Jesus's kingdom parables as metaphorical stories.pdf
Andries Van Aarde
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Abstract
Jesus' parables are to be read as metaphorical stories. Parable as metaphor demtznds that the parable remtlins open-ended and polyvalent, with the reader always inWJlved in a panicipatory role. This anicle aims at showing that Jesus' kingdom parables are of a diaphoric, nature challenging the conventional 'WOrldview. It focuses on the parable 'A Man Had Two Sons' (LIe 15:11-22). This parable is interpreted from the Lucan perspective. It shows how the my theme of the 'two-sons stories' is used as a tensive symbol in ordl!r to estIlblish the Lucan notion of the allinclusiveness of God's kingdom.
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Jesus' kingdom parables as metaphorical stories: A challenge to a conventional worldview
HTS Teologiese Studies / Theological Studies, 1998
Jesus' parables are to be read as metaphorical stories. Parable as metaphor demands that the parable remains open-ended and polyvalent, with the reader always involved in a participatory role. This article aims at showing that Jesus' kingdom parables are of a diaphoric, nature challenging the conventional worldview. It focuses on the parable 'A Man Had Two Sons' (Lk 15:11-22). This parable is interpreted from the Lucan perspective. It shows how the mytheme of the 'two-sons stories' is used as a tensive symbol in order to establish the Lucan notion of the all-inclusiveness of God's kingdom.
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HTS Teologiese Studies / Theological Studies, 2002
During the past decades scholars have endeavoured to read Jesus’ parables as metaphorical stories. This article provides a theoretical overview of the ongoing debate, reflecting both on past claims and present criticism. The assertion is made that the use of the metaphor as a model to read and study the parables of Jesus, remains valid and should be expanded to include the parables in their particular Gospel settings.
David B. Gowler, The Parables after Jesus: Their Imaginative Receptions across Two Millennia
Christianity & Literature, 2018
In The Parables after Jesus, biblical scholar David B. Gowler ambitiously attempts to present the imaginative receptions of Jesus' parables from the second century AD into the current millennium. Gowler covers-largely successfully-a wide sweep of imaginative receptions, including how Jesus' parables have been depicted in media as varied as sermons, poetry, fiction, drama, visual art, and hymn and blues lyrics. Golwer's book offers in chronological order more than 50 entries that focus on the work of particular authors or artists. Throughout his coverage, Gowler emphasizes depictions of parables that emphasize the need for compassion and justice, taking pains to represent voices who represent traditionally marginalized groups. In this review, I will focus on those entries most germane to readers of Christianity and Literature. Chapter 1, "The Afterlives of Jesus's Parables in Antiquity (to ca. 550 CE)," discusses several prominent church fathers. Gowler emphasizes their tendency to read Jesus' parables allegorically, although he notes that some-including Origen, Clement of Alexandria, and sometimes Augustine-used allegory more elaborately, detailing that various characters, animals, and inanimate objects each signified deeper spiritual truths; while others-including Irenaeus, Tertullian, and John Chrysostom-were more restrained in their approach. Nonetheless, Gowler observes that all these fathers employed allegory to mine the hidden spiritual riches of the parables. Chapter 1 also discusses Macrina the Younger, the older sister of Gregory of Nyssa, who describes, in his On the Soul and the Resurrection, his conversation with Macrina on her deathbed. Gowler states that Gregory's treatise "functions as a Christian Phaedrus," with Gregory's student role paralleling Plato's and with Macrina resembling "Socrates on his deathbed arguing for the immortality of the soul" (44). Within the treatise, Macrina employs allegorical readings of the parable of the wheat and weeds and the parable of the rich man and Lazarus. Chapter 2, "The Afterlives of Jesus's Parables in the Middle Ages (ca. 550-1500 CE)," discusses both the continuation of allegorical interpretations within the homilies of Pope Gregory the Great and of the visionary Benedictine nun Hildegard of Bingen, and the more cautious approach of Thomas Aquinas, who
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2014
One of the aspects that biblical hermeneutics deals with is the question of literary genres present in the Holy Scriptures. A parable is certainly a distinctive genre of biblical literature. We find it most frequently in the Gospels because Jesus used this genre in his teaching very often. Why? Not without a reason was Jesus called the Teacher. He was the Teacher in the full meaning of the word and he was aware of that his listeners – often very simple people – on more than one occasion might have difficulty understanding remarkable secrets he preached to them. That is why he applied different methods in accordance with the principles of rhetoric in order to impact the widest audience. Due to parables – short stories that convey a comparison of some known life situations or pictures – he could certainly easier influence a significant number of listeners and impart them in a simple way sublime contents of the kingdom of God, God’s love, mercy and salvation. Countless publications of ...
Jesus and the Parable of the Prodigal Son
Th.D. Dissertation (Åbo Akademi University, Finland), 2008
Apart from a small amount of allegory, most of the parables and most parts of each parable are among the most indisputably authentic sayings of Jesus in the Gospels" (emphasis removed).
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The parables of Jesus recorded in the Gospels are profoundly challenging, not only as far as their original audience is concerned, but equally so as far as present day readers, hoping to fully grasp their meaning, are concerned. Renewed efforts to interpret these parables were made by a number of first-rate scholars, who published their research results in a book entitled “The challenge of Jesus parables”, which forms part of the McMaster New Testament Studies Series. This review essay focuses on some of the book’s main characteristics, in particular the resurgence of allegory, the Gospel contextualization of the parables and their application to contemporary issues of life.
Parables of The Kingdom
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This article proposes a methodology for interpreting the parables of Jesus. The methodology put forward has as starting point two convictions. Firstly, the difference between the context of Jesus’ parables as told by Jesus the Galilean in 30 CE and the literary context of the parables in the gospels has to be taken seriously. Secondly, an effort has to be made to at least try to avoid the fallacies of ethnocentrism and anachronism when interpreting the parables. In an effort to achieve this goal it is argued that social-scientific criticism presents itself as the obvious line of approach. Operating from these two convictions, the method being proposed is explained by using 12 statements (or theses) which are discussed as concisely and comprehensively as possible. It is inter alia argued that the central theme of Jesus’ parables was the non-apocalyptic kingdom of God, that the parables are atypical stories (comparisons), and that the parables depict Jesus as a social prophet.
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Scriptures, Scholarship, and the People of God: Essays in Honour of Sven K. Soderlund, 2021
This paper argues that an adequate exegesis of the Parable of the Minas in Luke 19:11-27 must take into account of the historical context of late Second Temple Roman-Jewish politics. While many commentators have noted the similarities between the nobleman in the parable with Herod Archelaus, according to Josephus's accounts, few have provided a cogent explanation for why. Most exegetes still read the parable along the same lines as Matthew's parable of the talents, in which case Luke's additional elements remain puzzling. Not going as far as the liberationist reading of this text, this paper argues for the rhetorical function of the Archelaus-like nobleman in Luke's parable as a negative figure, marking the parable as a flipped parable with a very different point to make.
Understanding the Parables of Jesus
SAPIENTIA GLOBAL JOURNAL OF ARTS, HUMANITIES AND DEVELOPMENT STUDIES, 2020
The Parables of Jesus are the essential part of his teachings as well as the aspect which has suffered a lot of misunderstanding. The argument of this paper is that Jesus used his parables to convey his message in such a way that it would leave lasting impression on those who heard him. His primary purpose was to communicate and not conceal his message. Understanding his parables requires a holistic approach which entails coming to grips with, not only the meaning, nature, characteristics and literary purpose of parable in Jewish culture but also with how they function in the teachings of Jesus and how they are adapted by the evangelists.
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