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.
Holy, Holy, Holy (Fifth Sunday after Epiphany)
Voiceover Voice 1:
She said her only choice was to start to go crazy or turn holy… as if those were separate things.
Voiceover Voice 2:
Or maybe they’re not!
Voiceover Voice 1:
You’re right. I’m not sure they are.
Helena Martin:
Welcome back to Chapter, Verse, and Season: a lectionary podcast from Yale Bible Study. I’m your host, Helena Martin.
Each week, we listen in while two of our faculty from Yale Divinity School discuss a text from the Revised Common Lectionary.
This episode, we have Jacqueline Vayntrub, Associate Professor of Hebrew Bible, and Christian Wiman, Professor of the Practice of Religion and Literature. They’re discussing Isaiah 6:1-13, which is appointed for Sunday, February 6 the Fifth Sunday after the Epiphany.
The text is read for you by Mike Libunao-Macalintal, our Marquand Liturgical Assistant here at Yale Divinity School.
Mike Libunao-Macalintal:
Isaiah 6:1-13.
In the year that King Uzziah died, I saw the Lord sitting on a throne, high and lofty; and the hem of his robe filled the temple. Seraphs were in attendance above him; each had six wings: with two they covered their faces, and with two they covered their feet, and with two they flew. 3 And one called to another and said:
“Holy, holy, holy is the Lord of hosts;
the whole earth is full of his glory.”
The pivots on the thresholds shook at the voices of those who called, and the house filled with smoke. And I said: “Woe is me! I am lost, for I am a man of unclean lips, and I live among a people of unclean lips; yet my eyes have seen the King, the Lord of hosts!”
Then one of the seraphs flew to me, holding a live coal that had been taken from the altar with a pair of tongs. The seraph touched my mouth with it and said: “Now that this has touched your lips, your guilt has departed and your sin is blotted out.” Then I heard the voice of the Lord saying, “Whom shall I send, and who will go for us?” And I said, “Here am I; send me!” And he said, “Go and say to this people:
‘Keep listening, but do not comprehend;
keep looking, but do not understand.’
Make the mind of this people dull,
and stop their ears,
and shut their eyes,
so that they may not look with their eyes,
and listen with their ears,
and comprehend with their minds,
and turn and be healed.”
Then I said, “How long, O Lord?” And he said:
“Until cities lie waste
without inhabitant,
and houses without people,
and the land is utterly desolate;
until the Lord sends everyone far away,
and vast is the emptiness in the midst of the land.
Even if a tenth part remain in it,
it will be burned again,
like a terebinth or an oak
whose stump remains standing
when it is felled.”
The holy seed is its stump.
Jacqueline Vayntrub:
I think throughout Isaiah, it’s interesting to see how some of the text is either arranged in verse, like set in verse, as opposed to set in prose.
And I think what’s kind of interesting to me—as someone who thinks a lot about Hebrew poetry and, by extension wisdom, prophecy, and in the different kinds of Hebrew poetry—is that that setting is a little bit artificial, right? Because there’s a way in which you could say, well, maybe it’s prose that’s shaped by rhythm or maybe it’s irregular verse.
Which one is it? Is it supposed to be written out in lines or is it supposed to be, you know, set out in verse? And I think what’s kind of interesting is because of the way it starts, the chapter starts, right, “In the year that king Uzziah died.” And that sounds like just straightforward historiographical narration, right.
Christian Wiman:
Yeah.
Jacqueline Vayntrub:
It’s like, it gives you the sense that like, well, we’re now in historiography, right? Where we’re going to read, like, annals.
Christian Wiman:
What you say makes me think of a poem by Marianne Moore, where she says (her father is saying this), “Hebrew poetry is prose with a sort of heightened consciousness. Ecstasy affords the occasion, and expediency determines the form.” Isn’t that nice?
Jacqueline Vayntrub:
Yeah. I mean, that’s kind of cool. I mean, isn’t it sort of like—I’m definitely feeling this from someone, but I can’t remember who I’m stealing this from—but that Hebrew poetry, in a sense, is sort of like as dancing is to walking. Right? So that walking is like speech, and then poetry is like dancing, right?
So like dancing is like a stylized form of walking, right? Or is, like, imitating walking, and it has all of these different patterns.
Christian Wiman:
So much of the energy of this is in that sound and the way it just propels you forward. There’s these verses, “Above it stood the seraphims, each one had six wings. With twain he covered his face, and with twain he covered his feet, and with twain he did fly.” The mystery is enhanced by the rhythmical drive of it.
Jacqueline Vayntrub:
You know, I always thought about “feet” here as it’s actually “genitals.” That they’re saying like—
Christian Wiman:
Oh, really?
Jacqueline Vayntrub:
Yeah. Like, “With two they covered their faces, and with two they covered their genitals.” Right?
Christian Wiman:
Oh, so that’s really out there. That’s even more out there.
Jacqueline Vayntrub:
Yeah. Well, I mean, I don’t think that’s what you see in translation. I mean, if I look at NRSV it says “feet,” right?
If you’re thinking about like, maybe they’re trying to do something that we would call merism, right? Like, from one extremity to another, you’d think the extreme points of a body would be feet and hands. Right. Or head and feet. So maybe feet and faces makes sense. But a face is not the same as a head. A face is an expressive part of the body, or creative part of the body as are the genitals also the creative part of the body. Right?
Christian Wiman:
Yeah, that makes a lot of sense. Why would you cover your feet?
Jacqueline Vayntrub:
Yeah. Why would you cover your feet? Right?
Christian Wiman:
Yeah, that’s fascinating. What is the translation of unclean? I’m really interested in “unclean.”
Jacqueline Vayntrub:
Oh, this is a fun—ok. Here’s the thing with, that passage. Because unclean, the word tamë in Hebrew, is usually used to indicate like cultic impurity. So, one who is impure is not allowed to access the sanctuary. But the prophet’s lips are unclean because they have spoken what isn’t true, right? This isn’t about the prophet’s so-called sinfulness. He’s a human being who speaks of judgment, based on his experience of being terrified in the presence of God. But he’s nevertheless selected for this task.
That’s sort of like the traditional reading of this, but I have a different take. And I have a different take because I’ve recently burned my tongue. So this is my take on it. So it says, right, “One of the seraphs flew to me holding a live coal that had been taken from the altar with a pair of tongs. The seraph touched my mouth with it and said, ‘Now that this has touched your lips, your guilt has departed and your sin is blotted out.’”
The funny thing is like, whenever you’ve burned your tongue, what’s the sensation there? It’s a complete loss of sensory perception. You can only feel the burning, and you can’t taste. So maybe this is like removing the capacity for mortal sense perception, to be able to experience something beyond, like, to shut off the mundane sensory perception to allow for something that’s beyond. Right? It’s also hard to speak when you burn your tongue.
Christian Wiman:
Yeah, it’s a very similar metaphor that a lot of the poets use, too, where they become pure medium for the voice passing through them. And, the experience is at once exalted and anonymous, and you’ve feel completely stripped of yourself. So you’re not exactly—you can’t be proud of what you’ve made, for instance; it’s as if it happened without you.
Denise Levertov has a wonderful poem about Cædmon—the poet Cædmon—where he’s mute. As the story goes, he has a dream about God, and then he becomes unable to speak, and his voice is pulled into the circle of the dance at the end of that poem.
And there’s a lot of connections between the way that Isaiah speaks of the prophet and other books in the Hebrew Bible and the way poets forever have talked about poems coming to them.
You know, it’s hard to have a contemporary prophetic voice that doesn’t sound hortatory and ridiculous and, you know, just overdone.
Jacqueline Vayntrub:
But weren’t their voices also hortatory and overdone?
Christian Wiman:
Definitely.
Jacqueline Vayntrub:
There’s definitely like—each sort of like prophetic collection has its own kind of flavor to it, but there’s definitely a sense of breaking of social norms. Like this actually goes back to the first thing that I was saying, which is, it begins like historiographical, but actually what happens right after that sort of explodes the genre, right? Because it seems like, you know, “in the year of king Uzziah’s death,” but then the genre completely breaks down, right, by the speaker’s own use of his voice. Right? “I saw the Lord,” which is craziness. Right? Like, and you think even in that culture, it’s craziness. Right? I had a vision. So like now we are like immediately already in like the first line. We’re like no longer in the realm of fact reporting in the history-writing sense. And now we’re like in subjective experiential reporting. And I wonder if there’s something like ridiculous, both about like poetry making, right, and prophecy.
Christian Wiman:
Yeah, well, yeah. There’s a wonderful poet, a Brazilian poet Adélia Prado. She’s still alive, she’s in her nineties, and she, at the end of one poem, she’s talking about poetry and prophecy. And she says that her only choice was starting to go crazy or turn holy, as if those were separate things.
Jacqueline Vayntrub:
Or maybe they’re not.
Christian Wiman:
I don’t think they, yeah, you’re right. I’m not sure they are.
Jacqueline Vayntrub:
I mean, I think this is what’s going on here. That, the seraphim saying like, “Holy, holy, holy.” And he’s entered into this—I mean, this is like a throne room scene. But it’s also ridiculous in the sense that like a throne room scene would be, you know, going in and the fullness of the deity’s robe. It’s funny because I think some translations try to move away from the anthropomorphism, but it’s very clear that the throne room is filled with the robe of the deity and he’s entered into this—the prophet has entered into this completely, like, not mundane space.
And so he has to shed his, you know, his mundane sense perceptions as human. “Holy” in Hebrew also indicate something that’s separate or apart.
Right? So like, you know, the modern poet who says, well, “I’ll either go crazy or I’ll become holy,” it’s like, well, those are actually—they could be the same thing.
Christian Wiman:
Yeah, yeah.
Let me show you this poem by Fanny Howe. I’ll read it to you.
It has a kind of—it’s the prophetic impulse and the poetic impulse by a woman. And so it comes at it a little different. And it begins, this is the whole point:
“But I, too, want to be a poet
to erase from my days
confusion & poverty
fiction & a sharp tongue
To sing again
with the tones of adolescence
demanding vengeance
against my enemies, with words
clear & austere
To end this tumultuous quest
for reasonable solutions
to situations mysterious & sore…
…To be free of the need
to make a waste of money
when my passion,
first and last,
is for the ecstatic lash
of the poetic line
and no visible recompense”
Helena Martin:
Thanks for listening! We love hearing from you. If you want to be in touch, visit YaleBibleStudy.org and click the Contact tab. There, you can also find more Bible study resources, read the show notes or transcript from this episode, and find all of our past episodes. That’s YaleBibleStudy.org.
Book of the Bible:
Isaiah
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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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.
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.
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.