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/lentb3.htm
Lent 3
March 4, 2018
- Fredriksen, Paula, "Jesus: The Gesture at the Temple," The Living Pulpit, 1994.
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“But in invoking the Temple's destruction and thus the rhythms of Jewish history, in dying for his proclamation of the Kingdom's speedy coming to which that event would witness, Jesus came to embody a religious message that is quintessentially Jewish and — yet? thus? — universally human.”
- Hays, Richard B., "Can the Gospels Teach Us How to Read the Old Testament?" Pro Ecclesia, 2002. (Section on this text begins on p. 412)
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“It is not too much to suggest that John, early in his narrative, is teaching his readers how to read. Look beyond the literal sense, he whispers, and read for figuration. Read retrospectively, in light of the resurrection. See the Temple and Israel's Scriptures as prefiguring the truth definitively embodied in Jesus.”
- O'Day, Gail R., "Piety without Pretense, Faith without Falsehood: The Lenten Journey according to John," Journal for Preachers, 1997.
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“As a teaching for Lent, this lesson invites us to look at the way we live our lives with God and one another and to examine the sources of power and authority which shape our lives and to which we regularly make appeal.”
- Park, Austin, "A wedding in Cana," Living Pulpit, 2013.
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"However odd the story may appear, there is one significant truth that wc should not ignore. It is the transformation of Jesus' own perceived position from a guest to the One through whom miracles are created."
Marcus, Joel, "Idolatry in the New Testament," Interpretation, 2006.
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Abstract: “The New Testament inherits its attitude toward idolatry from the Old Testament and early Judaism. In all three, idolatry is the primal sin and is connected with sexual immorality and avarice. Both Jesus, in his response to the question about tribute, and Paul,* in his treatment of food sacrificed to idols, reflect the conflict between revulsion against idolatry and the need to survive in an idolatrous world. Moreover, Paul and the Johannine literature respond to the Jewish charge that Christianity itself is idolatrous. Appropriation of New Testament attitudes toward idolatry for our own pluralistic society is complicated by their variety and their apparent caricature of pagan religion.”
Green, Donald E., "The Folly of the Cross," Master's Seminary Journal, 2004.
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Abstract: “First Cor 1:23 indicates that both Jews and Gentiles refused to believe Paul's preaching of Christ crucified. They rejected the message in part because of the cultural connotations of crucifixion in the first century. Crucifixion was a vulgar, common execution that the Romans imposed on notorious criminals, prisoners of war, and rebellious slaves. Its harsh brutality symbolized the supremacy of the Roman government over the victim. Gentiles thus viewed crucifixion as a sure sign of the victim's defeat. Jews, on the other hand, held crucified men in even greater contempt because to them crucifixion was a sign of God's curse on the victim. Paul's preaching of Christ crucified thus cut deeply against the grain of his culture. Jews rejected the idea that the Messiah could be crucified (and thus cursed) and looked for signs instead. Gentiles rejected as foolishness the notion that a crucified man could be the only Savior of mankind and sought eloquent rhetoric in its place. Paul's example challenges today's Christian leader to confront the culture with the same message of Christ crucified and not to cater to the latest fads in marketing the gospel to the passing whims of unbelievers.”
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