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05/29/2014

Textweek ATLAS links June 29, 2014 Proper 8A, Ordinary 13A, Pentecost +3

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/propera8.htm

Pentecost+3, Proper 8, Ordinary 13
June 29, 2014

“It is certainly ironic that the "little ones" have been largely overlooked in NT research, especially given the special attention given to them by Jesus in Matthew. This seems in keeping with scholarly neglect of the "littleness" of other Bible characters, as we have seen. If Matthew's is a largely "scribal" community, then the "little ones" are evidently the newer recruits, the undergraduate disciples of the gospel who join with prophets and mature scribes in the mission to make more disciples. It is a significant group that Jesus in particular repeatedly and sympathetically champions, supporting the apparently disadvantaged.”

  • Talbert, Charles H., "Tracing Paul's Train of Thought in Romans 6-8," Review & Expositor, 2003.
      EBSCO ATLASerials, Religion Collection
      EBSCO ATLA Religion Database with ATLASerials

    “Romans 5:12-8:39 goes over again the same basic train of thought covered earlier in 1:18-5:11. In both 1:18—5:11 and 5:12—8:39 the argument moves from the human condition to the divine remedy to the role of the law to ultimate salvation. This form of reasoning, repetition with variation, has roots in ancient Greco-Roman rhetoric.”

“Paul's intention was not to present irreconcilable, antithetical positions, but to use a literary device to accentuate theological truths that could best be expressed through paradoxical statements. When two truths, such as a weak person who is weak and a strong person who is strong, are presented as a paradox ("when I am weak then I am strong"), the result is a third truth that overrides the first and second truths. This third truth is a divine truth that is significant for either doctrine or application or both. However, nonbelievers cannot grasp this third truth.”

“The purpose of this article is to examine the exegetical history of Genesis 22, and particularly the contributions of Martin Luther, John Calvin and Wolfgang Musculus to that history. It focuses on a specific issue with which these, and other, interpreters grappled, namely, the issue of how one ought to understand the character of Abraham's trial. The article maps out different answers given to this question from Philo to the Reformation towards the end of demonstrating the spirited creativity of the aforementioned trio of interpreters.”

Abstract: “It is traditionally accepted among scholars that the "original" episode of the Akedah is narrated in Gen xxii 1-13, 19 Verses 14-18, the "second angelic speech", offering Abraham a blessing for his obedience, are usually considered, on stylistic, structural and critical grounds, a secondary interpolation Recent studies, however, have argued that Abraham's extraordinary obedience actually necessitates the extra blessings which he receives in the second angelic speech It, therefore, could not have been simply inserted into the original account This has suggested to many scholars that the author responsible for w 15-18 has left his mark also on w 1-13, 19.

“In re-examining the style, composition and content of this story, I will suggest that the mark may be found in the first angelic speech, stopping Abraham at the crucial moment (w 11-12) Without the angelic intervention an episode would emerge in which Abraham disobeyed the divine command, sacrificing the ram "instead of his son", on his own responsibility.”

Huizenga, Leroy Andrew, "Obedience unto Death: the Matthean Gethsemane and Arrest Sequence and the Aqedah," Catholic Biblical Quarterly, 2009.
  EBSCO ATLASerials, Religion Collection
  EBSCO ATLA Religion Database with ATLASerials

“In sum, significant aspects of the Aqedah developed early, Isaac's willingness to participate in his sacrifice foremost among them. Certain later texts bearing witness to such features (the Antiquities, Liber Antiquitatum Biblicarum, 4 Maccabees, and 1 Clement) are not so far removed from the time of the Gospel of Matthew, and the manner of their presentations (save that of Josephus) reveals the antiquity and common currency of the concept of a willing Isaac, which, in any case, 4Q225 demonstrates was a pre-Christian development.”

05/29/2014 at 03:53 PM | | Comments (0) | TrackBack (0)

05/26/2014

Textweek ATLAS links June 22, 2014, Proper 7, Ordinary 12, Pentecost+2

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/propera7.htm

Pentecost+2, Proper 7, Ordinary 12
June 22, 2014

"Perhaps the most striking learning in this brief study is that although texts are read to some extent from the social location of the reader, a shared social location does not necessarily lead to a similar interpretation of a text. Social location is only one factor influencing interpretations of a text; scholarship, method, and our personal experiences are others. It may be that differences within a particular social location are as prevalent as those between social locations."

"The Isaac narratives contain many rarely noticed elements of humor. While enhancing the reader's enjoyment, humor is also an integral component of a theology of hope in Genesis."

"The confessions of Jeremiah are prayers for people mired in loss and play a major role in the theological and spiritual process of healing. They keep communication with God alive in the midst of destruction and despair."

"Salvation is recognizing that one belongs to the virtual reality that God has brought about with Christ's death."

"Romans 5:12-8:39 goes over again the same basic train of thought covered earlier in 1:18-5:11. In both 1:18—5:11 and 5:12—8:39 the argument moves from the human condition to the divine remedy to the role of the law to ultimate salvation. This form of reasoning, repetition with variation, has roots in ancient Greco-Roman rhetoric."

Abstract: "

 

 

 

 

 

 

Ordinary Time comprises those days between Pentecost and Advent—six months of preaching without the special days celebrating the big themes of Advent, Christmas, Lent, Easter, or Pentecost. Within this wide variety of lectionary readings, the Matthean Jesus lays out the demands placed upon those—ancient and modern—who would be subjects of his reign. Matthew's Gospel challenges both delivery and content for the preacher. Sermons based on these texts urge the congregation to deeper spiritual formation, authentic responses to God's calling to serve, a renewed commitment to mission(s), and an inclusive response to our increasingly pluralistic society. Sermons based on these texts will also challenge the preacher to wrestle creatively with texts often memorized, but rarely studied—texts that often leave us uncomfortable in the pulpit. This article presents: (1) a discussion on the importance of Ordinary Time in the preaching cycle; (2) helps for preaching from selected texts which serve as thematic interpretations for the larger preaching cycle; and (3) an emphasis on the Propers in Epiphany (texts from the Sermon on the Mount), which reappear during Ordinary Time."

"We need not fear the "hosts of evil round us," however they manifest themselves in our lives, for we know that God is with us and in control. Rather, we are "freed to faith and praise," that is, to the public acclamation of Christ as Lord and the public accounting for the hope that is in us (cf. I Pet. 3:13-17). We need not fear humans or what they can do to us, but rather, we need fear only God. This we do by acknowledging God's righteousness, trusting in God's providence, and anticipating God's present help and future judgment."

 

 

 

 

 

 

05/26/2014 at 04:10 PM | | Comments (0) | TrackBack (0)

05/01/2014

Textweek ATLAS links June 15, 2014, Trinity - Pentecost +1

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/trinitya.htm

Trinity - Pentecost +1
June 15, 2014

Links to lots of good articles on all of the texts at ATLAS at http://www.textweek.com/yeara/trinitya.htm#Recommended_articles but I’ve chosen an interestingly diverse collection of articles on Matthew 28:16-20 for this Sunday.

 

Abstract: “Often cited as an answer to questions, the text commonly known as the Great Commission (Matt 28:16-20) actually raises important questions. How does it function as a conclusion to the Gospel of Matthew? Was it intended to be a missiological blueprint for doing evangelism in the twenty-first century? Who are "the nations" on whom the Eleven are to focus their disciple-making efforts? What is to be the character and intended outcome of this effort? A careful reading of these familiar verses is offered with attention directed toward many overlooked narrative details. The result of this exegetical precision, as opposed to the traditional "eisegetical" presumption, is a fresh hearing of Jesus' important words. Critical to a proper understanding of this text is the overarching call to "Go" in a Christ-like manner. Moreover, the call to teach suggests an evangelical pedagogy that is less polemical and more patient than many modern evangelistic strategies.”

 

Abstract: “Matthew's relationship to the Gentile world has been a somewhat neglected dimension of recent discussion. When the topic has been examined, two issues have been to the fore, namely whether Matthew's largely Jewish community engages in mission to convert Gentiles, and if so, on what terms do converted Gentiles belong to the community. It is argued here that the individualistic and religious focus of the discussion ignores Matthew's macro-theological and socio-political framing of, and systemic engagement with, the Gentile (Roman imperial) world. Discussion of seven aspects of the Gospel (1.1; evoking Isaiah in 1.23 and 4.15; Satan's role; representative Gentiles; Pilate; parousia; discipleship in the meantime) sustains the argument that Matthew engages the Gentile world systemically with a much broader focus on God's just and transforming reign.”

 

“We shall therefore read Matthew back from his conclusion in Matt 28:16-20. This mode of reading is significant, because the Gospel ends with Jesus sending disciples (not apostles!) out to make other disciples, i.e., to replicate themselves.”

 

Abstract: “Matthew's ‘Great Commission’ (28:16-20) traditionally serves as the mandate for Christians to proclaim the Gospel of Jesus to ‘all the nations/' including G-d's "chosen people/' the Jews. Both historical- and literary-critical analyses of Matthew's narrative, however, suggest that this emphasis is misplaced. Matthew's Jesus enjoins his followers to ‘make disciples of all the Gentiles’ for the mission has shifted away from Israel. Whereas Jews remain within the missionary purview, they are not its principal focus. As an expansion of the Mission Discourse of chapter 10, the Commission highlights Jesus' commands concerning social justice, healing, and compassion. Using these points as its base, this essay also explores the reasons why Jews and Baptists fail to understand each other, how Baptists might effectively implement the command to ‘make disciples,’ the means by which ‘teaching them’ is best accomplished, the import of the notice that the new disciples are to be ‘baptized in the name of the father, son, and holy spirit,’ and the meaning of ‘obey all that I have commanded you.’

 

“Proselytization in some form is usually perceived as an inalienable aspect of Christian identity, yet this aspect of Christianity is quite baffling to the modern Hindu, who is not disposed to doubt the salvific potency of other religions. This paper is an attempt to try to create some openings in this wall of mutual incomprehension so that both sides gain a better appreciation of the others' position and to indicate the ‘concessions’ they could make to each others' position without compromising their own integrity.”

 

“Jesus actually fills several typological roles in the so-called Great Commission. He is indeed the new Moses, but he is also Daniel's ‘son of man’ with ‘all authority’ as well as the conquering namesake of Joshua. When we add these biographical images to Matthew's explicit association of Jesus with King David (esp. 21:1-22) and his implicit association of Jesus with Joseph (in the birth narrative), with Elisha (who followed Elijah, i.e., the Baptist), and perhaps with Abraham/Isaac (Jesus as the sacrificed son), it becomes clear that Matthew's Jesus was every Jewish hero rolled into one. Jesus could be all of these things because only he among them could utter the divine promise that he would be with his people during their quest among the nations.”

 

“Jesus' Great Commission provides substance for many sermons (not just one) on Christian mission, and the deeper our understanding of the commission in the context of Matthew's Gospel, the richer those sermons. In all of them, done faithfully, Christ will, as he promises, be with us to shape and inspire our witness.”

 

“The theological reasons for affirming God's triunity are numerous. But the impact of this symbol finally depends on lived experience. My own began with the Rublev icon where the three Persons are depicted as the three angels who were entertained by Abraham and Sarah under the oaks at Mamre (cf. Cren. 18). The faces of the Three are identical; they differ in dress and posture. Most of what has been said here about trinitarian doctrine is somehow reflected in this painting…”

05/01/2014 at 11:43 AM | | Comments (0) | TrackBack (0)