AndrewMcGowan and Ned Parker discuss the holiness of divine absence and the anticipation of things to come in Matthew 24:36-44. The text is appointed for the First Sunday of Advent in Year A of the Revised Common Lectionary.
AndrewMcGowan and Ned Parker discuss the holiness of divine absence and the anticipation of things to come in Matthew 24:36-44. The text is appointed for the First Sunday of Advent in Year A of the Revised Common Lectionary.
Voiceover Voice:
As we move into this season of Advent, having a bit of a cliffhanger is exactly the right start.
Helena Martin:
This is Chapter, Verse, and Season: a lectionary podcast from Yale Bible Study.
It’s Advent! New season, new liturgical year, new year in the Revised Common Lectionary. Welcome to Year A.
This episode, we have Andrew McGowan, who’s the Dean and President of Berkeley Divinity School at Yale and the McFaddin Professor of Anglican Studies and Pastoral Theology, and Ned Parker, who’s the Associate Dean for Institutional Advancement at Andover Newton Seminary at Yale Divinity School and Lecturer in Homiletics.
They’re discussing Matthew 24:36-44, which is appointed for the First Sunday of Advent in Year A. Here’s the text.
[Matthew 24:36-44]
But about that day and hour no one knows, neither the angels of heaven, nor the Son, but only the Father. For as the days of Noah were, so will be the coming of the Son of Man. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark, and they knew nothing until the flood came and swept them all away, so too will be the coming of the Son of Man. Then two will be in the field; one will be taken and one will be left. Two women will be grinding meal together; one will be taken and one will be left. Keep awake therefore, for you do not know on what day your Lord is coming. But understand this: if the owner of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect.
Andrew McGowan:
So Ned, here we have everyone’s famous, “when is the end of the world” passage or one of them, so to speak. This has obviously been subject to a certain amount of misreading and misuse, but I think we might both agree there’s something important here about whatever it is Jesus is telling us that we do know, and maybe also that we don’t know about this coming of the son of man hour. What do you think?
Ned Parker:
I think you’re absolutely right. I think that this is the best cliff hanger of all time. There isn’t a Netflix or Amazon show that has anything on this “to be continued” passage here. I confess, before I get into the Advent journey part, I do confess that the first time I had to preach about this passage I really struggled with the idea of the Lord coming in like a thief in the night.
My senior year of high school, my parents and I moved, and we had done the moving in stages over the course of about a month. And the final night of the move, we had the last of our belongings in our car and we pulled into the house, and it was about midnight, and we went in and turned on the light and around us was newspaper. There was newspaper scattered everywhere. So we started to walk through the house only to realize that somewhere between dropping off that last load of furniture and arriving in our car someone had shown up and taken everything. Everything. Everything. And I mean everything from, you know, photo albums that had no monetary value whatsoever, to family heirlooms that had been passed down through my farming family in Maine. And so, there was something that was really disturbing to me about this notion of a thief in the night.
But as I spent time with the passage, I recognized that as we move into this season of Advent, having a bit of a cliffhanger is exactly the right start. It’s exactly the right start to move into a time of expectation, the journey of expectation. I mean, think about Advent like a pilgrimage where the journey itself is supposed to be the destination, right? You realize that along the way. My dad did the Camino de Santiago the year after he retired, and he writes about stopping by this raspberry bush and picking raspberries. That stop and tasting those raspberries was just as rich and just as holy as arriving at the chapel of St. James. So, there’s something about that idea of this ending on a cliffhanger, to be continued, and incorporating that into the idea of being on the journey of Advent that is a really poignant and beautiful way to start, I think.
Andrew McGowan:
I mean, you’ve used two very interesting stories. One of which is a very confronting and a negative one and the other, you know, a beautiful pastoral one. I think they both have important things to sort of say relative to how we have to read a passage like this. And indeed, about Advent more generally. I’m still sort of struck by your theft story because this is an awkward metaphor and you have an experienced to match, and I think that’s perhaps an important aspect of this. Not because I think that it’s meant to be a negative expectation, but because it seems to be, part of what it seems to be saying to me and in the passage as a whole I think, part of what Jesus seems to be saying is that this is not something you have control over.
Ned Parker:
Yes.
Andrew McGowan:
And that is a very difficult thing, as a matter of fact, for many of us. I think it is for me. I’m fine saying, well, you know, yes, this is exactly what Jesus says and if I study this passage carefully enough and bring out all my commentaries and exercise all my intellectual will, I will understand this passage completely and utterly. Which will indicate that I understand it not at all.
Ned Parker:
Right.
Andrew McGowan:
Because it’s really saying that, it’s really challenging us to sit somehow with the reality of things that we don’t know. And I think this is actually quite a struggle for those of us who are engaged in attempts to live the life of faith, if I can put that in the broadest terms. Because in a world which has become as someone famously said, disenchanted. You know, a world in which the presence of God is no longer something that people take for granted from day to day and understood to be woven into the fabric of every event and activity and object. I think what often happens is that we tend to see something that’s beautiful and good and helpful and uplifting, and we go, aha, there is God. But that isn’t really what this passage is saying.
Ned Parker:
Right.
Andrew McGowan:
We want to claim God as a way of talking about the things that we find fulfilling and uplifting.
I’m not really sure that’s the understanding of divine presence and activity that we’ve got in this passage. So, it’s not just the fact that we don’t know, that’s clearly a theme that runs through it, but even the arbitrariness of it, you know, two people will be in the field, one taken the other one left. Two women grinding at the mill, one taken, one left. And I think that the point he’s trying to make there is something about what from a human perspective could only ever be the arbitrary.
And yet, which clearly in context from the sort of implied divine perspective here, is no more arbitrary than is the question of the time. And yet neither of them, neither the rationale nor the time, is presented to us as available for our easy interpretation and acceptance. And I do think that there’s got to be a significant message there that has to do with, let’s put it this way, the holiness, the holiness of divine absence. Or the holiness of our own modesty about the claims we make about divine presence. What do you make of that?
Ned Parker:
I think that you’re right on. I completely agree with your sentiment about the arbitrariness, if I can use that word, make up a word. The arbitrary nature, of this passage because my experience has been that it has been used in such a way to be not arbitrary at all. That there are chosen, right? That there are particular, few, chosen, who might be working in the fields at some point along the way, but they are among the chosen and there is nothing arbitrary about that. And so, you should mind your manners and watch yourself.
You’re sort of liturgical, theological move to make it arbitrary, is a really fascinating one for me. Because I think as Christians, oh, boy, can you make blanket statements?
Andrew McGowan:
Go on. Go on. Try.
Ned Parker:
As Christians, there is this idea of the chosen, and we are they. And in that sense, unfortunately, this passage can, to go back to the thief in the night metaphor, can be used in a very threatening way, right? Unfortunately, a very threatening way. And I’ve seen it. You know, I’ve seen it used in that way. And perhaps it was seeing this passage used in that way that took me, as I said when I first had to preach about it, back to that night when we arrived, and everything had been stolen by a thief in the night. To hear you make that move is really helpful for me to make that move with you.
Andrew McGowan:
The other thing that strikes me, to circle back to a point that I think you opened with, is that I don’t think, there’s a claim I was trying to make about divine absence, should be left to sit as if people might simply shrug or be deflated and say, okay, so we don’t have the sense that we can just sort of point to God’s activity easily and readily, but in fact what it’s meant, I think, to take us to is the sort of place that you were describing at the beginning. It’s that place of anticipation. Which is very different from going out into the world claiming that we’ve got the capacity to recognize divine presence in a kind of a glib, everyday sort of fashion. I do think, by the way, that there are ways we can make claims about divine presence. I think that, you know, authentic love is got something to do with the reality of God and we could expand on that point. But I think that if anything, the religious environment we live in is much too apt to make ready claims about that. When it is in fact, the possibility of suspending those claims and then discovering what it would be to live in that moment of anticipation. The kind of moment of anticipation where the raspberry on the Camino tastes different as a result. You know, that’s the sort of test, isn’t it?
Ned Parker:
Yes.
Andrew McGowan:
And of course, let’s say that that may be a moment where divine presence, maybe that was an epiphanic moment for your dad.
Ned Parker:
I believe it was.
Andrew McGowan:
And yet it was partly because it was not something towards which he thought that by any effort of his own, he could labor. But it simply came to him as grace.
Ned Parker:
As grace, yes.
Helena Martin:
Thanks for listening. And thank you, Deans McGowan and Parker, for starting us off with Matthew for the new liturgical year.
Remember to rate and subscribe to this podcast wherever you’re listening, and visit our website: YaleBibleStudy.org.
Chapter, Verse, and Season is a production of the Center for Continuing Education at Yale Divinity School. It’s produced by: Creator and Managing Editor, Joel Baden; Production Manager, Kelly Morrissey; Associate Producer, Aidan Stoddart; and I’m your Host and Executive Producer, Helena Martin. Our theme music and mixing on today’s episode are by Calvin Linderman.
We’ll be back with another conversation from Chapter, Verse, and Season.
New Revised Standard Version Bible
Copyright © 1989 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.
Host and Executive Producer: Helena Martin
Production Manager: Kelly Morrissey
Creator and Managing Editor: Joel Baden
Assistant Producer: Aidan Stoddart
Music: Calvin Linderman
Brandon Nappi and Ned Parker discuss balance, grace, and being called to account in Hebrews 4:12-16. The text is appointed for the Twenty-First Sunday after Pentecost, in Year B of the Revised Common Lectionary.
Harry Attridge and Joel Baden discuss Satan, unanswered questions, and internal contradictions in Job 1:1, 2:1-10. The text is appointed for the Twentieth Sunday after Pentecost, in Year B of the Revised Common Lectionary.
Linn Tonstad and Yii-Jan Lin discuss pedagogy, amputation, embodiment, and a worm in Mark 9:38-50. The text is appointed for the Nineteenth Sunday after Pentecost, in Year B of the Revised Common Lectionary.
Harry Attridge and Joel Baden discuss wisdom literature, motherhood, and patriarchy in Proverbs 31:10-31. The text is appointed for the Eighteenth Sunday after Pentecost, in Year B of the Revised Common Lectionary.
Awet Andemicael and Greg Sterling discuss the power of speech, risk in hymnody… and middle school!... in James 3:1-12. The text is appointed for the Seventeenth Sunday after Pentecost, in Year B of the Revised Common Lectionary.
Bruce Gordon and Felicity Harley-McGowan discuss wisdom, reading practice, and habituation in Proverbs 22:1-2, 8-9, 22-23. The text is appointed for the Sixteenth Sunday after Pentecost, in Year B of the Revised Common Lectionary.
Harry Attridge and Joel Baden discuss Jewish identity, prophetic critique, and washing hands in Mark 7:1-8, 14-15, 21-23. The text is appointed for the Fifteenth Sunday after Pentecost, in Year B of the Revised Common Lectionary.
LinnTonstad and Yii-Jan Lin discuss cosmology, martial imagery, incarceration, and power in Ephesians 6:10-20. The text is appointed for the Fourteenth Sunday after Pentecost, in Year B of the Revised Common Lectionary.
Kyama Mugambi and John Pittard discuss wisdom, leadership, and community flourishing in 1 Kings 2:10-12; 3:3-14. The text is appointed for the Thirteenth Sunday after Pentecost, in Year B of the Revised Common Lectionary.
Awet Andemicael and Greg Sterling discuss incarnation, sacrament, and references to the Hebrew Bible in John 6:35, 41-51. The text is appointed for the Twelfth Sunday after Pentecost, in Year B of the Revised Common Lectionary.
Teresa Morgan and Molly Zahn discuss parables, punishment, and kingly power in 2 Samuel 11:26-12:13a. The text is appointed for the Eleventh Sunday after Pentecost, in Year B of the Revised Common Lectionary.
Willie James Jennings and Adrián Hernández-Acosta discuss leakage, control, chaos, and healing in Mark 5:21-43. The text is appointed for the Sixth Sunday after Pentecost in Year B of the Revised Common Lectionary.
Brandon Nappi and Ned Parker discuss domestic violence, discernment, God’s presence, and collaborative reading practices in 2 Samuel 7:1-14a. The text is appointed for the Ninth Sunday after Pentecost, in Year B of the Revised Common Lectionary.
Bruce Gordon and Felicity Harley-McGowan discuss color, invitation, and the embodiment of language in Ephesians 1:3-14. The text is appointed for the Eighth Sunday after Pentecost, in Year B of the Revised Common Lectionary.
Awet Andemicael and Greg Sterling discuss strength, grace, and theories of power in 2 Corinthians 12:2-10. The text is appointed for the Seventh Sunday after Pentecost, in year B of the Revised Common Lectionary.
Willie James Jennings and Adrián Hernández-Acosta discuss steadfastness, alignment, and the depths opening inside repetition in Psalm 130. The text is appointed for the Sixth Sunday after Pentecost, in Year B of the Revised Common Lectionary.
Erika Helgen and Chloë Starr discuss fear, sleep, prayer, and even sine waves in Mark 4:35-41. The text is appointed for the Fifth Sunday after Pentecost, in Year B of the Revised Common Lectionary.
Brandon Nappi and Ned Parker discuss gardening, the lectionary, and the impact of little things in reference to Mark 4:26-34. The text is appointed for the Fourth Sunday after Pentecost in Year B of the Revised Common Lectionary.
Kyama Mugambi and John Pittard discuss blasphemy, forgiveness, and Satan in Mark 3:20-35. The text is appointed for the Third Sunday after Pentecost, in Year B of the Revised Common Lectionary.
Teresa Morgan and Molly Zahn discuss law, Judaism, and how Jesus engages these topics in Mark 2:23–3:6. The text is appointed for the Second Sunday after Pentecost, in Year B of the Revised Common Lectionary.
Linn Tonstad and Yii-Jan Lin discuss secrets, stupidity, revelation, and belief in John 3:1-17. The text is appointed for Trinity Sunday, the First Sunday after Pentecost, in Year B of the Revised Common Lectionary.
Adrián Hernández-Acosta and Willie James Jennings discuss colonial wounds, prophecy, resurrection, and exile in Ezekiel 37:1-14. The text is appointed for the Day of Pentecost in Year B of the Revised Common Lectionary.
Bruce Gordon and Felicity Harley-McGowan discuss warning, delight, and the rhythms of life in Psalm 1. The text is appointed for the Seventh Sunday of Easter in Year B of the Revised Common Lectionary.
Erika Helgen and Chloë Starr discuss self-sacrifice in history, obedience in love, and the demands of true friendship in John 15:9-17. The text is appointed for the Sixth Sunday of Easter, in Year B of the Revised Common Lectionary.
Molly Zahn and Teresa Morgan discuss interpretation, disenfranchisement, and magic in Acts 8:26-40. The text is appointed for the Fifth Sunday of Easter, in Year B of the Revised Common Lectionary.
John Pittard and Kyama Mugambi discuss commandments, faith, and risk in 1 John 3:16-24. The text is appointed for the Fourth Sunday of Easter, in Year B of the Revised Common Lectionary.
Willie Jennings and Adrián Hernández-Acosta discuss wounds, tactility, and boiled fish in Luke 24:36b-48. The text is appointed for the Third Sunday of Easter, in Year B of the Revised Common Lectionary.
Erika Helgen and Chloё Starr discuss liberation theology, wealth redistribution, and ordered community in Acts 4:32-35. The text is appointed for the Second Sunday of Easter, in Year B of the Revised Common Lectionary.
Linn Tonstad and Yii-Jan Lin discuss recognition, situatedness, and destabilization in John 20:1-18. The text is appointed for Easter Day, in Year B of the Revised Common Lectionary.
Molly Zahn and Teresa Morgan discuss trauma, uncertainty, and geogrpahy in Mark 16:1-8. The text is appointed for the Great Vigil of Easter, in Year B of the Revised Common Lectionary.
John Pittard and Kyama Mugambi discuss paradox, salvation, identity, and suffering in Isaiah 52:13-53:12. The text is appointed for Good Friday, in Year B of the Revised Common Lectionary.
John Collins and Jennifer Herdt discuss liberation, service, and lifestyle in John 13:1-17. The text is appointed for Maundy Thursday, in Year B of the Revised Common Lectionary.
Almeda Wright and Kate Ott discuss parades, entrances, and subverted expectations in Mark 11:1-11. The text is appointed for the Liturgy of the Palms in Year B of the Revised Common Lectionary.
Greg Mobley and Jerry Streets discuss penitence, self-reflection, and love in Psalm 51:1-12. The text is appointed for the Fifth Sunday in Lent, in Year B of the Revised Common Lectionary.
Awet Andemicael and Adam Eitel discuss typological hermeneutics, the virtue of patience, and the theology of Irenaeus in relation to Numbers 21:4b-9 and John 3:13-17. The text is appointed for Holy Cross Day, in Year B of the Revised Common Lectionary.
Joel Baden and Andrew McGowan discuss textual criticism, reception history, and genre in Exodus 20:1-17. The text is appointed for the Third Sunday in Lent in Year B of the Revised Common Lectionary.
Mark Heim and Abdul-Rehman Malik discuss faith, righteousness, and the interfaith legacy of Abraham in Romans 4:1-5, 13-17. The text is appointed for the Second Sunday in Lent, in Year B of the Revised Common Lectionary.
Kate Ott and Almeda Wright discuss rainbows, natural disasters, and ecological justice in Genesis 9:8-17. The text is appointed for the First Sunday in Lent, in Year B of the Revised Common Lectionary.
Gregory Mobley and Frederick “Jerry” Streets discuss Godshine, what to do with the moments that illuminate, and the beauty that surrounds all of us in Mark 9:2-9. The text is appointed for Transfiguration, in Year B of the Revised Common Lectionary.
Brandon Nappi and Ned Parker discuss rejoicing, pain, and surrendering power to find joy in Psalm 147:1-11, 20c. The text is appointed for the Fifth Sunday after the Epiphany in Year B of the Revised Common Lectionary.
Greg Mobley and Jerry Streets discuss the prophetic message of the Hebrew Bible, Jesus, and the nature of the prophetic in our time in Deuteronomy 18:15-20. The text is appointed for theFourth Sunday after the Epiphany, in Year B of the Revised Common Lectionary.
Kate Ott and Almeda Wright discuss justice work, prophecy, and God changing God’s mind in Jonah 3:1-5, 10. The text is appointed for the Third Sunday after the Epiphany in Year B of the Revised Common Lectionary.
Joel Baden and Andrew McGowan discuss wordplay, prophecy, and numinous experience in 1 Samuel 3:1-10. The text is appointed for the Second Sunday after the Epiphany in Year B of the Revised Common Lectionary.
Brandon Nappi and Ned Parker discuss baptism, division, and the Holy Spirit in Acts 19:1-7. The text is appointed for the Feast of the Baptism of our Lord, in Year B of the Revised Common Lectionary.
Gregory Mobley and Frederick J. (Jerry) Streets discuss the spiritual value of routine, Biblical-liturgical expression, and hope in Luke 2:22-40. The text is appointed for the First Sunday after Christmas, in Year B of the Revised Common Lectionary.
Joel Baden and Andrew McGowan discuss reception history, empire, and hope in Isaiah 9:2-7. The text is appointed for Christmas in Year B of the Revised Common Lectionary.
Kate Ott and Almeda Wright discuss consent, social power, and Biblical mansplaining in Luke 1:26-38. The text is appointed for the Fourth Sunday of Advent in Year B of the Revised Common Lectionary.
Brandon Nappi and Ned Parker discuss wilderness, resistance, and prophecy in John 1:6-8, 19-28. The text is appointed for the Third Sunday of Advent in Year B of the Revised Common Lectionary.
Joel Baden and Bill Goettler discuss audience, promise, and good news in Isaiah 40:1-11. The text is appointed for the Second Sunday of Advent in Year B of the Revised Common Lectionary.
Volker Leppin and Vasileios Marinis discuss apocalypse, prophecy, and difficult interpretation in Mark 13:24-37. The text is appointed for the First Sunday of Advent in Year B of the Revised Common Lectionary.
Joel Baden and Andrew McGowan discuss sheep, shepherds, and the use of political metaphor in Ezekiel 34:11-16, 20-24. The text is appointed for the Feast of the Reign of Christ (Proper 29) in Year A of the Revised Common Lectionary.
Brandon Nappi and Ned Parker discuss addiction, recovery, community, and “keeping awake” in 1 Thessalonians 5:1-11. The text is appointed for the Twenty-Fifth Sunday after Pentecost (Proper 28) in Year A of the Revised Common Lectionary.
Joel Baden and Bill Goettler discuss wealth, disempowerment, and the meaning of parables in Matthew 25:1-13. The text is appointed for the Twenty-Fourth Sunday after Pentecost (Proper 27) in Year A of the Revised Common Lectionary.
Bill Goettler and Joanne Jennings discuss family dynamics and the strengths of congregational life in 1 Thessalonians 2:9-13. The text is appointed for the Twenty-Third Sunday after Pentecost (Proper 26) in Year A of the Revised Common Lectionary.
Jennifer Herdt and Jere Wells discuss waywardness, law, and intimacy with God in Deuteronomy 34:1-12. The text is appointed for the Twenty-Second Sunday after Pentecost (Proper 25) in Year A of the Revised Common Lectionary.
Volker Leppin and Vasileios Marinis discuss Moses, theophany, and the dangers of Christocentrism in Exodus 33:12-23. The text is appointed for the Twenty-First Sunday after Pentecost (Proper 24) in Year A of the Revised Common Lectionary.
Kate Ott and Almeda Wright discuss the challenge of problematic parables in Matthew 22:1-14. The text is appointed for the Twentieth Sunday after Pentecost (Proper 23) in Year A of the Revised Common Lectionary.
Bill Goettler and Joanne Jennings discuss Paul’s Jewishness, the work of faith, and Divine aid in Philippians 3:4b-14. The text is appointed for the Nineteenth Sunday after Pentecost (Proper 22) in Year A of the Revised Common Lectionary.
Joel Baden and Sarah Drummond discuss leadership, faithlessness, and providence in Exodus 17:1-7. The text is appointed for the Eighteenth Sunday after Pentecost (Proper 21) in Year A of the Revised Common Lectionary.
Jennifer Herdt and Jere Wells discuss praise, divine mystery, and liberation in Psalm 145:1-8. The text is appointed for the Seventeenth Sunday after Pentecost (Proper 20) in Year A of the Revised Common Lectionary.
Bill Goettler and Joanne Jennings discuss the challenge of forgiveness and the role of grace in Matthew 18:21-35. The text is appointed for the Sixteenth Sunday after Pentecost (Proper 19) in Year A of the Revised Common Lectionary.
Bill Goettler and Joel Baden discuss prophecy, change, and divine threats in Ezekiel 33:7-11. The text is appointed for the Fifteenth Sunday after Pentecost (Proper 18) in Year A of the Revised Common Lectionary.
Jennifer Herdt and Jere Wells discuss Paul, evangelism, and the transformation of evil in Romans 12:9-21. The text is appointed for the Fourteenth Sunday after Pentecost (Proper 17) in Year A of the Revised Common Lectionary.
Bill Goettler and Joanne Jennings discuss history, intergenerational community, and the heroic acts of Biblical women in Exodus 1:8-2:10. The text is appointed for the Thirteenth Sunday after Pentecost (Proper 16) in Year A of the Revised Common Lectionary.
Joel Baden and Sarah Drummond discuss unity, transformation… and beards… in Psalm 133. The text is appointed for the Twelfth Sunday after Pentecost (Proper 15) in Year A of the Revised Common Lectionary.
Joel Baden and Bill Goettler discuss generational transition, faithlessness, and the voice of God in 1 Kings 19:9-18. The text is appointed for the Eleventh Sunday after Pentecost (Proper 14) in Year A of the Revised Common Lectionary.
Jennifer Herdt and Jere Wells discuss justice, abundance, and the spiritual power of leftovers in Matthew 14:13-21. The text is appointed for the Tenth Sunday after Pentecost (Proper 13) in Year A of the Revised Common Lectionary.
Justin Crisp and Abdul-Rehman Malik discuss praise, transaction, and God’s action in history in Psalm 105:1-11. The text is appointed for the Ninth Sunday after Pentecost (Proper 12), in Year A of the Revised Common Lectionary.
Almeda Wright and Kate Ott discuss the messages of dreams and mundane reality in Genesis 28:10-19a. The text is appointed for the Eighth Sunday after Pentecost (Proper 11) in Year A of the Revised Common Lectionary.
Bill Goettler and Joanne Jennings discuss applying the parable of the sower (Matthew 13:1-9, 18-23) to our own dynamic lives of faith. The text is appointed for the Seventh Sunday after Pentecost (Proper 10), in Year A of the Revised Common Lectionary.
Volker Leppin and Vasileios Marinis discuss environmental justice, co-creation, and the kingdom of God in Psalm 145:8-14. The text is appointed for the Sixth Sunday after Pentecost (Proper 9) in Year A of the Revised Common Lectionary.
Bill Goettler and Joanne Jennings discuss hard truths and be in-dwelled by Christ in Romans 6:12–23. The text is appointed for the Fifth Sunday after Pentecost (Proper 8), in Year A of the Revised Common Lectionary.
Felicity Harley-McGowan and Bruce Gordon discuss Jesus’ scarier proclamations in Matthew 10:24-39. The text is appointed for the Fourth Sunday after Pentecost (Proper 7), in Year A of the Revised Common Lectionary.
Joel Baden and Sarah Drummond discuss hospitality, laughter, and the complexity of Sarah as a character in Genesis 18:1-15. The text is appointed for the Third Sunday after Pentecost (Proper 6), in Year A of the Revised Common Lectionary.
Harold Attridge and John Hare discuss faith, doubt, shame, and mystic union in Romans 4:13-25. The text is appointed for the second Sunday after Pentecost (Proper 5), in Year A of the Revised Common Lectionary.
Justin Crisp and Abdul-Rehman Malik discuss rest, reveling, and revelation in Genesis 1:1–2:4a The text is appointed for Trinity Sunday, in Year A of the Revised Common Lectionary.
Awet Andemicael and Adam Eitel discuss diversity, reversal, and the power of the Spirit in Acts 2:1-21 and John 20:19-23. The text is appointed for the Day of Pentecost in Year A of the Revised Common Lectionary.
Joel Baden and Tisa Wenger discuss righteousness, liberation, and vulnerability in Psalm 68:1-10, 32-35. The text is appointed for the Seventh Sunday of Easter, in Year A of the Revised Common Lectionary.
Almeda Wright and Kate Ott discuss suffering, meaning, and unjust power structures in 1 Peter 3:13-22. The text is appointed for the Sixth Sunday of Easter, in Year A of the Revised Common Lectionary.
Mark Heim and Abdul-Rehman Malik discuss prophecy, interfaith reading, and incarnation in John 14:1-14. The text is appointed for the Fifth Sunday of Easter, in Year A of the Revised Common Lectionary.
Jacqueline Vayntrub and Christian Wiman discuss paradox, poetry, and life beyond death in Psalm 23. The text is appointed for the Fourth Sunday of Easter, in Year A of the Revised Common Lectionary.
Joanne Jennings and Bill Goettler discuss divine encounter and human conversation in Luke 24:13-35. The text is appointed for the Third Sunday of Easter, in Year A of the Revised Common Lectionary.
Mark Heim and Abdul-Rehman Malik discuss interfaith perspectives on the story of Easter in conversation with John 20:19-31. The text is appointed for the Second Sunday of Easter, in Year A of the Revised Common Lectionary.
Felicity Harley-McGowan and Bruce Gordon discuss power, peace and healing in Acts 10:34-43. The text is appointed for Easter Day, in Year A of the Revised Common Lectionary.
John Collins and Jennifer Herdt discuss the problem of suffering, the impact of loss, and the resilience of human nature in Job 14:1-14 and 1 Peter 4:1-8. The text is appointed for Holy Saturday, in Year A of the Revised Common Lectionary.
Justin Crisp and Abdul-Rehman Malik discuss Christology, glory, and exclusion in John 18:1–19:42. The text is appointed for Good Friday in the Revised Common Lectionary.
Joel Baden and Sarah Drummond discuss sacrificial practice, identity markers, and imagined history in Exodus 12:1-14. The text is appointed for Maundy Thursday in the Revised Common Lectionary.
Volker Leppin and Vasileios Marinis discuss crucifixion, suffering, obedience, and solidarity in Philippians 2:5-11. The text is appointed for the Liturgy of the Passion (Palm Sunday), in Year A of the Revised Common Lectionary.
Yejide Peters Pietersen and Bill Goettler discuss miracles, healing, and grief in John 11:1-45. The text is appointed for the Fifth Sunday in Lent, in Year A of the Revised Common Lectionary.
Felicity Harley-McGowan and Bruce Gordon discuss the role of Joseph, the divine potential of dreams, and membership in the Holy Family in Matthew 1:18-25. The text is appointed for the Fourth Sunday in Lent, in Year A of the Revised Common Lectionary.
Joel Baden and Tisa Wenger discuss life in the wilderness for the Israelites, being tested and testing God in Exodus 17:1-7. The text is appointed for the Third Sunday in Lent, in Year A of the Revised Common Lectionary.
Mark Heim and Abdul-Rehman Malik discuss blessing, migration, and the inspiring legacy of Abraham across religious traditions in Genesis 12:1-4a. The text is appointed for the Second Sunday in Lent, in Year A of the Revised Common Lectionary.
Peter Hawkins and Eric Reymond discuss seduction, curiosity, craftiness, and misogyny in Genesis 2:15-17; 3:1-7. The text is appointed for the First Sunday in Lent, in Year A of the Revised Common Lectionary.
Joel Baden and Tisa Wenger discuss leadership, inherited stories, and transfiguring moments in Exodus 24:12-18 and Matthew 17:1-9. The texts are appointed for Transfiguration Sunday, in Year A of the Revised Common Lectionary.
Almeda Wright and Kate Ott discuss pedagogy, mixed metaphors, ageism, and spiritual growth in 1 Corinthians 3:1-9. The text is appointed for the Sixth Sunday after the Epiphany, in Year A of the Revised Common Lectionary.
Volker Leppin and Vasileios Marinis discuss hypocrisy, reward systems, righteousness, and religious performance in Isaiah 58:1-9a (9b-12). The text is appointed for the Fifth Sunday after the Epiphany, in Year A of the Revised Common Lectionary.
Justin Crisp and Abdul-Rehman Malik discuss blessedness, poverty, consolation, and the dangers of transactional theology in Matthew 5:1-12. The text is appointed for the Fourth Sunday after the Epiphany in Year A of the Revised Common Lectionary.
Joanne Jennings and Bill Goettler discuss living with both faith and fear in Psalm 27:1, 4-9. The text is appointed for the Third Sunday after the Epiphany, in Year A of the Revised Common Lectionary.
Felicity Harley-McGowan and Bruce Gordon discuss the story of John the Baptist, a wild and perhaps uncertain character, in John 1:29-42. The text is appointed for the Second Sunday after the Epiphany, in Year A of the Revised Common Lectionary.
Joel Baden and Abdul-Rehman Malik discuss Messianism, prophetic gentleness, and hermeneutical approaches in Isaiah 42:1-9. The text is appointed for the First Sunday after the Epiphany, in Year A of the Revised Common Lectionary.
Vasileios Marinis and Volker Leppin discuss human nature, sovereignty over creation, and preacherly responsibility with reference to Psalm 8. The text is appointed for the First Sunday after Christmas, in Year A of the Revised Common Lectionary.
Yejide Peters Pietersen and Bill Goettler discuss the spirit of children, the multiplicity of interpretation, and pastoral responsibility at Christmas, with reference to Luke 2:1-14 (15-20). The text is appointed for Christmas Eve in the Revised Common Lectionary.
Mark Heim and Abdul-Rehman Malik discuss Christian and Muslim interpretations of the Nativty of Jesus, with special reference to Matthew 1:18-25. The text is appointed for the Fourth Sunday of Advent, in Year A of the Revised Common Lectionary.
Judith Gundry and Adam Eitel discuss patience, endurance of suffering, and the challenges of family conflict in James 5:7-10. The text is appointed for the Third Sunday of Advent, in Year A of the Revised Common Lectionary.
Peter Hawkins and Eric Reymond discuss the imagined future of the glorious kingdom in Isaiah 11:1-10 and Romans 15:4-13. The text is appointed for the Second Sunday of Advent, in Year A of the Revised Common Lectionary.
Joel Baden and Tisa Wenger discuss colonial narratives, indigenous theology, and the downsides of going to a “Promised Land” in Deuteronomy 26:1-11. The text is appointed for Thanksgiving Day (USA), in Year C of the Revised Common Lectionary.
Peter Hawkins and Eric Reymond discuss Hebrew vocabulary, shepherd imagery, and the legacy of King David in Jeremiah 23:1-6. The text is appointed for the Feast of Christ the King (Proper 29), in Year C of the Revised Common Lectionary.
Joel Baden and Abdul-Rehman Malik discuss eschatology, aspiration, and ancient Near Eastern curse formulations in Isaiah 65:17-25. The text is appointed for the Twenty-Third Sunday after Pentecost (Proper 28), in Year C of the Revised Common Lectionary.
John Collins and Jennifer Herdt discuss poverty, apocalyptic imagery, and economic justice in reference to Daniel 7:1-3, 15-18 and Luke 6:20-31. The text is appointed for All Saints’ Day, in Year C of the Revised Common Lectionary.
Harold Attridge and Greg Sterling discuss redemption, the proper use of wealth, and the strange company Jesus keeps in Luke 19:1-10. The text is appointed for the Twenty-First Sunday after Pentecost, Proper 26, in Year C of the Revised Common Lectionary.
Awet Andemicael and Adam Eitel discuss shame, redemption, and rehabilitation in Joel 2:23-32. The text is appointed for the Twentieth Sunday after Pentecost, Proper 25, in Year C of the Revised Common Lectionary.
Joel Baden and Abdul-Rehman Malik discuss punishment, free will, and the dangers of metaphor in Jeremiah 31:27-34. The text is appointed for the Nineteenth Sunday after Pentecost, Proper 24, in Year C of the Revised Common Lectionary.
Jacqueline Vayntrub and Christian Wiman discuss joy, salvation history, and chicken guts in Psalm 66:1-12. The text is appointed for the Eighteenth Sunday after Pentecost, Proper 23, in Year C of the Revised Common Lectionary.
Peter Hawkins and Eric Reymond discuss trauma, hope, and poetic Hebrew in Lamentations 1:1-6 and 3:19-26. The text is appointed for the Seventeenth Sunday after Pentecost (Proper 22), in Year C of the Revised Common Lectionary.
Joel Baden and Abdul-Rehman Malik discuss faith, ritual performance, and divine blessing in Psalm 91:1-6, 14-16. The text is appointed for the Sixteenth Sunday after Pentecost (Proper 21), in Year C of the Revised Common Lectionary.
Justin Crisp and Abdul-Rehman Malik discuss capitalism, shrewdness, and the logic of parables in Luke 16:1-13. The text is appointed for the Fifteenth Sunday after Pentecost (Proper 20), in Year C of the Revised Common Lectionary.
John Collins and Jennifer Herdt discuss the undoing of creation, fidelity, and false prophets in Jeremiah 4:11-12, 22-28. The text is appointed for the Fourteenth Sunday after Pentecost, Proper 19, in Year C of the Revised Common Lectionary.
Joel Baden and Eric Reymond discuss precarity, God as creator and destroyer, and the potter metaphor in Jeremiah 18:1-11. The text is appointed for the Thirteenth Sunday after Pentecost, Proper 18, in Year C of the Revised Common Lectionary.
Peter Hawkins and Eric Reymond discuss humility, reversing the status quo, speaking truth to power in Sirach 10:12-18. The text is appointed for the Twelfth Sunday after Pentecost, Proper 17, in Year C of the Revised Common Lectionary.
Christian Wiman and Jacqueline Vayntrub discuss justice, prayer and action, and getting God's attention in Isaiah 58:9b-14. The text is appointed for the Eleventh Sunday after Pentecost, Proper 16, in Year C of the Revised Common Lectionary.
Erika Helgen and Chloë Starr discuss faith heroes through history, triumphant faith, and the role of sin in Hebrews 11:29-12:2. The text is appointed for the Tenth Sunday after Pentecost, Proper 15, in Year C of the Revised Common Lectionary.
Greg Sterling and Harry Attridge discuss women in early Christian communities, eschatology, and faith as a matter of the heart in Hebrews 11:1-3, 8-16. The text is appointed for the Ninth Sunday after Pentecost, Proper 14, in Year C of the Revised Common Lectionary.
Judith Gundry and Adam Eitel discuss possession, wealth, and covetousness in Luke 12:13-21. The text is appointed for the Eighth Sunday after Pentecost, Proper 13, in Year C of the Revised Common Lectionary.
Tisa Wenger and Joel Baden discuss bargaining, God and Abraham's new relationship, and the righteous of Sodom and Gamorrah in Genesis 18:20-32. The text is appointed for Track 2 on the Seventh Sunday after Pentecost, Proper 12, in Year C of the Revised Common Lectionary.
Andrew McGowan and Ned Parker discuss Mary and Martha, extroversion, and authenticity in Luke 10:38-42. The text is appointed for the Sixth Sunday after Pentecost, Proper 11, in Year C of the Revised Common Lectionary.
Volker Leppin and Vasileios Marinis discuss poverty, God's expectations, and our responsibilities to one another in Psalm 82. The text is appointed for the Fifth Sunday after Pentecost, Proper 10, in Year C of the Revised Common Lectionary.
Joel Baden and Eric Reymond discuss kings, skin diseases, and prophetic power in 2 Kings 5:1-14. The text is appointed for the Fourth Sunday after Pentecost, Proper 9, in Year C of the Revised Common Lectionary.
Erika Helgen and Chloë Starr discuss prophetic leadership, sudden loss, and mentorship in 2 Kings 2:1-2, 6-14. The text is appointed for the Third Sunday after Pentecost, Proper 8, in Year C of the Revised Common Lectionary.
Harold Attridge and John Hare discuss gender identity, ethnic dynamics, and changes of the heart in Galatians 3:23-29. The text is appointed for Proper 7, in Year C of the Revised Common Lectionary.
Peter Hawkins and Eric Reymond discuss joy, multiculturalism, and feminine language in Proverbs 8:1-4, 22-31. The text is appointed for Trinity Sunday, in Year C of the Revised Common Lectionary.
Volker Leppin and Vasileios Marinis discuss signs and wonders, Hebrew Bible connections, the promise of salvation, and more in Acts 2:1-21. The text is appointed for Pentecost, in Year C of the Revised Common Lectionary.
Yejide Peters Pietersen and Bill Goettler discuss love-songs, community, and connection in reference to John 17:20-26. The text is appointed for the Feast of the Ascension, in Year C of the Revised Common Lectionary.
Erika Helgen and Chloë Starr discuss social justice, human failure, and heavenly hope in Revelation 21:10, 22–22:5. The text is appointed for the Sixth Sunday of Easter, in Year C of the Revised Common Lectionary.
Joel Baden and Eric Reymond discuss poetic structure, creation language, and the mechanics of praise in Psalm 148. The text is appointed for the Fifth Sunday of Easter, in Year C of the Revised Common Lectionary.
Andrew McGowan and Ned Parker discuss whiteness, danger, and comfort in Revelation 7:9-17. The text is appointed for the Fourth Sunday of Easter, in Year C of the Revised Common Lectionary.
Harold Attridge and Gregory Sterling discuss Resurrection encounters and calls to action in Acts 9:1-20 and John 21:1-19. The text is appointed for the Third Sunday of Easter, in Year C of the Revised Common Lectionary.
Mark Heim and Abdul-Rehman Malik discuss doubt, trauma, and the value of “Doubting Thomas” in John 20:19-31. The text is appointed for the Second Sunday of Easter, in Year C of the Revised Common Lectionary.
Harry Attridge and John Hare discuss faith, uncertainty, and the power of emotion in John 20:1-18. The text is appointed for Easter Day, in Year C of the Revised Common Lectionary.
Joel Baden and Tisa Wenger discuss the construction of stories, Christian supersessionism, and the legacy of Christian storytelling in relation to Genesis 22:1-18. The text is appointed for the Easter Vigil, in Year C of the Revised Common Lectionary.
Judy Gundry and Adam Eitel discuss the innocence of Jesus, divine kingship, and more in John 18:1-19:42. The text is appointed for Good Friday, in Year C of the Revised Common Lectionary.
John Collins and Jennifer Herdt discuss enslavement imagery, Passover liberation, and models of service in Exodus 12:1-14 and John 13:1-17. The texts are appointed for Maundy Thursday, in all three years of the Revised Common Lectionary.
Andrew McGowan and Ned Parker discuss community, sacrament, and suffering in Luke 22:14-23:56. The text is appointed for the Palm Sunday, the Liturgy of the Passion, in Year C of the Revised Common Lectionary.
Tisa Wenger and Joel Baden discuss divine violence, colonialism, and the notion of “wilderness” in Isaiah 43:16-21. The text is appointed for the Fifth Sunday in Lent, in Year C of the Revised Common Lectionary.
Yejide Peters Pietersen and Bill Goettler discuss reconciliation, spiritual role-models, and what it means to “become the righteousness of God” with reference to 2 Corinthians 5:16-21. The text is appointed for the 4th Sunday in Lent, in Year C of the Revised Common Lectionary.
Judith Gundry and Adam Eitel discuss repentance, leniency, and divine warnings in Luke 13:1-9. The text is appointed for the Third Sunday in Lent, in Year C of the Revised Common Lectionary.
Joel Baden and Eric Reymond discuss inheritance, offspring, and the promises of God in Genesis 15:1-12, 17-18. The text is appointed for the Second Sunday in Lent, in Year C of the Revised Common Lectionary.
Harold Attridge and John Hare discuss the possibility of being in relationship with God in Romans 10:8b-13. The text is appointed for the First Sunday in Lent, March 6, Year C of the Revised Common Lectionary.
Felicity Harley-McGowan and Bruce Gordon discuss the healing and transforming power of God in Luke 9:28-43. The text is appointed for Transfiguration Sunday, Year C of the Revised Common Lectionary.
Sarah Drummond and Joel Baden discuss forgiveness and the sibling dynamics at work in Genesis 45:3-11,15. The text is appointed for the Seventh Sunday after Epiphany, Year C of the Revised Common Lectionary.
Felicity Harley-McGowan and Bruce Gordon discuss Jesus’ blessings and warnings in Luke 6:17-26. The text is appointed for the Sixth Sunday after Epiphany, Sunday, Year C of the Revised Common Lectionary.
Jacqueline Vayntrub and Christian Wiman discuss the difference between verse and prose in Isaiah 6:1-13. The text is appointed for the Fifth Sunday after Epiphany, Year C of the Revised Common Lectionary.
Sarah Drummond and Joel Baden discuss reluctant prophets and God’s will in Jeremiah 1:4-10. The text is appointed for the Fourth Sunday after Epiphany, Year C of the Revised Common Lectionary.
Erika Helgen and Chloe Starr discuss the church universal and love as the basis for the exercise of spiritual gifts in 1 Corinthians 12:12-31a. The text is appointed for the Third Sunday after Epiphany, Year C of the Revised Common Lectionary
Felicity Harley-McGowan and Bruce Gordon discuss recognizing God in the midst of community and the diversity of gifts in 1 Corinthians 12:1-11. The text is appointed for the Second Sunday after Epiphany, Year C of the Revised Common Lectionary.
Peter Hawkins and Eric Reymond discuss the power of God in Psalm 29. The text is appointed for the First Sunday after Epiphany, Year C of the Revised Common Lectionary.
Awet Andemicael and Adam Eitel discuss the mystery, language and lyricism in John 1:1-18. The text is appointed for the Second Sunday after Christmas, Year C of the Revised Common Lectionary.
Gregory Sterling and Harold Attridge discuss the humanity of young Jesus and the role of Mary as mother in Luke 2:41-52. The text is appointed for the First Sunday after Christmas, Year C of the Revised Common Lectionary.
Sarah Drummond and Joel Baden discuss birth, kingship and signs of God’s redemption in Isaiah 9:2-7. The text is appointed for Christmas (Proper 1), December 24, Years A, B, and C of the Revised Common Lectionary.
Felicity Harley-McGowan and Bruce Gordon discuss the Magnificat and our understanding of Mary through the ages in relation to Luke 1:46b-55. The text is appointed for the Fourth Sunday of Advent (Advent 4), Year C of the Revised Common Lectionary.
Joel Baden and Sarah Drummond discuss hope, apathy, and why the context of prophecy matters in Zephaniah 3:14-20. The text is appointed for the Third Sunday of Advent (Advent 3), Year C of the Revised Common Lectionary.
Peter Hawkins and Eric Reymond discuss disaster and hope, glory, and reversal in Baruch 5:1-9. The text is appointed for the Second Sunday of Advent (Advent 2), Year C of the Revised Common Lectionary.
Joel Baden and Tisa Wenger discuss messianic prophecy, timelessness, and historic context in Jeremiah 33:14-16. The text is appointed for the First Sunday of Advent (Advent 1), Year C of the Revised Common Lectionary.
Chapter, Verse, and Season gives listeners the opportunity to overhear the kinds of conversations that take place in the halls of Yale Divinity School. Each week, professors from different theological disciplines chat about biblical texts from the Revised Common Lectionary. They bring their own interests to the table and hopefully spark new insights into the scripture appointed for each Sunday.