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/easterda.htm
April 20, 2014
Easter Sunday
Bond, L. Susan, "Scripture and Theology, Acts 10:34-43," Interpretation, 2002.
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“Peter’s sermon to Cornelius challenges their understandings about what it means to follow Christ. The radical gospel of peace challenges our own notions of what it means to belong to a privileged religious community with the "exclusive" truth about the way of salvation.”
Erwin, Ed, "Between Text and Sermon: Acts 10:34-43,"Interpretation, 1995.
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“Even though we may adhere to the politically correct rhetoric of pluralism and multiculturalism, do we, in practice, welcome others into our circles of friendship? Or do our circles of friendship become cliques of subtle exclusion? Are the doors to our churches open to all, or only to the few who match our socioeconomic standards? Are closed doors only the reflection of closed minds without opened Bibles?”
Howell, Justin R., "The Imperial Authority and Benefaction of Centurions and Acts 10.34-43: A Response to C. Kavin Rowe," Journal for the Study of the New Testament, 2008.
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Rowe, C. Kavin, "Luke-Acts and the Imperial Cult: A Way Through the Conundrum?" Journal for the Study of the New Testament, 2005.
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Abstract: “C Kavin Rowe has rightly argued that, when encountering the statement OUTOS έστιν πάντων κύριο? (Acts 10 36), Luke's auditors throughout the Roman Empire would have associated this slogan with impenal-cult propaganda. The relevance of such a connection within a speech delivered to Cornelius and his household, however, requires further analysis. Evidence from Luke-Acts and other ancient literary texts and inscriptions depicts centurions as imperial authorities who—as benefactors, judges and promoters of the imperial cult— were notorious for abusing their power to the detriment of those under their authority. Alongside Luke's implicit censure of the emperor and his cult, one should understand his seemingly positive characterization of Cornelius as rhetorical irony (i.e , applying to a character traits that are contrary to reality). The more holistic criticism of the imperial cult in the context of Acts.”
Persaud, Winston D., "Believing in Jesus Christ in This Postmodern World," Word & World, 2007.
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“There is an intrinsic intra-Christian and interreligious character to our conversation about Christian faith. The genre of story is one viable, fruitful, and necessary means of entering this conversation.”
Kelly, Geffrey B., "Finding Sustenance in the Midst of Disappointment," The Living Pulpit, 2005.
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“Rahner concedes that, without a doubt, people continue to die in a sad manner and, often, in seeming absurdity. Yet this separation from one's corporeal lifetime and apparent "emptiness is filled to the brim" by God. God is the one, Rahner declares, who breaks through the sadness and absurdity of death with the promise of life, and in Jesus Christ…”
Lamborn, Amy Bentley, "I Know that My Redeemer Lives," The Living Pulpit, 2005.
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“I know that my Redeemer lives. . . . We might not have guessed that Job was capable of such an utterance. Job feels abandoned by everyone—family, friends . . . even God. As he sits in dust and ashes he questions and complains. He is angry and embittered. But his capacity for hope remains and, indeed, is given new depth and dimension, for it incorporates the anger and aggression and rage that comes when the ‘good-enough environment’ ceases to be ‘good-enough.’”
Lowry, James S., "The Gardener," Journal for Preachers, 1997. Sermon.
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“There is no way to excerpt this amazing sermon!”
Peterson, Eugene H., "Resurrection Breakfast," sermon, Journal for Preachers, 2002.
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“Think of it: all the elements of formation-by-resurrection present every time we sit down to a meal and invoke Jesus as host. It's a wonderful thing, really—the resurrection Jesus present as one with us just as he finds us, as we prepare and bless, serve and eat our breakfast coffee and bacon and grits and eggs.”
Young, Robert D., "Between Text & Sermon, John 20:1-18," Interpretation, 2002.
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“One of the mysterious and wonderful promises that Jesus made in his Farewell Address is the promise of more to come in both word and deed. "I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth" (16:12). Is that promise a reference to truth as presented in canonical writings? Or does it point to Christian communities in all generations as they address the issues at hand?”
Clayton, Kimberly L., "When Death No Longer Determines Our Living," Journal for Preachers, 2008. Sermon.
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“When death no longer determines our living, "when Jesus draws us into a way of life so compellingly true...then we have no time to be afraid." [Hauerwas] So we step over those guards and go to Galilee or anywhere else we're sent to see what is next for us now that Easter has arrived. We do not have to be afraid, for Jesus has taught us how to see the world and also how to live in it with an active faith.”
Sheeley, Steven, "The Exercise of Jesus' Royal Power: Lent through Trinity Sunday," Review & Expositor, 2007.
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“This article traces the theme of royal power through the lectionary readings in Matthew during the seasons of Lent and Easter, culminating in Trinity Sunday. An examination of major turning points in Matthew's story of Jesus—temptation, transfiguration, triumphal entry, passion, resurrection, and farewell—demonstrates Jesus' re-definition of kingship as obedience and service. Matthew characterizes Jesus as the perfect example of true righteousness, consistently obedient to the Father's will. As a result, Jesus possesses absolute and eternal power, and he commands his disciples to draw on that power and his presence as they make other disciples throughout the earth.”
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