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/yearb/properb8.htm
Proper 8B / Ordinary 12B / Pentecost +5
June 28, 2015
Tull, Patricia K., "Jonathan's Gift of Friendship," Interpretation, 2004. (See also, Friendship, issue focus of Interpretation, 2004.)
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“The story of Jonathan and David stands out as the Bible's lengthiest and most complex narrative reflection on friendship. Far from idealizing the mutuality of their devotion, however, this story invites readers to ponder the human freedom to accept, reject, exploit, or reciprocate the gift of a friend's loyalty.”
Britt, Brian, "Unexpected Attachments: A Literary Approach to the Term HSD in the Hebrew Bible," Journal for the Study of the Old Testament, 2003.
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Abstract: “The biblical term HSD, variously translated 'loving kindness' and 'steadfast love', displays a wide range of biblical uses and meanings. This article concentrates on poetic and narrative texts in which HSD appears surprisingly, often to denote unexpected attachments. While HSD is a formulaic term in covenant tradition, some poetic texts, notably Ps. 89, Isa. 54, and Lam. 3, place the term in striking contrast to its immediate context. Narrative cases of unexpected HSD include the attachments between Ruth and Naomi, David and Jonathan, Abraham and Sarah (in the wife-sister scenes), Yahweh and Israel, and three episodes about spies. By attending to the literary uses of HSD, this article illuminates the place of HSD in biblical theology.”
Craddock, Fred., "The Poverty of Christ: An Investigation of II Corinthians 8:9," Interpretation, 1968.
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“The poverty of Christ consists, therefore, in the identification of Christ with the human situation, an identification without reservation.”
Rhyne, C Thomas, "2 Corinthians 8:8-15," Interpretation, 1987.
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“Equality does not impoverish the more affluent. Indeed, both parties will benefit from sharing. Those who share their resources with others will be freed from anxiety. Those who receive from the abundance of others will be sustained in their crisis; and if the church is a microcosm of the world, then surely our text tells us that society may benefit by following the principle of equality.”
· Dube, Musa W., "Fifty Years of Bleeding: A Storytelling Feminist Reading of Mark 5:24-43," Ecumenical Review, 1999.
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“Mama Africa is standing up. She is not talking. She is not asking. She is not offering any more money - for none is left. Mama Africa is coming behind Jesus. She is pushing through a strong human barricade of crowds. Weak and still bleeding but determined, she is stretching out her hands. If only she can touch the garments of Jesus Christ...”
Loader, William, "Challenged at the Boundaries: A Conservative Jesus in Mark's Tradition," Journal for the Study of the New Testament, 1996. (Section on this text begins on Page 58.)
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“Even more so will the purity issues have been central in any pre-Markan form of the story, especially in a Jewish setting.49 In such a setting Jesus' response would have most likely been interpreted primarily in relation to the woman's disregard of Torah. Characteristically Markan concerns, such as Jesus' quasi-magical power and the disciples' insensitivity, now govern the narrative, all but obscuring Jesus' response as one which might have been expected from a conservative Jew confronted with such a violation of purity law. This conservative image is strengthened if it was indeed Jesus' tassels that she touched (cf. Mt. 9.20). Yet, challenged at the boundary, Jesus responds as in the other anecdotes by a significant boundary crossing.”
Willimon, William H., "Ready for Interruptions," The Christian Century, 1991.
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“Jesus will have none of our imposed order. He leads us down a road more circuitous than that toward Nazareth. He inserts into the journey those frightened parents and the suffering sick from whom we have averted our gaze…”
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