purpose of the present study is to emphasize the presence of a third factor which has a bearing on the structure of the book of Jeremiah, a rhetorical device appearing with some degree of regularity in the book, namely, dialogue, in particular, dialogue between the prophet and his audience; and to stress that it should be taken into consideration in studying the structure of this book.”
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