A Shalom Lectionary is found in the book Living Toward a Vision: Biblical Reflections on Shalom by Walter Brueggemann United Church Press, 1982, pages 185-192.
APPENDIX A SHALOM LECTIONARY Shalom is a very ancient biblical theme. It has recently been stressed in new ways-as a means of hearing and responding to the gospel freshly. Shalom is a vision of life rooted in memories of faith, open to God's new promises and demands upon us, aware in the present that we are not our own. Neitner the world nor the church needs to stay the way it is, because God is at work who makes all things new. Shalom may be interpreted in a variety of ways. In the Shalom Curriculum we have been stressing that it conveys a sense of personal wholeness in a community of justice and caring that addresses itself to the needs of all humanity and all creation. In worship we dramatize our deepest hopes and firmest faith. If we are to shape our life and ministry according to the biblical notion of shalom, it is crucial that we utilize such ideas, motifs and images at the center of our worship. This lectionary is intended to aid the Christian congregation in the practice of Christian worship, which can empower life and ministry toward caring and just wholeness. It will be noted that at the high celebrative times of the church year Advent and Christmas, Lent and Easter this lectionary does not follow the conventional passages most often used in the church. It does not for two reasons. First, those passages are widely known and used and do not need to be repeated here. Second, it is possible that even these times can be understood in new and empowering ways if experienced through the prism of texts not commonly associated with them. This lectionary has no quarrel with those who prefer the conventional texts at such times. It is entirely possible to employ this particular lectionary between the great seasons. It is our concern, however, that even for those seasons we should not ignore the richness and variety of scripture available that can illumine fresh dimensions of faith and worship for us. 185
SUNDAYS IN ADVENT, AND CHRISTMAS First Sunday Isaiah 40:1-11 Luke 3:1-9 Second Sunday Isaiah 45:1-7 John 1:1-18 Third Sunday Isaiah 54:1-8 Luke 1:46-55 Fourth Sunday Isaiah 52:7-12 Luke 1:68-79 Christmas Isaiah 42:10-16 Luke 2:1-20 The Old Testament texts for Advent have been chosen because they express the period of Israel's waiting for the new redemptive act of God that will rehabilitate the people in their own land. Isaiah 40:1-11 has its theme in the announced restoration through the kingship of Yahweh, which is proclaimed to the waiting people. Isaiah 45:1-7 announces God's rule, which will value the people of Israel in a massive show of power against all who would oppress. Isaiah 54:1-8 provides two images of well-being, the first through fertility, the second through compassion. Isaiah 52:7-12 is the announcement of shalom through God's kingship, which restores Israel to its rightful place. Al I four texts move to the enthronement song Isaiah 42:10-16, which sings a new song because of a new era of wel l-being under God's rule. The New Testament texts provide a counter theme: Luke 3:1-9 quotes Isaiah 40:1-11 and affirms that the coming of the king requires appropriate reception. John 1:1-18, a traditional text for the season with its light/darkness theme, relates to Isaiah 45:1-7 and uses the word pair, grace/truth, which embodiessfta/om. Luke1:46-55 presents an image of well-being not unlike Isaiah 54:1-8 and, like that text, speaks of the blessed posterity of Abraham. Luke 1:68-79 concludes with a vigorous affirmation of shalom not unlike that of Isaiah 52:7-12. All these texts for Advent move to the traditional text of Luke 2:1-20, which centers in the angel song of shalom. The entire unit of ten texts celebrates the announcement of the new rule of God with its revolutionary implications. The promise of wellbeing in both Old and New Testaments is directed to the disinherited and underprivileged. The theme of the texts is the joyous rule of God, which is the end of alienation and oppression. SUNDAYS AFTER CHRISTMAS Sunday after Isaiah 65:18-25 John 16:16-24 Christmas Epiphany Sunday Isaiah 49:5-13 Acts 13:44-52 186 The texts for the Sunday after Christmas, which is also the last
Sunday of the calendar year, are selected because they announce the definitive end of the old and the radical intrusion of a new beginning, which is given and not achieved. The two texts for Epiphany speak of mission to the nations, the content of which is the bringing oi shalom to those who stand outside the community of faith. SUNDAYS AFTER EPIPHANY First Sunday Isaiah 2:1-5 Matthew 10:26-42 Second Sunday Leviticus 26:3-13 Matthew 5:1-12 Third Sunday Deuteronomy Mark 12:28-34 10:12-22 Fourth Sunday Micah 6:1-8 Matthew 25:31^6 Fifth Sunday Deuteronomy Matthew 23:13-36 8:1-20 Sixth Sunday Hosea 2:14-23 Ephesians 2:11-22 Seventh Sunday Hosea 6:1-6 Matthew 9:1-13 (If there are eight or nine Sundays in this season, use the last one or two selections for the summer season.) The Old Testament texts are selected for this interim period in the church year because they articulate the rigorous demands oishalom. Isaiah 2:1-5 holds out both the vision and task of world peace; Leviticus 26:3-13 announces the full obedience to Torah as the way to "dwell in your land, shalomwise"; Deuteronomy 10:12-22 demands imitation of God, which is to execute justice for the disenfranchised without partiality; Micah 6:1-8 states requirements in terms of justice, mercy, and humility. Deuteronomy 8:1-20 sets gratitude for well-being as the cost of continued prosperity, and Hosea 2:14-23 holds out the hope of renewal after disaster in terms of righteousness, justice, loyalty, mercy, and faithfulness, which will lead to fertility and full production. Finally Hosea 6:1-6 asserts that the only right worship is loyalty and faithfulness as the way to life. The New Testament texts are selected because they correspond to the Old Testament texts that call for obedience to shalom. In the context of peace in Isaiah 2:1-5, the enigmatic mention of sword in Matthew 10:34-39 can evoke fresh notions of obedience; the Beatitudes of Matthew 5:1-12 form a clear counterpart to the covenant blessings of Leviticus 26:3-13. Mark 12:28-34, like Deuteronomy 10: 12-22, raises the questions of priorities in terms of primary commandments. It relates to the shalom theme by the mention of "kingdom,"which is a biblical image for a shalom world. Matthew 25:31-46 makes demands that correspond to those of Micah 6:1-8, and Matthew 187
23:13-36 issues warnings not unlike those of Deuteronomy 8:1-20, about how it is possible to lose the blessings. Ephesians 2:11-22, like Hosea 2:14-23, speaks about the new beginning as a gift that makes a demand of total obedience. Matthew 9:1-13 is selected because it utilizes the last statement of Hosea 6:1-6. It transforms the statement into an assertion of Jesus' (and hence the church's) ministry to the disinherited. SUNDAYS IN LENT, AND EASTER First Sunday Deuteronomy Matthew 10:5-15 17:14-20 Second Sunday Proverbs 3:7; Romans 12:9-21 20:22; 25:21-22; 2 Samuel 19: 16-23 Third Sunday 1 Samuel 12:1-5 Galatians 5:16-26 Fourth Sunday Deuteronomy Ephesians 6:10-20 20:1-9 Fifth Sunday Isaiah 1:12-17 Colossians 3:12-17 Sixth Sunday Jeremiah 3:11-14, Ephesians 4:17-24 21-23:4:1-4 Easter Genesis 1:1 2:4a 1 Corinthians 15:42-58 The Lenten texts are selected because they state the demands that belong to discipleship and discipline appropriate to Lent. Hence the New Testament texts have been selected first. Matthew 10:5-15 makes demands, but also promises power to the obedient. Romans 12:9-21 describes the transformed lives of the obedient ones, who are able to \\veshalom in the presence of enemies. The four selections of Galatians 5:16-26, Ephesians 6:10-20, Colossians 3:12-17, and Ephesians 4:17-24 are characteristic Pauline statements of Christian morality. They are not merely statements about private moral ism; rather, they are radical statements. Thus, Galatians 5:16-26 speaks of the price of the kingdom, a symbol for a Shalom world; Ephesians 4:17-24 speaks of a "new nature"; Ephesians 6:10-20 of the gospel of shalom; and Colossians 3:12-17 of love that produces harmony shalom. The Old Testament texts are selected in relation to the New Testament texts. Deuteronomy 17:14-20 speaks of the well-being of the realm as dependent upon restraint in self-seeking and discipline under Torah. Proverbs 3:7; 20:22; 25:21-22; 2 Samuel 19:16-23 pick up the double theme of avoiding evil by consciously choosing other- 188
wise and of loving one's enemies a primary theme in any vision of Shalom. 1 Samuel 12:1-5 recites a catalogue of actions leading to shalom. Deuteronomy 20:1-9 like Ephesians 6:10-20 employs military language to affirm that trust in Yahweh frees people to take risks. Isaiah 1:12-17 catalogues shalom-style obedience, and Jeremiah 3 4 calls to radical obedience, which is expressed as: truth, justice, uprightness and blessing. The two Easter texts are selected because of their announcement of new beginnings that envision shalom and make demands. SUNDAYS AFTER EASTER, AND PENTECOST First Sunday Hosea 14:1-7 Acts 3:1-10 Second Sunday Isaiah 39:1-8 Acts 5:1-11 Third Sunday Psalm 1 Ephesians 4:1-24 Fourth Sunday Isaiah 10:12-19 1 Corinthians 1:26-31 Pentecost 1 Samuel 16:1-13 1 Corinthians 12:31b 13:13 The texts for this period focus on the life of the church. Acts 3:1-10 images a powerful, believing church able to work healing, and the counter text from Hosea 14:1-7 pictures a repentant people who are productive and prosperous. Acts 5:1-11 offers the negative counterpart of Acts 3:1-10 by showing an immobilized church that thinks only of itself. This is balanced by Isaiah 39:1-8, an account of a king who could think only of the present and not of the coming time. Ephesians 4:1-24 describes authentic maturity, the psychological component of shalom, and Psalm 1 describes maturity as utter obedience to God's will. 1 Corinthians 1:26-31 describes the wisdom of the gospel as contrasted with that of the world, and Isaiah 10:12-19 offers a vivid contrast of the same two types of wisdom, which may yield life or death. Concerning the Pentecost text, 1 Samuel 16:1-13 describes the coming of the Spirit in a way that changed history and renewed the person; 1 Corinthians 12:31b 13:3 describes the style of the spiritfilled life, which works to realize shalom. SUNDAYS AFTER PENTECOST SUMMER First Sunday Exodus 14:21-29 Mark 4:35-41 Second Sunday Isaiah 5:1-7 Mark 12:1-12 Third Sunday Joshua 6:22-25 Luke 19:1-10 Fourth Sunday Exodus 16:13-21 Matthew 15:32-39 Fifth Sunday Genesis 9:8-17 Colossians 1:15-20 189
Sixth Sunday Joshua 7:19-26 Luke 12:13-21 Seventh Sunday Isaiah 56:1-8 Matthew 9:10-13 Eighth Sunday 1 Kings 17:17-24 Mark 5:35-43 Ninth Sunday Genesis 1:26 2:3 Mark 2:23-28 Tenth Sunday 1 Kings 3:3-14 Matthew 6:25-33 Eleventh Sunday Hosea 3 Luke 7:36-50 Twelfth Sunday 2 Chronicles Luke 17:11-19 26:16-21 Thirteenth Sunday Isaiah 43:14-21 Luke 5:33-39 Fourteenth Sunday Joshua 1:1-9 Luke 12:35-40 (If there are fifteen or sixteen Sundays in this season, use the last one or two selections for the season from Epiphany to Lent.) Texts for the Sundays after Pentecost and before Labor Sunday follow a cycle of four elements: 1. A Vision of Cosmic Newness Mark 4:35-41 echoes Exodus 14:21-29. Both passages show God as being about to control chaos and bring order to reality. Colossians 1:15-20 describes Christ as the center of authentic shalom, and the rainbow promise of Genesis 9:8-17 can be taken as a statement of the same thing that shalom comes where God's rule is known and honored. Mark 2:23-28 asserts that at the center of human reality is human worth, symbolized by the rest and refreshment that Christ guarantees, and so Genesis 1:26 2:3 has been taken as a counter text to make the same point. Luke 5:33-39 is a radical statement about the total newness of God's intent, a point made in the exilic passage Isaiah 43:14-21. 2. A Statement About the Righteous Component of the Intended Human Community Both Isaiah 5:1-7 and Mark 12:1-12 use the parable of the vineyard to emphasize that God expects people to bear the fruit of righteousness. Luke 12:13-21 is a statement about the church that neglects shalom for its own well-being, a point made clearly in Joshua 7:19-26. 1 Kings 3:3-14 sees the priority of the kingdom over all thought for private security, and echoes the choices made but not honored by King Solomon, who, as implied in Matthew 6:25-33, was a hustler after glory. Thus, the contrast \sshalom and the quest for private glory. Both Joshua 1:1-9 and Luke 12:35-40 encourage the faithful to be prepared, and armed to seize the opportunity when it comes, for the reception of God's will and God's shalom. In the Old Testament, this is the gift of the land, in the New it is the end-time; but both require risk and readiness. 190
3. A Statement About Care for Outcasts Luke 19:1-10 tells about a rejected tax collector, and Joshua 6:22-25 about a despised harlot. Matthew 9:10-13 pictures Jesus among the riffraff, and Isaiah 56:1-8 opens the holy house to the despised ones. Luke 7:36-50 contrasts the risk-taking, rejected ones and the rigid righteous who will never knows/7a/om, and Hosea 3 in like fashion shows God caring for the failures in life. 4. A Statement About a Mighty Shalom-bringing Action Matthew 15:32-39 and Exodus 16:13-21 both portray the miracle of feeding, which needs to be seen as a life-giving action. Mark 5:35-43 and 1 Kings 17:17-24 describe the resurrection scenes in a world settling for death. Luke 17:11-19 and 2 Chronicles 26:16-21 tell of the healing of lepers where leprosy is seen not as a medical problem only but as a social problem of exclusivism. SUNDAYS AFTER PENTECOST FALL First (Labor) Exodus 5:5-19 Sunday Second Sunday Third Sunday Fourth Sunday Fifth Sunday Sixth (Communion) Sunday Seventh Sunday Eighth Sunday Ninth Sunday Tenth Sunday Eleventh Sunday Twelfth Sunday Memorial Sunday Hosea 11:1-9 Exodus 2:23-25; 3:7-12 Genesis 27:18-38 Isaiah 2:6-22 Isaiah 19:23-25 Genesis 33:1-11 Deuteronomy 7:6-16 Exodus 15:1-12 Genesis 21:1-14 Psalm 37:1-24 Amos 9:11-15 Genesis 50:15-21 Luke 20:1-16 Galatians 3:23 4:7 1 Peter 2:1-10 Luke 15:11-32 Mark 10:35-45 Acts 2:1-13 2 Corinthians 5:16-21 Galatians 3:23-29 Romans 6:1-11 Galatians 4:21 5:5 Luke 16:19-30 Matthew 28:16-20 Romans 8:28-39 Texts for the fall season have been selected to stress various themes of Christian life and faith that seem appropriate to this season in the church year, and that also seem appropriate given the movement of civil life. Luke 20:1-16 and Exodus 5:5-19, the texts for the Sunday before Labor Day, address the problem of labor and worth. The texts for the next four Sundays are concerned with the new life. 191
Galatians 3:23 4:7 speaks of maturing in freedom and is balanced by Hosea 11:1-9, according to which God does not act as a deathdealing human but as a giver of shalom. 1 Peter 2:1-10 speaks of the emergence of a new people in history as bearers of blessings, and relates to the assurance of God s help in Exodus 2:23-25; 3:7-12, in which slaves are promised well-being in the land. Luke 15:11-32 celebrates the gifts that come to the undeserving ones; it is balanced by Genesis 27:18-38 that tells about the younger son. (An interesting hermeneutical problem is created by relating these two texts, because in Luke 15 the benefits are a free gift, while in Genesis 27 they come with some planning.) Mark 10:35-45 speaks of the radical demands of the new life, and Isaiah 2:6-22 warns against alternative efforts at well-being. The texts for the sixth Sunday are designed for Worldwide Communion Sunday. Acts 2:1-13 is an illustration of effective communication, and Isaiah 19:23-25 speaks about the removal of barriers among peoples. 2 Corinthians 5:16-21 speaks of the ministry of reconciliation as a form of shalom, and Genesis 33:1-11 offers a case-study in reconciliation. Galatians 3:23-29 (used again) speaks of the removal of phony distinctions, and Deuteronomy 7:6-16 also affirms that nothing about us merits the gift of shalom. Romans 6:1-11 speaks of baptism as entry into shalom, which is built upon Exodus as the entry into freedom, as in Exodus 15:1-12. Galatians 4:21 5:5 describes what it is like to be a child of promise, and Genesis 21:1-14 describes the birth of the child and the incarnation of the promise. Luke 16:19-30 tells about how to have and to lose shalom, and Psalm 37:1-24 describes the curious notion that the "meek" (read "shalom-seekers") will get the blessings. Matthew 28:16-20 and Amos 9:11-15 hold out two visions of well-being that balance a peculiar and a universal concern. The texts of Romans 8:28-39 and Genesis 50:15-21 are selected for those churches that celebrate Totenfest or Memorial Sunday. These passages present the supreme promises of hope for our faith, that God's will tor shalom will be accomplished. And for those churches who don't keep the festival for the dead, they are glorious texts anyway. 192