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Dissertations / Theses on the topic 'Parables'

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Published: 4 June 2021

Last updated: 15 June 2025

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1

Dixon, Erin. "Parables." unrestricted, 2008. http://etd.gsu.edu/theses/available/etd-04252008-135822/.

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Thesis (M.F.A.)--Georgia State University, 2008.<br>Joseph Peragine, committee chair; Teresa Bramlette-Reeves, Cheryl Goldsleger, committee members. Title from file title page. Electronic text (25 p. : col. ill.) : digital, PDF file. Description based on contents viewed Aug. 14, 2008. Includes bibliographical references (p. 16).

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Dixon, Erin Michaelle. "Parables." Digital Archive @ GSU, 2008. http://digitalarchive.gsu.edu/art_design_theses/27.

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PARABLES by ERIN DIXON Under the Direction of Joe Peragine ABSTRACT This is a thesis about my most recent paintings. This work represents a quest for a real understanding of what painting means to me, as well as an exploration of fictional narrative and allegory which is derived from my life experience. Yet despite all the associations I have with these paintings, even with the most auto-biographical ones, they are meant to be open-ended. It is not necessary to know anything about me upon viewing them. Parables fictitiously illustrate a moral principle, and this work celebrates what I have learned in life and school.

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Gendy, Atef Mehanny. "The parables of Matthew or the parables of Jesus?" Thesis, University of Aberdeen, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.364705.

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4

Abraham, Gary L. "The eschatology of the parable of the pearl a lesson of resurrection faith /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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5

Hoffman, Andrew C. "The message of the parable of the pearl in Matthew." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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6

Sullivan, Francis J. "The parables of Mark an introduction to the parables for the Scripture study group /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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7

Wheeler, Lyle Kip. ""Of pilgrims and parables" : the influence of the Vulgate parables on Chaucer's Canterbury tales /." view abstract or download file of text, 2001. http://wwwlib.umi.com/cr/uoregon/fullcit?p3024538.

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Thesis (Ph. D.)--University of Oregon, 2001.<br>Typescript. Includes vita and abstract. Includes bibliographical references (leaves 242-261). Also available for download via the World Wide Web; free to University of Oregon users.

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8

Stiller, Brian. "Preaching parables to the postmodern." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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9

Cozier, Clinton Laurence. "Oral dynamics in select synoptic parables." Thesis, University of Sheffield, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.243828.

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10

Peebles, Anita L. "Ecotheology and the Parables of Jesus: Creative Re-readings of Parables In Light of the Environmental Crisis." Oberlin College Honors Theses / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1400870027.

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11

Kirakosyan, Levon. "Spiritual allegory in medieval Armenian parables/fables." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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12

Bidnell, David Roger. "A cultural-literary reading of Luke’s Parables." Thesis, University of Birmingham, 2012. http://etheses.bham.ac.uk//id/eprint/3291/.

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This inquiry combines consideration of the Context Group’s emphases regarding the honour and shame culture of first-century Palestine with careful analysis of ten narrative parables of Luke’s Jesus in order to allow the proposed cultural setting to form an appropriate background for reading and understanding the stories and, in turn, to use the parables as material for assessing the adequacy or inadequacy of the Context Group’s models. In this way the cultural context is in dialogue with the literary text, the cultural context facilitating a non-anachronistic and non-ethnocentric approach to Luke’s narratives, and the literary text serving as a means to evaluate the stereotypical models often taken as a given starting point for hermeneutical reflection. This exploration demonstrates that the emphasis of each particular Context Group model is often too limited in its scope and frequently at odds with the cultural orientation of the parables, thereby highlighting the value of using the literary text to refine the cultural models in question and to restrict the chances of misleading readings. This study shows how dialogue between social-scientific modelling and careful textual interpretation has the potential to enhance both the understanding of the cultural map and the significance of the written word.

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13

Fay, Greg L. "Mark 4:1-34 and the purpose of parables." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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14

Kreglinger, Gisela Hildegard. "George MacDonald's Christian fiction : parables, imagination and dreams." Thesis, St Andrews, 2008. http://hdl.handle.net/10023/576.

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15

Clark, Ronald G. "A contextual methodology for interpretation of the parables." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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16

Bruun, Mette Birkedal. "Parables : Bernard of Clairvaux's mapping of spiritual topography /." Leiden : Brill, 2007. http://catalogue.bnf.fr/ark:/12148/cb41002399t.

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17

Bujalka, Eva. "Quoniam Si Voluisses Sacrificium: Parables of Impossible Bodies." Thesis, Curtin University, 2015. http://hdl.handle.net/20.500.11937/121.

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Quoniam Si Voluisses Sacrificium: Parables of Impossible Bodies explores twentieth-century French theorist Georges Bataille’s preoccupation with finding a way to resacralise existence through a form of sacrificial mysticism that excluded God and the concept of salvation. This PhD consists of both an exegesis, which investigates Bataille’s notion of sacrifice, and a collection of five short stories that reimagine historical and mythological sacrifices in present-day Australia.

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18

Ayers, Adam D. ""Thou art the man" narrative riddles, reader entrapment and the genre of Jonah /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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19

Spivey, Zachary James Rogner. "The Scriabin Mystic Hexachord as a Structural Harmonic and Motivic Device in Three Parables for Solo Instruments by Vincent Persichetti." Ohio University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1628334738542662.

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20

Boll, Kevin R. "The Jesus riddles challenges to discipleship in the parables /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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21

Cohen, Akiva. "A study of the particular M parables employed by Matthew in his polemic with the leaders of formative Judaism." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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22

Wright, Stephen Irwin. "The voice of Jesus in six parables and their interpreters." Thesis, Durham University, 1997. http://etheses.dur.ac.uk/5028/.

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'Figures of speech' provide a suggestive key for approaching the question of Jesus' individual tone of voice. Apprehending a figure implies insight into an intention, and beyond intention to discern unconscious influences upon the speaker. This is the conceptual framework for a study of the 'voice of Jesus' in six parables peculiar to Luke (10:25-37; 15:11-32; 16:1-9; 16:19-31; 18:1-8; 18:9-14) and in commentaries upon them. In the premodern era commentators approached the parables with an immediacy of insight, seeking the divine intention behind the texts. Nevertheless we may hear the voice of Jesus echoing in their commentaries in morally specific tones. In the work of Jülicher 'insight', though repudiated, is still important, as he seeks the intention of Jesus through the figure of simile. Jülicher offers insight into Jesus as a passionate communicator, but goes beyond Jesus' intention in making him a propounder of generalities. More recently a concern with the intention of Jesus is replaced by a concern with how his voice was heard. The necessity of insight remains apparent in B.B. Scott's use of metaphor as an interpretative key. An impression is given of Jesus as a provocative subversive. In their context in Luke-Acts, the parables function as metonymies of the gospel, and yield an impression of the voice of Jesus as suggestively concerned with the life of this world. In the ministry of Jesus the parables function as synecdoches, offering hearers a realistic and hopeful 'part' of the world from which they must fashion a 'whole’. Against the background of Scripture the parables display a deep continuity with older forms of discourse, but also important tokens of newness. A stream of influence can be traced from the Old Testament, through Jesus and Luke, and on through their interpreters, though recently its course has been somewhat diverted.

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23

Moseley, David James Richard Silvanus. "'Parables of the Kingdom' : music and theology in Karl Barth." Thesis, University of Cambridge, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.621053.

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24

Kim, Moon Hyun. "Revitalizing the congregation by preaching on the parables of Jesus." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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25

Curry, Robert Long Thomas G. "Thomas Long's three categories of parables and their implications for preaching." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p018-0103.

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26

Higle, Andrew Todd. "Seeds of subversion a study of the parables in Mark 4 /." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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27

Khatry, Ramesh. "The authenticity of the parable of the wheat and the tares and its interpretation." Thesis, University of Cambridge, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.292273.

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28

Sensing, Tim. "The testing of the validity of Buttrick's homiletic preaching from Matthew 13 /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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29

Franke, Jamie R. "The relationship of allegory to the parables of the sower, the tares, and the dragnet of Matthew 13." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.

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Oxnam, Danielle Marie. "A Modern-Day Parable: A Critical Examination of The Lion, The Witch, and The Wardrobe in Comparison to the Parables of the New Testament." Thesis, The University of Arizona, 2015. http://hdl.handle.net/10150/579319.

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This paper seeks to explore the connection between the parables of the New Testament and modern religious fiction such as C. S. Lewis's The Lion, the Witch, and the Wardrobe. Since biblical writers recorded Jesus of Nazareth speaking in parables, essentially extended metaphors with a narrative quality, the connection between these ancient tales and modern religious stories is compelling. By examining similar literary features, structural components, and content we will see the similarities in function and purpose behind these two genres. Both access the creative faculties of their audience to allow ideas to germinate from a uniquely inventive part of the imagination. By using Lewis's novel as comparison we will see a direct correlation of technique between parabolic speaking and modern storytelling. In addition, this particular novel illustrates the technique of reading the gospel narrative as a parable itself by retelling and repainting the story of Jesus of First Century Palestine in Aslan of Narnia. By examining Lewis's story in comparison to the story of the gospels, one can understand a modern view of the Christ story in new ways.

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Curley, Charles J. "Prepared ground, confirmation and parables of growth in the Gospel of Mark." Chicago, Ill : McCormick Theological Seminary, 1996. http://www.tren.com.

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MONA, DINIS MANUEL NHANGA. "THE PURPOSE OF JESUS PARABLES: AN EXEGETICAL STUDY OF MK 4,10-12." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2017. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=31723@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO<br>COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR<br>PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO<br>O propósito das parábolas de Jesus, um estudo exegético de Mc 4,10-12. Esta pesquisa abordou o propósito do uso de parábolas nos ensinamento de Jesus, isto é, qual ou quais os motivos que levaram Jesus a usar parábolas em seus ensinamentos. Para alcançar os objetivos traçados, esta pesquisa combinou a metodologia da análise narrativa e análise retórica, considerando também os elementos históricos do texto. Com isto a exegese chegou a um resultado, apresentando outra possibilidade de interpretação da teoria sobre o ensino por parábolas expressa em Mc 4, 10-12. A pesquisa concluiu que na atual configuração há possibilidades de admitir que a perícope referida não afirma que Jesus ensinou por meio de parábolas para endurecer o coração de Seus ouvintes, e dificultar-lhes o acesso as coisas do Reino de Deus. Ao contrário disto a exegese concluiu que Jesus usou parábolas em Seus ensinamentos com o propósito de facilitar o processo de entendimento de todos que O ouviam, trazendo à compreensão as coisas do Reino de Deus através de uma linguagem que era familiar e natural aos Seus ouvintes.<br>The purpose of Jesus parables, an exegetical study of Mk 4,10-12. This research survey the purpose of the use of parables in Jesus teachings, namely, what is or which are the reasons that led Jesus to use parables in his teachings. To achieve the goals outlined, this research combined narrative analysis and rhetorical analysis methodology, considering of historical elements of the text. Thereby the exegesis reached a result, bring up another interpretation possibility of theory about Jesus teaching by parables as it apear in Mk 4, 10-12. The research conclud that in current setting there is the possibility to acknowledge that the refered section of text does not state that Jesus taught by parables with the purpose of hardering hearts of his listeners, and to rise difficulties upon him in acessing of the things of the kingdom of God. Instead this exegesis conclude that Jesus used parables in his teachings with purpose to make easy the understanding process of all his listeners, bring up to the understanding the things of the kingdom of God through a language that was familiar and natural to his listeners.

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Scholtz, Jacob Jan. "Collective meaning and specific, prophetic reference in the parables of Matthew 13." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85594.

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Thesis (MTh)--Stellenbosch University, 2013.<br>ENGLISH ABSTRACT: This thesis investigates whether the parables of Matthew 13 can be understood, both individually and collectively, when they are connected to specific, prophetic referents. After a review of parable research, hermeneutical guidelines are identified in order to interpret the parables of Matthew 13 (chapter 2). Novel guidelines identified include the identification of specific, prophetic referents, the possibility of using details already explained in Matthew 13 in a contextually consistent manner, focusing on the collective meaning of this parabolic discourse and identifying what is new and old in each parable. After considering the structure of Matthew 13 (in chapter 3), these hermeneutical guidelines are applied, focusing on the contextual background (chapter 4) before analysing the parables individually (chapter 5) and collectively (chapter 6). The time period covered by the parables of Matthew 13 as a group is from the days of John the Baptist until the second coming of Jesus Christ. The kingdom of heaven is understood to exist from Pentecost onwards but will only be established when Christ returns, that is, the kingdom of heaven “exists-but-is-not-yet-established”. In Matthew’s presentation, the parable of the sower covers the time period during which Jesus presents the word (or gospel) of the kingdom to Israel only. During that time, Jesus authenticates his Messianic claims to Israel and, by doing so, displays the authority and power bestowed on the Christ to them. But when Jesus is rejected, the treasure is hidden and he goes to the cross to provide the sign of Jonah. After purchasing the field, having received all authority in heaven and on earth, the Son of Man sends good seed not only to Israel, but to all the nations of the world. The sons of the kingdom first sent must include Peter and the other ten disciples who are commanded to go and make disciples. The surprising growth of the Church after the great commission includes, perhaps unexpectedly, also Gentiles, for the Son of Man commences his pearl ministry by baptising not only Jewish and Samaritan but also Gentile believers with the Holy Spirit. At the end of this age, the gospel of the kingdom will again be preached. This time, however, it will be preached not only to Israel, but as a witness to all the nations — and then the present age will end. After the tribulation and judgment of those days, the King returns to unveil the treasure in order to establish the Messianic kingdom on earth. It is submitted that, regardless of one’s eschatological view (this thesis is presented from a dispensational, premillennial perspective), by focusing on specific, prophetic referents and by considering this series of parables in a collective and contextually consistent manner, the parables of Matthew 13 (and perhaps the Gospel of Matthew as a whole) can be understood differently. And it is about understanding all these things that Jesus questions his disciples.<br>AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek of die gelykenisse van Matteus 13, sowel individueel as kollektief beskou, verstaan kan word wanneer dit met spesifieke, profetiese referente in verband gebring word. Ná ’n oorsig van navorsing oor gelykenisse word hermeneutiese riglyne ontwikkel waarmee die gelykenisse van Matteus 13 geïnterpreteer kan word (hoofstuk 2). Nuwe riglyne wat aangebied word, sluit in die identifisering van spesifieke, profetiese referente, die moontlike gebruik van referente wat reeds in Matteus 13 verklaar is op ’n kontekstueel konsekwente wyse, ’n fokus op die kollektiewe betekenis van hierdie paraboliese diskoers en om wat in elke gelykenis nuut en oud is, te identifiseer. Nadat oorweging aan die struktuur van Matteus 13 geskenk is (hoofstuk 3), word die hermeneutiese riglyne toegepas, eers op die kontekstuele agtergrond (hoofstuk 4), en daarna word elke gelykenis individueel ontleed (hoofstuk 5) voordat dit kollektief beskou word (hoofstuk 6). Daar is bevind dat die tydperk wat hierdie gelykenisse as ’n kollektiewe eenheid dek van die dae van Johannes die Doper af tot by Jesus Christus se wederkoms strek. Die koninkryk van die hemele word begryp as dat dit bestaan vanaf Pinkster maar sal eers opgerig word as Christus terugkeer, dit is, die koninkryk van die hemele “bestaan-maar-is-nog-nie-opgerig-nie”. In Matteus se aanbieding dek die gelykenis van die saaier die tydperk waartydens Jesus die woord (of evangelie) van die koninkryk alleen aan Israel aanbied. Gedurende hierdie tydperk bekragtig Jesus sy Messiaanse aansprake aan Israel en daardeur vertoon Hy aan Israel die mag en krag waarmee die Christus bedeel is. Maar wanneer Jesus verwerp word, word die skat verberg, en Hy gaan na die kruis toe om die teken van Jona te verskaf. Nadat die saailand gekoop is, nadat Hy alle mag in die hemel en op aarde ontvang het, stuur die Seun van die Mens goeie saad, nie net na Israel toe nie, maar na al die nasies van die wêreld. Die seuns van die koninkryk wat eerste gestuur is, moet Petrus en die ander tien dissipels wat beveel is om dissipels te gaan maak, insluit. Die verrassende groei van die Kerk ná die groot opdrag sluit, miskien onverwags, ook heidene in, want die Seun van die Mens begin sy pêrel bediening deur Joodse, Samaritaanse en ook heidense gelowiges met die Heilige Gees te doop. Aan die einde van hierdie eeu sal die evangelie van die koninkryk weer verkondig word, dan egter nie net aan Israel nie maar tot ‘n getuienis aan alle nasies — en dan sal hierdie eeu eindig. Ná die verdrukking en oordeel van daardie dae sal die Koning terugkeer om die skat te openbaar en om die Messiaanse koninkryk op aarde te vestig. Daar word voorgestel dat, ongeag die eskatologiese siening wat gehuldig mag word — en hierdie tesis word aangebied vanuit ’n dispensasionele, premillennialistiese perspektief — die gelykenisse van Matteus 13 (en miskien ook die Evangelie van Matteus as ’n geheel) anders verstaan kan word as daar op spesifieke, profetiese referente gefokus word en hierdie reeks gelykenisse op ’n kollektiewe en kontekstueel konsekwente manier benader word. En juis oor ’n begrip van al hierdie dinge is waaroor Jesus sy dissipels uitvra.

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Raschko, Mary Wittig Joseph S. "Rendering the Word vernacular accounts of the parables in late Medieval England /." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2009. http://dc.lib.unc.edu/u?/etd,2621.

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Thesis (Ph. D.)--University of North Carolina at Chapel Hill, 2009.<br>Title from electronic title page (viewed Oct. 5, 2009). "... in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of English." Discipline: English and Comparative Literature; Department/School: English and Comparative Literature.

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Valavanolickal, Kuriakose A. "The use of the Gospel parables in the writings of Aphrahat and Ephrem." Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.294177.

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Olmstead, Wesley Gordon. "Matthew's trilogy of parables (21.28-22.14) : the nation, the nations and the reader." Thesis, King's College London (University of London), 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.314256.

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Nguyen, Corinne. "Using New Testament parables in ESL teaching for the development of communicative competence." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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Dela, Cruz Roli Garcia. "Allegory, mimesis and the text : theological moulding of Lukan parables in Codex Bezae Cantabrigiensis." Thesis, University of Birmingham, 2005. http://etheses.bham.ac.uk//id/eprint/177/.

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The approach of this thesis is a departure from the traditional philological examination of understanding the variant readings in Codex Bezae Cantabrigiensis. The parables of Jesus in Luke are the object of investigation. The witness of the Church Fathers in the form of their allegorical exegesis of the text of the New Testament is employed to explain variant readings of the Bezan text. The notion that the harmonising tendency in the accounts of the Gospels is simply due to embarrassment is challenged. The alternative theory argued here is that the harmonisation, particularly of Luke to Matthew, of the text of the Gospels is interpretative in nature. The ancient practice of mimetic cross-referencing or intertextuality has been utilised in the Bezan text of Luke. The practice of mimetic harmonisation as applied in classical literature is the context assumed in this study. Additionally, the representative mimetic view of the way in which the written text interacts with the reality of life is also considered in the light of a harmonistic approach to the interpretation of the Lukan text and the allegorical interpretation of the parables of Jesus. It is argued that allegorising variants and mimetic readings have moulded the Bezan text of Luke. An anti-Judaic tendency and a faith-seeking theological mimetic representation are embedded in the Bezan text. They become recognisable when evaluated in the light of the patristic exegesis of the Lukan parables in Codex Bezae. Thus, the understanding of the variant readings of the Lukan parables in Bezae should be studied in the light of ancient literary criticism and the early history of Christian exegesis of the Gospel parables.

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Williams, Algie Vincent. "Patterns in the Parables: Black Female Agency and Octavia Butler's Construction of Black Womanhood." Diss., Temple University Libraries, 2011. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/126489.

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English<br>Ph.D.<br>This project argues that Octavia's Butler's construction of the black woman characters is unique within the pantheon of late eighties African-American writers primarily through Butler's celebration of black female physicality and the agency the black body provides. The project is divided into five sections beginning with an intensive examination of Butler's ur-character, Anyanwu. This character is vitally important in discussing Butler's canon because she embodies the attributes and thematic issues that run throughout the author's work, specifically, the author's argument that black woman are provided opportunity through their bodies. Chapter two addresses the way black women's femininity is judged: their sexual activity. In this chapter, I explore one facet of Octavia Butler's narrative examination of sexual co-option and her subsequent implied challenge to definitions of feminine morality through the character Lilith who appears throughout Butler's Xenogenesis trilogy. Specifically, I explore this subject using Harriet Jacobs' seminal autobiography and slave narrative, Incidents in the Life of a Slave Girl as the prism in which I historically focus the conversation. In chapter three, I move the discussion into an exploration of black motherhood. Much like the aforementioned challenge to femininity vis-à-vis sexual morality, Octavia Butler often challenges and interrogates the traditional definition of motherhood, specifically, the relationship between mother and daughter. I will focus on different aspects of that mother/daughter relationship in two series, the Patternist sequence, which includes, in chronological order, Wild Seed, Mind of my Mind and Patternmaster. Chapter four discusses Butler's final novel, Fledgling, and how the novel's protagonist, Shori not only fits into the matrix of Butler characters but represents the culmination of the privileging of black female physicality that I observe in the author's entire canon. Specifically, while earlier characters are shown to create opportunities and venues of agency through their bodies, in Shori, Butler posits a character whose existence is predicated on its blackness and discusses how that purposeful racial construction leads to freedom.<br>Temple University--Theses

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Olmstead, Wesley G. "Matthew's trilogy of parables : the nation, the nations and the reader in Matthew 21.28 - 22.14 /." Cambridge [u.a.] : Cambridge Univ. Press, 2003. http://www.loc.gov/catdir/toc/cam031/2003053192.html.

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41

Yung, Lung-kuen, and 翁龍娟. "The modern significance of Zhuangzi's fables." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B44489201.

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42

Forbes, Greg W. "The God of old : the role of the Lukan parables in the purpose of Luke's Gospel /." Sheffield : Sheffield Acad. Press, 2000. http://www.loc.gov/catdir/toc/fy0610/00456387.html.

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Mix, Walt Mahealani. "An interpretive paradigm for Luke's narrative parables with special reference to allusion and the good Samaritan /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Kim, Jae Soo. "The rhetorical function of the parable discourse in Matthew 13." Thesis, Stellenbosch : Stellenbosch University, 1996. http://hdl.handle.net/10019.1/55305.

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Thesis (DTh)--Stellenbosch University, 1996.<br>ENGLISH ABSTRACT: This thesis deals with a reinvention of rhetorical criticism and its application to the parable discourse. The first part of this study examines the theoretical background of rhetoric, and shows that rhetoric emerged as a disciplinary discourse after mythos and logos, and was used as the first systematic hermeneutical method. Rhetoric has developed in two directions: influence and system. Influence study keeps to the tradition of classical rhetoric, while system study covers the system of rhetoric by integrating classical rhetoric with modern human and social sciences. Through this process, rhetorical criticism has been established as a theory and a method for biblical study. Its focus has shifted from rhetoric restrained to rhetoric revalued/reinvented, a shift toward social/practical criticism from hermeneutics. Moreover, rhetorical criticism has begun to treat text as a dialogic, collaborate art or social activity rather than as a mere instrument of persuasion in the monologic scheme of speaker-message-audience, and occupies a prime position in biblical studies in the mode of either one-dimensional or a comprehensive multi-dimensional approach. It is clear that there has been a shift in the application of rhetorical criticism from the performance of rhetorical discourse to its archaeology (inventio). The second part investigates the parable discourse. I suggest that Jesus' parables are net rhetorical discourses of either the dominant Jewish or the dominant Hellenistic-Roman culture. Rather, it is a rhetorical discourse of the Christian subculture. In addition, Jesus' parables in Matthew 13 are not merely grouped but woven into a textus which has a rhetorical structure centred on a basic unit (chreia) to be elaborated. The parable discourse thus takes the pattern of chreia elaboration, and occupies the representative position in Matthew. Against this background, this thesis formulates dialogic rhetoric, as a mode of reinvented rhetoric which deals with invention, for studying the rhetorical function of the parable discourse in Matt 13. Dialogic rhetoric combines Burkean pentadic criticism, Bakthinean dialogic and the social scientific approach. This method differs from the recent historico-critical reading, the semiotic reading, the pragmatic reading in the study of the parable discourse, and also from the structural study carried out by discourse (colon), chiastic and triadic analysis. Dialogic rhetorical criticism has two dimensions. Centripetal rhetoric investigates various rhetorical strategies such as chreia elaboration, figures of dialogism, honour and shame, spatial arrangement, and dyadic personality. Multiple scenes, agents, acts, agencies and purposes in the parable discourse provide a special opportunity for Burkean critique. Centrifugal rhetoric examines the relationship between the parable discourse and two groups of discourses. The first group includes Man 12:46-50 and Matt 13:54-58 which frame the parable discourse, and the second comprises Jesus' other great discourses which, together with the parable discourse, provide key elements within the chiasm of Matthew's Gospel. In final assessment, I define the nature of Christian culture as represented in the parable discourse in terms of response to the world. The parable discourse configures conversionist, revolutionist and gnostic- manipulationist responses, particularly to the Hellenistic-Roman world of the first century. Therefore, I propose that the parable discourse has the function of separating the disciples from the crowds, and then promoting the building of community.<br>AFRIKAANSE OPSOMMING: Hierdie proefskrif handel oor die herontdekking van retoriese kritiek en die toepassing daarvan op die gelykenis-materiaal, en val uiteen in twee afdelings: die teoretiese agtergrond van retoriek en die navorsing van gelykenis-materiaal. Die eerste afdeling van hierdie proefskrif behandel die teoretiese agtergrond van retoriek. Retoriek het ontwikkel as 'n dissiplinêre diskoers na mythos en logos, en het gefunksioneer as die eerste sistematiese hermeneutiese metode. Dit word tans op twee maniere nuut omskryf: die sogenaamde invloed-studie staan in die tradisie van klassieke retoriek, terwyl die sogenaamde sisteem-studie klassieke retoriek integreer met moderne menslike en sosiale wetenskappe. Die retoriese aard van Bybelse materiaal is vroeg reeds raakgesien, maar is nou algemeen bevestig. Retoriese kritiek as teorie en metode het ontwikkel vanaf beperkte retoriek na 'n herontdekte retoriek en word daarom nou beskou as sosiale aktivisme of praktiese kritiek op meta-hermeneutiese vlak. 'n Teks word deesdae beskou as dialogise, kollaboratiewe kuns of sosiale aktiwiteit eerder as oorredingsinstrument in die monologiese skema: spreker-boodskap-gehoor. Retoriese kritiek, hetsy as 'n enkelvoudige of 'n omvattende benadering, beklee dus 'n eersterangse posisie in die Bybelwetenskap. Dit is duidelik dat daar 'n ontwikkeling plaasgevind het in die toepassing van retoriek vanaf die performatiewe aard van die retoriese diskoers na die argeologie daarvan (inventio). Die tweede afdeling van hierdie proefskrif ondersoek die gelykenis-materiaal. Ek meen dat die gelykenisse van Jesus nie die retoriese diskoers van die dominante Joodse of Hellenisties-Romeinse kulture is nie, maar eerder die retoriese diskoers van die Christelike subkultuur. Verder is die gelykenisse in Matt 13 nie bloot saamgevoeg nie, maar ingeweef deur middel van 'n textus met 'n retoriese struktuur wat bestaan uit 'n basiese eenheid (chreia) met uitbreidings. Die gelykenis-materiaal neem dus die vorm aan van chreia uitbreiding, en neem die representatiewe posisie in Matteus in. Hierdie proefskrif postuleer dialogiese retoriek as 'n vorm van herontdekte retoriek, met klem op invention, vir die studie van die retoriese funksie van die gelykenisrede in Matt 13. So gesien, kombineer dialogiese retoriek Burke se vyfledige kritiek. Bakthin se dialogiese benadering en die sosiaal-wetenskaplike benadering. Hierdie metode word gekontrasteer met die onlangse histories-kritiese, semiotiese en pragmatiese benaderings in die gelykenis-navorsing, asook die strukturele benadering soos dit manifesteer in diskoers, chiastiese en triadiese analise. Dialogiese retoriese kritiek vertoon twee dimensies: sentripetaal en sentrifugaal. Sentripetale retoriek ondersoek verskeie retoriese strategieë soos chreia uitbreiding, dialogiese styl, eer en skande, ruimtelike inkleding en diadiese persoonlikheidstipes. 'n Veelvoud van plekke, agente, handelinge en bedoelinge in die gelykenis-materiaal maak die gelykenisrede besonder ontvanklik vir Burkeaanse kritiek. Sentrifugale retoriek ondersoek die verhouding tussen die gelykenisrede en twee ander diskoerse; Matt 12:46.50 en Matt 13:54-58 wat die gelykenisrede omraam, asook die ander toesprake van Jesus wat sleutelposisies binne die chiastiese struktuur van Matteus se Evangelie beklee. As finale bevinding, word die aard van die Christelike kultuur soos aangebied in die gelykenisrede in terme van 'n antwoord aan die wêreld gedefinieer. Die gelykenisrede artikuleer bekerings-, revolusie- en gnosties-manipulasie-reaksies in terme van die eerste- eeuse HeIlenisties-Romeinse wêreld. Gevolglik, stel ek voor dat die gelykenisrede die funksie vervul om die dissipels van die skare af te sonder, en om gemeenskapsbou te bevorder.

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Joshva, Raja John. "Parables and principles of Christian communication : a study of the parable of the Good Samaritan from an interactive perspective and its relevance to Christian Media Practice, with particular reference to the South Indian context." Thesis, University of Edinburgh, 2000. http://hdl.handle.net/1842/30329.

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The aim of this research is to develop a theological basis for an interactive approach to Christian communication from the analysis of Jesus' parables. The aim and method of this study are introduced in chapter 1. The need for this approach is identified in chapter 2 by reference to reports from WVV Assemblies and documents of Pontifical commissions. An interactive perspective is developed from Carey's cultural view while the theological basis is derived from Kierkegaard's concept of indirect communication. In this perspective communication is understood as a process in which the communicator and the audience share, participate and interact. The theological basis of this concept sees God as a participant in the human communication process regardless of its limitations and demands. This study emphasises the role of the audience in the construction of meanings even before they engage in receiving. Thus it identifies the need for the Christian communicators to participate in the communication process of the audience in order to share the gospel with them. The main task of this research is to identify such an interactive approach in the teachings of Jesus. In chapter 3 it is argued that Jesus interacted with his hearers through the parables. To participate in his hearers' communication process Jesus shared their beliefs and worldview and he also used their forms of communication. In order to establish this interactive approach in Jesus' teachings, this research analyses his method of parabolic communication with a particular reference to the parable of the Good Samaritan. The study of the parable of the Good Samaritan reveals that Jesus shared his hearers' religious expressions (such as 'eternal life', the law) and the beliefs associated with them. It also shows that he engaged in their communication process by using characters, plots and aesthetic elements that were familiar to them. His parables reflected and addressed the issues arising out of their context. The parable of the Good Samaritan portrays Jesus as one who shared, participated and interacted with his hearers.

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Onyenali, Rowland [Verfasser], and Bernhard [Akademischer Betreuer] Heininger. "The Trilogy of Parables in Mt 21:28-22:14 from a Matthean Perspective / Rowland Onyenali. Betreuer: Bernhard Heininger." Würzburg : Universitätsbibliothek der Universität Würzburg, 2013. http://d-nb.info/1031379398/34.

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Petrauskaitė, Aurelija. "Dievo Karalystės sampratos atskleidimas mokiniams kaip prielaida autentiškam tikėjimui ugdyti." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2010. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2010~D_20100709_091703-30558.

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Darbe analizuojama Dievo Karalystės sąvoka ir pagrindiniai bruožai, remiantis Šventuoju Raštu, Katalikų Bažnyčios dokumentais ir teologine literatūra. Aptariamas Dievo Karalystės skelbimo aktualumas ir galimybės mokykloje pagal Bendrąją katalikų tikybos mokymo programą. Taip pat atliktas konstatuojamasis, mokomasis tyrimai su 5-6 klasių mokiniais apie jų Dievo Karalystės sampratą ir parengtos metodinės rekomendacijos Dievo Karalystės sampratos gilinimui mokykloje.<br>This master paper discusses the nation of the Kingdom of God and its educational value while teaching religion to schoolchildren. The aim of the research is to find more effective ways of disclosing the idea of the Kingdom of God as a means towards authenticity of faith.

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Lottering, Anuschka. "The reception of Isaiah 6:9-10 in the New Testament and contemporary Bible interpretation." Diss., University of Pretoria, 2017. http://hdl.handle.net/2263/66353.

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This study investigates the reception of Isaiah 6:9-10 in the New Testament, in order to establish whether the interpretation of this authoritative text has remained stable, or has been altered through many hands and years. Furthermore, the question is posed, ‘what does this mean (if anything) for contemporary Biblical interpretation?’ It is clear that the New Testament authors (i.e. Mark, Matthew, Luke and John) employed Isaiah 6:9-10 in different contexts and for different purposes. However, it is argued that these various interpretations do not violate the original sense of the verses as they appeared in the context of the book of Isaiah. Instead, it appears that the New Testament authors have recognized in these verses a resemblance to their own respective circumstances and have subsequently adapted Isaiah 6:9-10 in appropriate and relevant ways to their own respective circumstances. This is similar to what contemporary Bible interpreters do. In the end, it is acknowledged that a Biblical text needs to be interpreted in light of its original setting, but also in light of new contexts, if we take seriously the fact that the Bible is the living word of God. Thus, it is recognized that the Biblical text is the product of both human and divine authorship. As such, the Biblical text has a particular interpretation related to the specific historical context in which it originated, but the Biblical text also transcends this context and offers truth that remains relevant for generations to come.<br>Dissertation (MTh)--University of Pretoria, 2017.<br>New Testament Studies<br>MTh<br>Unrestricted

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Nagata, Camila. "All Animals Will Get Along in Heaven." BYU ScholarsArchive, 2013. https://scholarsarchive.byu.edu/etd/3634.

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My final thesis exhibition is directed towards children and parents. My goal is to create a connection between parent and child, and their past, present, and future through memory. Such a connection is accomplished through the implementation of these three different ideas in the artwork: 1) creating different layers of understanding, 2) producing everlasting memories, 3) connecting adult viewers to their past. In addition, I use principles as the foundation for each piece, such as the principles of kindness and learning. These principles are presented to the viewer through parables of current social and political issues, illustrated through my own cultural and artistic backgrounds. I am interested in planting good principles in the memories of the children and incentivizing parents to think about the impact the world around us has on their children.

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Helvig, Karl R. "Jewish backgrounds to Jesus' educational methods parables, "question and answer," and physical location as they appear in Matthew 16-18 /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p090-0359.

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