Contending that Jesus narrative parables are more poetic than metaphoric, Hedrick argues that parables should be heard solely on their own terms. Hedrick s dissatisfaction with figurative and metaphorical approaches or those that argue for a particular meaning or a single interpretation diverges sharply from the modern consensus and breaks new ground in parable studies.
The familiar stories of the good Samaritan, the prodigal son, and Lazarus and the rich man were part of the cultural currency in the nineteenth century, and Victorian authors drew upon the figures and plots of biblical parables for a variety of authoritative, interpretive, and subversive effects. However, scholars of parables in literature have often overlooked the 19th-century novel, assuming that realism bears no relation to the subversive, iconoclastic genre of parable. In this book Susan E. Colòn shows that authors such as Charles Dickens, Margaret Oliphant, and Charlotte Yonge appreciated the power of parables to deliver an ethical charge that was as unexpected as it was disruptive to conventional moral ideas. Against the common assumption that the genres of realism and parable are polar opposites, this study explores how Victorian novels, despite their length, verisimilitude, and multi-plot complexity, can become parables in ways that imitate, interpret, and challenge their biblical sources.
Daniel Khalastchi's third collection provides an uncompromising exploration into the political and societal disturbances facing America today. Electioneering, lack of affordable health care, the increase in mass shootings, and the continued fight for equal rights are juxtaposed against an unlikely sense of hope and optimism. Lurking behind each page is the ever-present issue of immigration, with specific focus on the escape of the author's father from Iraq and the pressures linked to living as an Arab Jew in the middle of the United States. Through unnerving gallows humor and radical honesty, these poems redefine the American experience by asking the reader to consider what it means to live in the shadow of a perceived sense of freedom and to have faith when believing feels hopeless. Khalastchi's perspective as an Iraqi Jewish American brings sharp focus to the holistic uncertainties of religion, politics, assimilation, illness, love, and loss--with absurd, visceral, and wry acclaim. I type into the internet your high schooland find rubble. Your daughter has the flu. We are sickwith disappointment but everyone is fine. --Excerpt from "First Generation: Our Escape"
In this splendid introduction to the elusive rhetorical device central to the New Testament picture of Jesus, Charles Hedrick explores the nature of the parable and its history of use. He asks basic questions such as, what is a parable? is Jesus really the author of the parables? and what does a parable mean? and then reviews a range of sources--from Aesop's fables to modern New Testament scholarship--to answer them. He also surveys the various ways the parables have been approached in literary criticism throughout history, giving specific examples of each method and delineating their strengths and weaknesses.
Hedrick contends that parables do not teach moral and religious lessons; they are not, in whole or part, theological figures for the church. Rather, parables are realistic narrative fictions that like all effective fiction literature are designed to draw readers into story worlds where they make discoveries about themselves by finding their ideas challenged and subverted--or affirmed. The parables have endings but not final resolutions, because the endings raise new complications for careful readers, which require further resolution. The narrative contexts and interpretations supplied by the evangelists constitute an attempt by the early church to bring the secular narratives of Jesus under the control of the church's later religious perspectives. Each narrative represents a fragment of Jesus's secular vision of reality. Finding himself outside the mainstream of parables scholarship, both ecclesiastical and critical, Hedrick explored a literary approach to the parables in a series of essays that, among other things, set out the basic rationale for a literary approach to the parables of Jesus. These early essays form the central section of the book. They are published here in edited form along with unpublished critiques of a thoroughgoing literary approach and his response.
The politics of Middle English parables examines the dynamic intersection of fiction, theology and social practice in late-medieval England. Parables occupy a prominent place in Middle English literature, appearing in dream visions and story collections as well as in lives of Christ and devotional treatises. While most scholarship approaches the translated stories as stable vehicles of Christian teaching, this book highlights the many variations and points of conflict across Middle English renditions of the same story. In parables related to labour, social inequality, charity and penance, the book locates a creative theological discourse through which writers attempted to re-construct Christian belief and practice. Analysis of these diverse retellings reveals not what a given parable meant in a definitive sense but rather how Middle English parables inscribe the ideologies, power structures and cultural debates of late-medieval Christianity.
The familiar stories of the good Samaritan, the prodigal son, and Lazarus and the rich man were part of the cultural currency in the nineteenth century, and Victorian authors drew upon the figures and plots of biblical parables for a variety of authoritative, interpretive, and subversive effects. However, scholars of parables in literature have often overlooked the 19th-century novel, assuming that realism bears no relation to the subversive, iconoclastic genre of parable. In this book Susan E. Colòn shows that authors such as Charles Dickens, Margaret Oliphant, and Charlotte Yonge appreciated the power of parables to deliver an ethical charge that was as unexpected as it was disruptive to conventional moral ideas. Against the common assumption that the genres of realism and parable are polar opposites, this study explores how Victorian novels, despite their length, verisimilitude, and multi-plot complexity, can become parables in ways that imitate, interpret, and challenge their biblical sources.
Many resources have been written to offer assistance in exploring and understanding the lectionary texts for the purpose of preaching. However, few have sought to provide this kind of preaching commentary on texts that do not follow the lectionary's grouping. For those whose preaching does not customarily follow the lectionary, and for those who depart from the lectionary text during certain periods of the year, little guidance has been offered for how to select, and preach on, important biblical texts. The Parables: A Preaching Commentary, the third book in The Great Texts series, gives guidance to preachers on preaching about this central part of faith. The principles by which volumes in The Great Texts series have been chosen are primarily two-fold: -Thematic: Texts on certain overarching themes or ideas of the Christian faith are brought together. -Biblical/traditional: Texts have long been recognized as belonging together, and as being particularly beneficial to the work of preaching.
This volume of essays, dedicated to Stan and Ruth Burgess, has been written by their colleagues and students to honor them as they retire after many years of distinguished service to Evangel University, Southwest Missouri State University, and Regent University. Several meanings can be subsumed under the title Children of the Calling. Stan and Ruth grew up in India, children of Pentecostal missionaries who felt they had "divine callings." They were influenced not only by the religious callings of their parents, but also by the cultural milieu of India. Though they did not personally take on board the specific missionary calling of their parents, they charted life maps that benefitted from the cross-cultural proficiencies developed in their childhoods in India, which to a large extent colored the influence they would have on their children, academic colleagues, and students, some of whom have submitted essays for this Festschrift. The diversity of subjects in this volume attests to the breadth of the scholarly work of Stan and Ruth Burgess. The first section narrates the major highlights of Stan and Ruth's academic biographies, the second presents pioneering studies of biblical studies and church history, and the third offers application-based research and personal reminiscences.
