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/properc28.htm
Proper 28 / Ordinary 33 / Pentecost+26
November 17, 2013
Bratcher, Margaret Dee, "Salvation Achieved," Review & Expositor, 1991.
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The section on this text begins on page 182. “The third passage depicts the ultimate, radical transformation of God's people in Jerusalem as signalled by the contrast between the former things of the people's circumstances and the new thing that Yahweh is about to do.”
Mauser, Ulrich, "Expository Article: Isaiah 65:17-25,"Interpretation, 1982.
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An expository article from Interpretation 1982. “It can be said that Christian life is placed between history and eternity. It takes part, on the one hand, in the history of the world within which it exercises its faith; and it participates, on the other hand, in the power of the resurrection as the token of the new world toward which it is straining. The new creation is, for the Christian believer, at the same time lived, experienced, enjoyed, and suffered in the real history of a real earth and received, expected, and invoked in the strength of a spirit which has overcome history and world.”
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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“The melding of the tangible and abstract aspects of the curse's language receives further definition in the exilic and postexilic discourse over the curse. A number of exilic and postexilic texts transform the curse into a promise of return, which will be characterized by security and stability (Jer 29:5,28; Ezek 28:26; 36:36; Isa 62:6-9; 65:21). These texts further highlight the significance of the curse and its imagery in biblical literature and point to the persistence of such imagery in the cultural discourse of ancient Israel.”
Brueggemann, Walter, "The Terrible Ungluing," The Christian Century, 1992.
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“I propose the not-very-novel notion that texts like Malachi 4 and Luke 21 be used for naming our time without excessive application or rationalization. The text knows better than we do how to say the unsayable.”
Scalise, Pamela J., "To Fear or Not to Fear: Questions of Reward and Punishment in Malachi 2:17-4:3," Review and Expositor, 1987.
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“The last three disputes or discussions in the book of Malachi are concerned with judging the guilty and rewarding the faithful. In preparation for the LORD'S coming to judge, the people are invited to return and live in worshipful obedience to God. Whether or not they will fear God is the ultimate question for their lives.”
Skeen, Judy, "Not as Enemies, But Kin: Discipline in the Family of God - 2 Thessalonians 3:6-10," Review & Expositor, 1999.
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“To the followers of Jesus Christ in Thessalonica: I'm sorry that the first dose of medicine didn't take. I am sending another so that you will not only not live in anxiety and hand-wringing, but so that you may put your hands to work and live well, honoring God for as many days as you have on the earth. Grace and Peace, Paul.”
Weaver, Dorothy Jean, "2 Thessalonians 3:6-15, Between Text and Sermon," Interpretation, 2007.
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Between Text & Sermon, Interpretation, 2007. “As Paul sees it, the Christian faith is something to be learned and practiced in visible and tangible ways, through example and imitation.”
Johnson, Stephen C., "The 'Future' of Preaching: Apocalyptic Eschatology and Christian Proclamation,"Restoration Quarterly, 2007.
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“Christian preaching stands within the moving horizons of promise, expressed as the good news of God, and the experience of reality in order to discern that which is passing away and embrace that which is coming to be. If Christian preaching is understood to proceed upon the foundation of this apocalyptic and eschatological substructure, then the event of preaching will consist of that moment when the preacher and congregation are together engaged in an act of theological judgment, or discernment, in which the preacher's role is not only to announce the coming kingdom of God but also to host the tension such an announcement creates. Within the field of tension created by the announcement, both preacher and congregation discern and embrace the future of God.”
Kreider, Eugene C., "The Politics of God: The Way to the Cross," Word & World, 1986.
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The section about this text begins on page 460. “For Luke, the Kingdom of the Messiah is finally not tragic. The reign of God triumphs, and the Lordship of Jesus turns out not to be weak, stupid, or a farce. It is a testimony to the way God has chosen to do things. The hope for the believers in all this is that one can stand up and declare with confidence that what is experienced in the present as the cataclysm is not the end, but only the tribulation through which one passes. Now is the time for testimony to the Kingdom.”
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