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/yeara/adventa3.htm
Advent 3A
December 15, 2013
Broesterhuizen, Marcel, "Faith in Deaf Culture,"Theological Studies, 2005.
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“Deaf people often have been outsiders in a hearing Church. The message of the Church has not reached Deaf people because the language, symbols, culture of the traditional Church, and the view of Church people on deafness were remote from the culture and daily life experiences of Deaf people. In several countries, new developments are going on. Deaf people are themselves playing the central role, as full participants of all the gifts inherent to baptismal priesthood. Typically hearing views on deafness are left behind, deafness is discovered as a strength, Deaf lay persons build up the Church; Sign Language becomes a sacral language. In this liberating development Deafhood is a locus theologicus, a source of knowledge about God: it is a matter of enculturation and indigenization of Christian faith in Deaf culture. Faith discovers the positive values, the "seeds of the Word" in Deaf culture and thereby enriches the universal Church.”
Carl, William J., III, "Between Text & Sermon: Psalm 146,"Interpretation, 1994.
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“But what—in a post-Constantinian, postmodern and (some believe) post-Christian world (See Loren Mead's The Once and Future Church)—does Psalm 146 have to do with evangelism? The answer is everything. In fact, this little Hebrew song holds in proper tension evangelism and social action.”
Charles, Gary W., "Hallelujah! Psalm 146," Journal for Preachers, 2007.
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“You can summarize Psalm 146 in one sentence, "Trust God, not human rulers." That's why Jews and Christians have sung this song for centuries.”
Osburn, Carroll, "James, Sirach, and the Poor," Ex Auditu, 2006.
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“Reading James in terms of the macrostructure provided by the close textual relationship with Sirach and allowing discourse analysis to fill in the gaps left implicit by James can enable James to become an authoritative voice in the church's functional canon and impel the church meaningfully into the twenty-first century's human dilemma.”
Talbert, Charles H., "James: Teaching Outlines and Selected Sermon Seeds," Review and Expositor, 2000. (See especially, "On Waiting for the End," (p. 179.))
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Section on this text begins on page 179. “This text reflects a certain set of circumstances that characterize the readers of James. (1) The readers were wavering in their Christian commitment. (2) They were gutting one another, irrespective of the truth. Why? Whenever confidence in God's underwriting of the moral order wanes, then humans feel it necessary to insure their own place. This inevitably leads to infighting and to untruthfulness in order to secure such a place. How does James respond to this situation?”
Alison, James, "Stretched Hearts," The Christian Century, 2007.
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“The One coming in wants to show us that there is no violence in him.”
Baxter, Wayne, "Healing and the 'Son of David': Matthew's Warrant," Novum Testamentum, 2006.
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Abstract: “This article examines Matthew's warrant for linking the christological title "Son of David" with Jesus' healing activity, arguing that the Evangelist based this connection on the Davidic Shepherd of Ezekiel 34 The study will seek to demonstrate this premise by sketching a composite of the Matthean "Son of David" and comparing this composite to Ezekiels Davidic Shepherd, bringing to light the contextual, verbal and thematic links between Matthew's Son of David motif and Ezekiel 34, and by pointing out the inadequacies of other competing theories.”
Enniss, P.C., "Waiting," Journal for Preachers, 2005. Sermon.
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Sermon from 2005. “In Advent, the one for whom we wait is already here, shaping and giving hope and substance to our lives—not really—but really.”
Haemig, Mary Jane, "Advent Preaching on 'Doubting John',"Lutheran Quarterly, 2006.
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“Finally, a survey such as this should lead us to appreciate the breadth within the Christian homiletical tradition and encourage us to mine its riches in approaching biblical texts today. This is not to say that all approaches used previously are or were equally valuable. However, considering the broad homiletical tradition can open our minds to some of the possibilities in a biblical text and prevent preachers from being hostages to their own presuppositions and those of their age.”
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