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Textweek ATLAS July 19, 2015 Proper 11B Ordinary 16B Pentecost 8

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/properb11.htm

Proper 11B / Ordinary 16B / Pentecost +8
July 19, 2015

Brueggemann, Walter, "Rethinking Church Models through Scripture," Theology Today, 1991.
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EBSCO ATLA Religion Database with ATLASerials"There is no one single or normative model of church life. It is dangerous and distorting for the church to opt for an absolutist model that it insists upon in every circumstance. Moreover, we are more prone to engage in such reductionism, if we do not keep alive a conversation concerning competing and conflicting models. Or to put it positively, models of the church must not be dictated by cultural reality, but they must be voiced and practiced in ways that take careful account of the particular time and circumstance into which God's people are called. Every model of the church must be critically contextual. "

Long, William R., "Expository Articles: Ephesians 2:11-22," Interpretation, 1991.
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“When time merges into eternity, the only thing left of history will be this temple that God has built, the church of Jesus Christ, the people in whom God dwells. The rescue will have been completed.”

Harrell, Daniel M., "Living by the Word: Mark 6:30-34, 53-56," The Christian Century, 2009.
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EBSCO ATLA Religion Database with ATLASerials“The shepherd metaphor derives from the vocation itself— one that required strength, commitment and self-sacrifice.” 

Toppin, Shirlyn, "'Soul Food' Theology: Pastoral Care and Practice through the Sharing of Meals: A Womanist Reflection," Black Theology, 2006.
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Abstract: “This paper is a reflection on the dynamics of shared meals in African Caribbean and African American contexts where pastoral care and practice is exhibited. Moreover, the foods that are prepared and shared are indicative of the cultural identity of Black people, which was inherited from their African ancestors and passed on to succeeding generations. Due to issues of continuity and discontinuity in cultural expression within Diasporan African communities, many scholars have argued for the maintenance of these socio-rcligious traditions as a vital component for preserving identity and communal praxis. The impetus for this research arose from the contextual and experiential engagement with a Black majority inner-city church in East London. Using my own experiences as a first point of departure, I have attempted to juxtapose the socio-cultural and religious practices that are evident in the Caribbean and transferred through migration to inner-city London, with the comparative experiences of African American people by means of an analysis of the African American film Soul Food.”

Zink-Sawyer, Beverly, "Between Text & Sermon: Mark 6:30-34," Interpretation, 1997.
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EBSCO ATLA Religion Database with ATLASerials“This text is often ignored by commentators on their way to addressing the more substantial miracle story of the feeding of the five thousand that follows. To do so, however, is to miss a brief but revealing glimpse of the example of Jesus, an example we as his disciples are compelled to emulate.”

Textweek ATLAS July 12, 2015 Proper 10B Ordinary 15B Pentecost 7

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/properb10.htm

Proper 10B / Ordinary 15B / Pentecost +7
July 12, 2015

White, Ellen, "Michal the Misinterpreted," Journal for the Study of the Old Testament, 2007.
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“This issue is not really present in the text. While royal behavior is a focus, her objection is not one of association, but of the type of mingling in which he has engaged: mingling with a sexual nature.” 

Dozeman, Thomas B., "The Priestly Vocation," Interpretation, 2005.
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Abstract: “Biblical writers present a grand vision of the priestly vocation, in which the sacramental life of worship is translated into an ethical mission to the world. It is a vision in which the priestly vocation of the ordained in the sanctuary and the priestly vocation of the laity in the world work in concert to fulfill the divine vision of a transformed earth.” 

Viberg, Åke, "Amos 7:14: A Case of Subtle Irony," Tyndale Bulletin, 1996.
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Summary: “Amos 7:14 is a key verse for the understanding of Israelite prophecy. Among the unresolved issues relating to this verse is the question whether the nominal clauses should be translated with a present or a past tense. Neither of these alternatives seems to have proved convincing, and therefore we should raise the more fundamental questions as to how the prophet is using language. It is argued that his statement only becomes intelligible when we acknowledge that he is using irony. Amos perceived an ideological gap between his grand vision of YHWH's reign and the reality of his people's situation, and was able to bridge this gap through his use of irony.” 

Sider, Ronald J., "A Call for Evangelical Nonviolence," The Christian Century, 1976.
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Abstract: “Present relationships between rich and poor nations are fundamentally unjust, and that nonviolent direct action is needed today to initiate changes. The heart of the article is a biblical-theological development of the thesis that a biblical understanding of the cross and the resurrection leads necessarily to a nonviolent stance and conversely that only a fully biblical view of the cross and resurrection can provide an adequate foundation for a contemporary nonviolent movement. In a final section it is argued, against quietists, that aggressive nonviolence is faithful to Jesus' strategy and, against some evangelicals, that civil disobedience for the sake of social justice is just as appropriate as civil disobedience for the sake of evangelism.”

Heider, George C., "Living by the Word: Mark 6:14-29," The Christian Century, 2009.
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“Like Herod, we are often too willing to cut our losses and walk away.”

Textweek/ATLAS July 5, 2015: Proper 9 Ordinary 14 Pentecost +6

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/properb9.htm

Proper 9B / Ordinary 13B / Pentecost +6
July 5, 2015

Olyan, Saul M., "'Anyone Blind or Lame Shall Not Enter the House': On the Interpretation of Second Samuel 5:8b," Catholic Bible Quarterly, 1998.
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“2 Sam 5:8b suggests that a ban on worshipers with at least some physical defects was in force in Jerusalem at some point in time.”

Schipper, Jeremy, "Reconsidering the Imagery of Disability in 2 Samuel 5:8b," Catholic Bible Quarterly, 2005.
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EBSCO ATLA Religion Database with ATLASerials“The imagery of physical disability and weakness initially seems to contrast David with parties from whom he wishes to distance himself during his solidification of power. Yet this imagery also surrounds him during his later years, especially during his exile from Jerusalem.”

Polaski, Sandra Hack, "2 Corinthians 12:1-10: Paul's Trauma," Review & Expositor, 2008.
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Abstract: “Trauma theory offers us a different way of looking at 2 Cor 12:1-10, the passage that discusses Paul's "thorn in the flesh." Rather than seeing the nature of the "thorn" as a riddle to be solved, we can look at the way Paul talks about his pain and his ability to come to terms with it as evidence of trauma and its resolution.”

Heider, George C., "Living by the Word: Mark 6:1-13," The Christian Century, 2009.
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“New Testament scholars inform us that the problem here is one of culture: in an honor/shame society, it was an act of sheer arrogance for someone of Jesus' lowly origins to speak out publicly.”