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.
New Creation in Christ (Lent 4)
Voiceover Voice:
Sometimes faith is about disrupting the current order and to upset the tables as they stand.
Helena Martin:
Welcome back to Chapter, Verse, and Season: a lectionary podcast from Yale Bible Study. I’m your host, Helena Martin. Each week here, you listen in on the types of conversations we get to hear in the halls of Yale Divinity School while two of our faculty talk about a biblical text.
This episode, we have Yejide Peters Pietersen, Associate Dean and Director of Formation at Berkeley Divinity School at Yale, and Bill Goettler, Associate Dean for Ministerial and Social Leadership and Lecturer in Parish Leadership and Church Administration.
They’re discussing 2 Corinthians 5:16-21, which is appointed for the Fourth Sunday in Lent in Year C. The text is read for you by student Aidan Stoddart.
Aidan Stoddart:
2 Corinthians 5:16-21.
From now on, therefore, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way. So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new! All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us. So we are ambassadors for Christ, since God is making his appeal through us; we entreat you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.
Bill Goettler:
So, we are ambassadors of Christ, who has entrusted the message of reconciliation to us. These are difficult times in which to trust in reconciliation. We are such a fundamentally broken society right now, and I hear that promise. I hear that encouragement to understand ourselves, to occupy that role, to be empowered to occupy that role. And I wonder if it is also engaging society as we know it today?
Yejide Peters Pietersen:
I agree with you, Bill. I think that people are… we are more hesitant than ever to discuss reconciliation in real terms. And in my own personal experience, I’m thinking about: How does one reconcile to someone who does not seek forgiveness or who initiates reconciliation?
And I think there’s two–I guess, many answers–but one answer is, one can be reconciled to God and at peace with the person who’s done wrong without having a true reconciliation, because that person isn’t willing. And I think about the police officers who murdered my cousins, and I am reconciled to them, inasmuch as I’m no longer feeling hatred in my heart toward them, or holding something against them, but there’s been no admission of guilt. And so, the true reconciliation can’t happen in this life. I take hope in this. And I’m wondering, where do you see this conversation going and how do we deal with that and grapple with that in real terms?
Bill Goettler:
Well, what does it mean if anyone is able to be a new creation? Anyone, Paul says. There’s the requirement of forgiveness of others, even if we’re not yet in a place where we desire that new relationship. It is just asking for such a fundamental transformation in the way that we live in human relationship, and in the way we understand ourselves before God, what’s required of us.
Yejide Peters Pietersen:
Part of it is, you know, if we’re in Christ. So, maybe we’re in church, or we’re in ministry, but are we in Christ? Are we really dwelling in that and the promise not that we’re going to make the new creation, but somehow that being in Christ, being in this with Christ, will begin to transform us?
And one of the things I’m thinking about is the people I’ve met in my life, who I believe were really dwelling in Christ. Some of them, you know, just little old ladies at churches where I served. Older men, you know. Folks–who were just so-called “ordinary Christians,” but the way that they live their life, they were at peace with many thing–so much to me were overwhelming. And to me, that reconciliation was a universal acceptance of what is, and not fighting things, but also very clear about what they felt their mission and goal was. So it wasn’t a passive, like, “Oh, whatever happens,” but more of a sense of, “I am aware of what’s here. I accept it and I feel charged to do certain things.” And so, there isn’t this spirit of hostility and anger, even when there might be strong disagreement and passionate justice seeking. Does that make sense?
Bill Goettler:
I think it does. And to add to that, the sense that it’s God’s work that’s operating here, that we are in the midst of God’s activity of this reconciliation.
Yejide Peters Pietersen:
Yeah. I think that that’s… the key bit here is, the one reconciling us to God is the one bearing the wound. It’s not just like… reconciliation isn’t to me, an “Everything’s okay, and it’s all patched up!” I think about Desmond Tutu, whose life looms large for the church that I’m a part of and for the world. His mission and ministry wasn’t an acceptance of apartheid and it wasn’t an encouragement of passivity, but a clarity that in God all things were being reconciled, so we could have confidence that we could work for things in this life—and even if we didn’t see the fulfillment of those things, that our work mattered.
And I think that’s something that’s an important word for a world in which we are not only not reconciled, but sometimes we are actively cultivating a spirit of malaise, of discomforted disease. I would say this would be sort of the liberal Protestant trap: “I’m so at dis-ease that I’m going to watch these news programs and then just feel dissatisfied with X, Y, or Z.”
And I wonder about how we move away from that into a place of activity, while still being reconciled, maybe because we’re reconciled. Does that make sense?
Bill Goettler:
It does. To come from another perspective, sometimes faith is about disrupting the current order.
Yejide Peters Pietersen:
Absolutely!
Bill Goettler:
–and to upset the tables as they stand, to stand against has become the acceptable norm. And in those times, I think again, to think of God at the center of that activity, that’s a challenge because we have our own egos, we have our own desires and our own priorities… and all the while to be thinking, “All right, if we were to trust in reconciliation through these times, if we were to trust that God is about a new thing, perhaps our egos could be in check. Perhaps we could be those agents of reconciliation.”
Yejide Peters Pietersen:
I hear what you’re saying, and I think it’s about being reconciled to God, and that in itself makes us the ambassadors of the reconciliation. I think we’re always reconciled to something: resigned to, reconciled to, accepting of. But I think what my question for us is, if we’re not reconciled to God, to what are we reconciled? And I feel like we are reconciled many times to capitalism, to agreement, to vainglory, the great sin of ministers and priests. We don’t get to have money and riches—well, we get to have influence and glory. And when we’re reconciled to those things, we simply cannot be reconciled to Jesus Christ, and we cannot be ambassadors of anything but ourselves.
And that’s where I think we fall apart. And I think that’s part of why people show a sort of contempt toward the church. I’ve noticed that when people talk about Pope Francis, they don’t even agree with lots of things he says, but they don’t have contempt for him. They genuinely believe this man believes the things he believes and that he’s trying his best to follow Jesus.
I don’t know that they feel the same way about me and probably for good reason. I think part of the question I have for myself is in what ways, to whom am I reconciled? Not perfectly, but to who am I trying to be reconciled? And then what am I doing in general that shows the world that who I really am, who I’m really an ambassador of: Jesus? Myself?
Bill Goettler:
And Paul says, in Christ, God was reconciling the world to God.
Yejide Peters Pietersen:
Yes.
Bill Goettler:
So if that stay at the forefront of that determination to be reconciled, how it is that We are made one with, in line with, following.
Yejide Peters Pietersen:
I’m thinking about how, and again coming back to Bishop Archbishop Tutu: the problem in South Africa wasn’t that there weren’t faithful Christians as a nation. They’re largely Christian. Really large margins of Christians. And some Muslims and some Jewish people and some Hindus and stuff, but lots of Christians. But they were reconciled to their church, and to peaceability among everyone, and just getting along to get along. And, I think that reconciling to God, that excitement of what Jesus has done… Because, why did he die? You know? I mean, there are lots of people who want to think he died because he was just really good. Yeah, yeah, Yeah. Yeah. But when you’re just really good and you’re in a corner, no one bothers you. He’s really good and out there pointing out the places that needed to be reconciled to God, and that ended up making him an enemy.
Bill Goettler:
Yeah, that’s trouble.
Yejide Peters Pietersen:
And that’s trouble. And I think that restiveness that we cultivate (at least in my tradition), to the extent that it muffles and distorts the reality of that reconciliation, is both anathema to God and also the direct opposite of true reconciliation. When we’re brave enough and bold enough to use our worship as a place to begin that reconciliation, to be aware of it, new and exciting things happen. Wonderful things happen.
Hey, we’re reconciled to each other, my, my reform brother! Across centuries of dissent, right? I guess my question for you would be, become the righteousness of God? What a mantle!
Bill Goettler:
Yeah, yeah. That’s powerful. What an ending to that passage.
Yejide Peters Pietersen:
It’s a little heavy!
Bill Goettler:
To live into, to act in that way as the righteousness of God, to even dare to claim that!
Yejide Peters Pietersen:
Yes.
Bill Goettler:
And then to invite others to recognize that. And obviously to see it in those around us, to identify and make that acclamation.
Yejide Peters Pietersen:
I mean, I guess I wonder in my mind, what would it really mean for us to be ones who were that? And, as I said, I’ve met people who I believe really embodied that. And my question for myself, is, “So what are you doing to get on that road, so that can show up in your life?”
And, you know, I’m wondering here, in life as a Christian person, how do you try to cultivate that? I’m just curious. Cause I’m working on it.
Bill Goettler:
I’m much more interested in seeing it in other people than in claiming it for myself. I think I doubt those who would claim that kind of righteousness of God on their own behalf.
Yejide Peters Pietersen:
Oh yeah. Yeah, I’m saying, but how do–(I guess this is of course the Catholic in me)–how do we imitate the things that those people have done? Like, what are they doing that I could get in on, you know? Just curious. Cause I’m like, “Hey!”
Bill Goettler:
I like it. And to start to name and identify those kinds of ways of life that might lead us in that direction.
Helena Martin:
Thanks for listening to Chapter, Verse, and Season!
Visit YaleBibleStudy.org to find more Bible study resources, read the transcript from this episode, and find all of our past episodes. And follow us on Twitter @BibleYale.
Chapter, Verse, and Season is produced by Joel Baden, Kelly Morrissey, and me, Helena Martin. Aidan Stoddart is our editorial and production assistant. Our theme music is by Calvin Linderman. Thanks, as always, to the Center for Continuing Education at Yale Divinity School. And thank you, Professors Goettler and Pietersen, for your insights this week.
We’ll be back with another conversation from Chapter, Verse, and Season.
Book of the Bible:
2 Corinthians
Subjects:
Corinthians
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 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.
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.