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.
Harmony in the Spirit (Pentecost)
Voiceover Voice:
But what’s fascinating is that God chooses to maintain the distinctiveness of those different cultures and creates a unity among them so that they can all understand one another.
Natalie Owens Pike:
This is Chapter, Verse, and Season: a lectionary podcast from Yale Bible Study. Join us each week as two Yale Divinity School professors look at an upcoming text from the Revised Common Lectionary.
I’m Natalie Owens Pike, MDiv class of 2023 here at Yale Divinity School and I’m your host while Executive Producer Helena Martin is away. This episode, we have Awet Andemicael, Associate Dean of Marquand Chapel at Yale Divinity School and Adam Eitel, Assistant Professor of Ethics at Yale Divinity School. They’re discussing Acts 2:1-21 and John 20:19-23, which are appointed for the Day of Pentecost in Year A. Here’s the text.
[Acts 2:1-21]
When the day of Pentecost had come, they were all together in one place. And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability.
Now there were devout Jews from every people under heaven living in Jerusalem. And at this sound the crowd gathered and was bewildered, because each one heard them speaking in the native language of each. Amazed and astonished, they asked, “Are not all these who are speaking Galileans? And how is it that we hear, each of us, in our own native language? Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs—in our own languages we hear them speaking about God’s deeds of power.” All were amazed and perplexed, saying to one another, “What does this mean?” But others sneered and said, “They are filled with new wine.”
But Peter, standing with the eleven, raised his voice and addressed them, “Fellow Judeas and all who live in Jerusalem, let this be known to you, and listen to what I say. Indeed, these are not drunk, as you suppose, for it is only nine o’clock in the morning. No, this is what was spoken through the prophet Joel: ‘In the last days it will be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Even upon my slaves, both men and women, in those days I will pour out my Spirit; and they shall prophesy. And I will show portents in the heaven above and signs on the earth below, blood, and fire, and smoky mist. The sun shall be turned to darkness and the moon to blood, before the coming of the Lord’s great and glorious day. Then everyone who calls on the name of the Lord shall be saved.’
[John 20:19-23]
When it was evening on that day, the first day of the week, and the doors were locked where the disciples were for fear of the Jews, Jesus came and stood among them and said, “Peace be with you.” After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” When he had said this, he breathed on them and said to them, “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”
Adam Eitel:
What a cool passage.
Awet Andemicael:
Hmm.
Adam Eitel:
You know, the first thing I would like to register with the listeners is just a question, which is basically this, do we think this is real? Do we think it’s true? Do we think this is something that happened or is it rather something that happens? That is to say, does the Holy Spirit come like a mighty rushing wind? Does the Holy Spirit come in power? Does the Holy Spirit fall upon flesh? Even now. Is there prophecy? Is there, are there visions? Are there dreams? And what do we think about that?
I’ll just say as a point, first of all, and I think the least interesting point to make is that there are many interesting and very learned books about the history of the Christian church that indicate there have been very few moments in the history of the church’s life where people have not presumed that the Holy Spirit is indeed living and active and gifting the people of God. I think that’s the first thing. The second thing I’ll just say is I personally, I suppose if there’s any context in which I’m supposed to or allowed to say things like this, it’s this one. I personally just can’t imagine Christianity without it. This is as Paul says, the spirit is a down payment and very necessary for our guidance, for our consolation, for our encouragement. And I don’t know. What do you think about that Awet?
Awet Andemicael:
Yeah, this is a very good question and of course different branches of, in terms of the contemporary scene of various Christian communities, we have a lot of variety in the way we think about the Holy Spirit and how much we emphasize the reality of the Holy Spirit. The active role of the Holy Spirit. What it means to say that the spirit is among us and is at work in us.
I think there are relatively few Christians who are, I don’t know how to say, sort of committed or active Christians who would say that the Holy Spirit is not at work in any capacity. But kind of exactly how, in what sense, how we, our agency interacts with the agency the Holy Spirit, these are things that sort of different people have different views on.
For me, I have been overwhelmed by the grace of God and have experienced so many ways in which God has been present to me and that God has worked in me and through me that I would have to be a liar to deny the reality of the Holy Spirit as a living and active force in the world, in my life, and in and through Christians and Christian communities. I, myself have failed often to listen to the prompting of the Holy Spirit. But this is something that I’m continually trying to grow into, becoming more sensitive to, being able to hear and act on and live in sort of obedience and compliance with the prompting and the leading of the Holy Spirit. But that’s very much a journey for me. I’ve come a long way, but I have a very long way to go before I am as open to and as ready to hear as kind of clear eared and ready hearted as I know I should be in terms of my relationship with the Holy Spirit.
Adam Eitel:
Well, join the club. I mean, I think that it’s something that everyone struggles with, especially those who struggle to hear the Holy Spirit, or to be sensitive to the promptings of the Spirit. But I think that this kind of puts one in good company with some of the New Testament’s earliest audiences, you know. Clearly on the one hand here, you see the church in Corinth who is very eager and zealous for the gifts of the Holy Spirit, but even that needs some sorting out. Paul writes a letter about it. Not just about it but that figures centrally there. But then, you know, there are these telling remarks in his letters to the Thessalonians where he has to say don’t despise prophecy, don’t despise it. And so, there are very different reactions to this. Even we see it, even in this passage there’s a kind of skepticism. And maybe it’s suggested by the passage that the skepticism about the drunkenness of the people filled here with the Holy Spirit is in part coming from, you know, those who are worshiping among them. So, there are real questions here.
But I don’t want to go on too long, but as I’m speaking, there was one thing I wanted to mention here and it’s something that I’ve encountered in different authors from throughout the centuries of the Christian church. You’ll often hear this passage related to the Tower of Babel as essentially a kind of reversal.
Awet Andemicael:
Yeah.
Adam Eitel:
That what happens, of course, is that humanity, even after its first reboot with the flood, then once again builds this tower and things get, in God’s eyes, quite heinous again among the prehistoric human beings and there’s a need for a scattering, right? And here we see their language is confused. They’re unable to talk. They’re unable to communicate. They’re unable to share a world together. And here you see the Holy Spirit, once again, sort of dwelling over the chaos and remaking it and bringing order and unity out of people who are formally scattered and divided from each other. And that’s especially beautiful to think about the work of the Holy Spirit in the world today.
Awet Andemicael:
Yeah. Yeah. What I find fascinating, I’m also familiar with that idea of sort of a reversal of the Tower of Babel. But what I find really interesting here is that, okay, before the Tower of Babel all humanity, I guess, spoke one language. And then there was the confusion of the language so people couldn’t understand each other, and they all had different languages.
But what we see here is not just that people can now understand each other, but that in some way, God maintains the variety of languages. It’s not like, it’s not the exact reverse in the sense that all of a sudden everyone was speaking the same language, but actually everyone was able to understand, was able to hear the message of the Holy Spirit in their own languages. So, you have people from all these different countries, all these different ethnic groups, all these different communities who had their own language, their own native languages, and God was able to speak, the Holy Spirit was able to speak the message, the good news of God to each person. I’m sorry, an airplane passing by. I’m not sure why.
Adam Eitel:
I thought that was a mighty rushing wind. I wasn’t sure.
Awet Andemicael:
Yeah. I won’t joke too lightly about that because if it happens, I’d be very grateful to experience that kind of a vivid presence of the Holy Spirit.
Adam Eitel:
Well, make sure it blows this way too.
Awet Andemicael:
Amen. Amen. But what’s fascinating is that God chooses to maintain the distinctiveness of those different cultures and creates a unity among them so they could all be in one accord. All could understand one another, but still maintain the distinctiveness and the variety of their cultures. Which I think is really interesting and it speaks a lot to kind of possibilities for us as contemporary Christians.
And sometimes I think, I’m just also thinking in terms of the way in which Christianity, at some point in history, spread from, I mean, I come from a part of the world where Christianity has been around for centuries. For millennia actually. So, for me, I don’t associate Christianity with Colonialism, but I know there are a lot of people in parts of the world who were introduced to Christianity or who are part of a Christian tradition that was connected to a particular culture. A specific culture. And so that European culture or whatever the case may be, what became kind of equivalent, to be Christian, you have to take on these cultural trappings.
And what’s so exciting about this is that it’s not that they all had to start speaking the same language and be kind of made uniform. That God was able to, God chose to keep that variety of expression. And again we see, when Peter, later on in that passage in Acts when he’s going back and quoting Joel 2 about that this is the fulfillment of the prophecy that Joel gave. That God would pour out God’s flesh on all people, God’s spirit on all flesh. That again, it’s very specifically inclusive. It’s mentioning a range of genders, range of classes, range of ages. It’s just that somehow the Holy Spirit is able to bring about a deep kind of unity that does not depend on conforming to a narrow model of what is the way you’re supposed to be. That the distinctiveness and the variety of how we are created and how we have developed our cultures is something that actually glorifies God in that distinctiveness. But it’s not chaos. The coherence and the harmonization comes by the power of the Holy Spirit.
And kind of the flip side is, I wonder sometimes when we make efforts to create a kind of harmony among us without the Holy Spirit being involved, it seems like it can only go so far. I wonder to what extent that’s limited unless you have that deeper unity that doesn’t depend on our all being able to sign on to a certain set of cultural or personal or whatever norms, but is actually kind of a deeper, mysterious working of God. I find that exciting.
Adam Eitel:
Absolutely. It is interesting that it’s not so much a, well, an assumption of one group of people or one linguistic mapping of the world into another, but a kind of coordination of each in their own integrity for better and worse. I mean, these are people who are being, who are hearing one another, as you say, in their own language. And if in their own language, then through their own structures of knowing and mapping the world. And that’s really fascinating.
It reminds me, maybe I should just apologize in advance for this. I’m not really sorry about it, but there’s a great maxim attributed to one of my heroes, St. Thomas Aquinas, that says that grace does not destroy nature, but it perfects it. And you see here, there’s this maintenance of these people and their own cultural integrity and their understanding of the world that is in some sense, yes, it is maintained, but it’s also about to be radically transformed. And there’s a healing that’s coming for everyone. And, you know, we get later in the Book of Acts and Peter isn’t so sure at certain points this is a good thing. But it’s…
Awet Andemicael:
Yeah. Yeah. It gets complicated, right?
Adam Eitel:
Yeah, it does get complicated.
Awet Andemicael:
One of my, one of my people who influences me a lot, Irenaeus, with whom I spend a lot of time that I’ve been doing research on, he also has this idea of a kind of the value of variety. The creaturely, the variety of creation. That God actually deliberately wants to include variety within creation. And that is actually something that points to a deeper unity rather than pointing to a kind of disunity. It points to the one creator because it is God who is the ground of that harmonization of the variety of creation.
Adam Eitel:
Yeah.
Awet Andemicael:
That’s my particular reading. I mean, he gives an example of the way in which when you hear a melody that’s created by the musician playing a number of different notes. Each note is different from the others. The intervals are all disparate intervals. But the skill of the musician is to be able to play all of these very varied notes and intervals and harmonize them into a melody that is coherent and points to the unity of the one who’s creating it. If you just made it all the same note, it would just be kind of conforming it. That wouldn’t be a kind of a skill that wouldn’t be unifying, it would be squelching of the fullness of the created beauty of each of those things.
But the variety itself points to the unity of the creator.
Natalie Owens Pike:
Thanks for listening.
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; Executive Producer, Helena Martin; Production Manager, Kelly Morrissey; Associate Producer, Aidan Stoddart; and I’m your host, Natalie Owens Pike. Mixing on today’s episode, and our theme music, are by Calvin Linderman.
We’ll be back with another conversation from Chapter, Verse, and Season.
Book of the Bible:
Acts
Subjects:
Acts
Guests
Text
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.
Credits
Host and Executive Producer: Helena Martin
Production Manager: Kelly Morrissey
Creator and Managing Editor: Joel Baden
Assistant Producer: Aidan Stoddart
Music: Calvin Linderman
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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.
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.
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.
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.