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Journal articles on the topic 'Parables'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Mandri, Hajri. "LITERARY PARABLES IN LECTURING THE QUR’AN." ANGLISTICUM. Journal of the Association-Institute for English Language and American Studies 12, no. 7 (2023): 62. http://dx.doi.org/10.58885/ijllis.v12i7.62hm.

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<p><span>In this research, we will present the role of Qur’an parables in enriching the literary thinking and structure of the lecture, while enjoying aesthetic aspects of its discourse. Parables (or literary parables) are theoretically described and demonstrated with specific examples in Qur’an lectures as teaching models. The form of paraboles discolouration is employed frequently in the Qur’an as an archetype, as a requirement for likeness. On the subordinal side, they appear expressly in the Qur’an as a condition for the message that follows.</span></p><p><

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Baker, Peter. "The Prodigal Returns? Karl Barth’s Christological Interpretation of Luke 15:11–32." Journal of Theological Interpretation 16, no. 1 (2022): 57–73. http://dx.doi.org/10.5325/jtheointe.16.1.0057.

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At the heart of his doctrine of reconciliation, Karl Barth offers a unique but underexamined christological interpretation of the parable of the prodigal son. Displaying both respect for and resistance to the interpretative paradigm for Jesus’s parables established by Adolf Jülicher, Barth’s interpretation rejects allegorical interpretation and appeals to the narrative’s literary characteristics, but it hermeneutically privileges Barth’s perception of the overall theological import of the canonical Christian Scriptures over the parable’s immediate literary context. Barth’s approach may be frui

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Baker, Peter. "The Prodigal Returns? Karl Barth’s Christological Interpretation of Luke 15:11–32." Journal of Theological Interpretation 16, no. 1 (2022): 57–73. http://dx.doi.org/10.5325/jtheointe.16.1.0057.

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At the heart of his doctrine of reconciliation, Karl Barth offers a unique but underexamined christological interpretation of the parable of the prodigal son. Displaying both respect for and resistance to the interpretative paradigm for Jesus’s parables established by Adolf Jülicher, Barth’s interpretation rejects allegorical interpretation and appeals to the narrative’s literary characteristics, but it hermeneutically privileges Barth’s perception of the overall theological import of the canonical Christian Scriptures over the parable’s immediate literary context. Barth’s approach may be frui

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Ahmad, Prof Dr Matloob, Muhammad Qasim, and Dr Uzma Begum. "6. The Parable Style of The Holy Quran: A Researchomatic Review." Al Khadim Research journal of Islamic culture and Civilization 3, no. 2 (2022): 74–89. http://dx.doi.org/10.53575/arjicc.v3.02(22)u6.74-89.

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The Holy Qura’n is the book of Hidayah for all mankinds and its teachings are valid for all time and every place. The Holy Qura’n is a complete code of life. Therefore, there are many styles of literary forms used in Qura’n like parable, oath, debate and true stories method. The most important method is parable. “Mathal”, “Mithal” words were used for parables in Qura’n. The parables of Qura’n are the various literary methods to effectively convey message of Allah and to educate the people from the teachings of Qura’n. Allah has adopted the way of parables in Qura’n for people so that they may

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Thurén, Lauri. "Cracking the code of Jesus’s parables with argumentation analysis." Journal of Argumentation in Context 12, no. 1 (2023): 59–76. http://dx.doi.org/10.1075/jaic.22005.thu.

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Abstract The teachings of Jesus consist to a great extent of parables. There is, however, no unanimity on what each parable means or how it should be interpreted. I argue that modern argumentation analysis is the key to understanding the parables and their effect on the reading or listening public. Irrespective of the length of the parable or the imagery used, the aim of each one is to persuade its audience. The parables operate with a common, hidden argumentative structure. By cracking this code, one can assess the meaning and function of the parables in a reliable way. Example texts discusse

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Sianturi, Adi Haryono. "Menemukan Makna Pembenaran Di Dalam Perumpamaan Yesus Menurut Lukas 18:9-14." Mitra Sriwijaya: Jurnal Teologi dan Pendidikan Kristen 4, no. 1 (2023): 62–77. http://dx.doi.org/10.46974/ms.v4i1.95.

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The teachings of Jesus in the Gospels contain very many parables. These parables remain relevant in the context of today's life which is very complex in its aspects of life. Apart from that, the reading of parables is often read in an allegorical style that has been passed down by the church fathers and has been going on for a very long time. The church should have a new way of reading parable texts to get a more contextual meaning of the text today. This article tries to present an existentialist approach to reading the parables of Jesus, namely one of reading parable texts by understanding t

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Vennerstrom, Carl. "“To Those Who Have Ears to Hear:” Clement of Alexandria on the Parables of Jesus." Open Theology 7, no. 1 (2021): 354–67. http://dx.doi.org/10.1515/opth-2020-0168.

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Abstract This article addresses the topic of parables in the Stromateis of Clement of Alexandria. The broad thesis is that New Testament scholarship can help clarify early Christian interpretation of the New Testament. Clement of Alexandria has a very precise definition of the genre of parable. This definition is compared with various literary definitions found in the work of the grammarian Trypho of Alexandria and with one modern definition. Both of these comparisons bring out the precision, clarity, and usefulness of Clement’s definition for understanding the function of parables. The discus

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Bugiulescu, Marin. "THE PARABLES OF JESUS CHRIST. EDUCATION, SYMBOL AND REALITY." International Multidisciplinary Scientific Conferences on the Dialogue between Sciences & Arts, Religion & Education 6, no. 6 (2022): 69–74. http://dx.doi.org/10.26520/mcdsare.2022.6.69-74.

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As a literary form, the parable is an independent narrative, a unitary whole that expresses by itself a supernatural truth. Parables are similitudes taken from everyday life in nature that plastically reproduce a spiritual reality. Parables have many similarities with fables. However, while fables usually depict some abstract, fantastic, unreal truths from the life of nature or animals, most of the time unrealizable, parables do not have an unreal connotation but are possible events taken from everyday life. Although along with allegory, fable and even metaphors, parables are distinguished by

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Chittenden, Kelly. "Through Joyce's Looking Glass: Dubliners and the Parable Form." Christianity & Literature 72, no. 2 (2023): 174–92. http://dx.doi.org/10.1353/chy.2023.a904915.

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Abstract: This essay explores James Joyce's engagement with Biblical parables in Dubliners . Like parables, Joyce's stories employ realistic situations, vivid imagery, and puzzling endings to prompt readers into moral reflection. Joyce's stories also draw upon specific Biblical parables. In "The Boarding House," Joyce inverts the Parable of the Ten Virgins to illuminate the disconnect between love and duty in Irish society. In "A Painful Case," he draws upon the Parable of the Great Banquet to highlight the implications of individual and societal inhospitality. Examining Joyce's parabolic meth

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Notley, R. Steven. "Reading Gospel Parables as Jewish Literature." Journal for the Study of the New Testament 41, no. 1 (2018): 29–43. http://dx.doi.org/10.1177/0142064x18788960.

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The gospel parables are part of the broader genre of Jewish story-parables found in rabbinic literature. In the ﬁrst half of this article seven preliminary characteristics of Jewish parables are presented, some of which challenge our widely accepted assumptions regarding gospel parables. For example, although there is near scholarly consensus that Jesus told his parables in Aramaic, we do not have a single Aramaic story-parable in Jewish literature in Roman antiquity. All are in Hebrew. In the second half of the study, an example is given of how twin parables are used to convey a novel idea th

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Ottenheijm, Eric. "De parabels van Jezus en van de Rabbijnen als ‘media’ van Tora." NTT Journal for Theology and the Study of Religion 71, no. 2 (2017): 114–29. http://dx.doi.org/10.5117/ntt2017.71.114.otte.

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Abstract This study provides the outline of the Research Project ‘Parables and the Partings of the Ways’, a comparative reading of Rabbinic and synoptic parables (Utrecht and Tilburg Universities, 2014‐2019). It delineates the status quaestionis of comparative parable research, focusses on issues of form and rhetoric of parables and argues a multi-faceted methodology to study parables as religious media or ‘sensational forms’ in several contexts of teaching Torah. The development of the genre may also attest to the growth and separation of Christianity and Rabbinic Judaism.

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CHIOMA, CHINEDU-OKO1* UCHE KEN CHUKWU2 CHUKWUKA CHUKWUEKE3*. "IMPLICATING ORALITY IN THE SYNTACTIC FEATURES OF BIBLICAL PARABLES: "THE SOWER", AND "THE MUSTARD SEED"." ISRG Journal of Arts Humanities & Social Sciences (ISRGJAHSS) II, no. V (2024): 199–204. https://doi.org/10.5281/zenodo.13822349.

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<strong>Abstract</strong> <em>This paper examined the import of orality in the syntactic structuring of the Biblical parables. One of the major characteristics of language is its flexibility in response to contextual use. Contextual influence on language does not only manifest in lexical choice-making, but it also extends to the manner of structuring an expression. The paper relied on M.K.A Halliday’s Systemic Functional Linguistics to contend that the choice of language (in this paper, structural choices) is necessitated by the function expected of the expression. It also posits that Bi

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Tharmalingam, T. "New Parables in Thirukkural." Shanlax International Journal of Tamil Research 8, no. 2 (2023): 108–14. http://dx.doi.org/10.34293/tamil.v8i2.6684.

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Comparing one object with another is a parable. When comparing, they explain what they do not know with what they know. When this is explained, the parables come out openly and implicitly. Thiruvalluvar has used the simile matrix in Thirukkural and the metaphors born on the basis of it, etc., in order to beautify his book. Thirukkural, written in two lines, contains some new parables. There are new parables such as attru, aniya, okka, etc.

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Govier, Trudy, and Lowell Ayers. "Logic and Parables: Do These Narratives Provide Arguments?" Informal Logic 32, no. 2 (2012): 161. http://dx.doi.org/10.22329/il.v32i2.3457.

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We explore the relationship between argument and narrative with reference to parables. Parables are typically thought to convey a message. In examining a parable, we can ask what that message is, whether the story told provides reasons for the message, and whether those reasons are good reasons. In exploring these questions, we employ as an inves-tigative technique the strategy of reconstructing parables as argu-ments. We then proceed to con-sider the cogency of those argu-ments. One can offer arguments through narratives and, in particu-lar, through parables, but that do-ing so likely brings

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K, Dhasaradhan. "Internal Parables in Kainilai." International Research Journal of Tamil 4, S-18 (2022): 208–13. http://dx.doi.org/10.34256/irjt224s1827.

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Intrinsic parable is when an idea of poet is expressed through parables rather than through the songs. Intrinsic parables convey a message other than the one conveyed in the song. Among the exegetical norms of internal hymns, the internal parables are considered to be the best. Kainilai is written by Pullangkaadanar and it deals extensively with the internal concepts. An internal parable is based on five elements namely verb, object, consonant, form and birth. For example, in the second song that starts with “Venta punattukku vasam utaittaka" is about the event of the villager knowing about th

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Arcilla Jr., Felix E. "Reading the Lamps and Oil: Paul Ricoeur's Hermeneutic Arc and the Parable of the Ten Virgins." AIDE Interdisciplinary Research Journal 7 (November 1, 2023): 78–91. http://dx.doi.org/10.56648/aide-irj.v7i1.104.

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This study sought to apply Paul Ricoeur's hermeneutic arc to a profound analysis of the Parable of the Ten Virgins, aiming to reveal deeper layers of existential and ethical meanings often overlooked in traditional interpretations. The primary objective was to understand how Ricoeur’s theories on symbolism, metaphor, and the dialectic of suspicion and restoration could elucidate the parable’s complexities. The study employed a literary research method, analyzing the primary text, reviewing scholarly literature, and considering historical context. The analysis revealed that Ricoeur's hermeneuti

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Kirilenko, Natal’ya N. "PARABLES-POSITIONS IN THE POLICE NOVEL “THE ERA OF MERCY” BY BROTHERS WAINERS." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 8 (2021): 53–63. http://dx.doi.org/10.28995/2686-7249-2021-8-53-63.

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The article continues studying the successive relationship of the genres of the police novel and parable, primarily the relationship of the narrated parables and the positions of characters. (The issue of parable as a genre source of the police novel was raised by the author in the report earlier.) After analyzing “The Era of Mercy” by br. Wainer as a canonical Russian ethic variation of the police novel the author comes to the following conclusions. The text is full of parables as well as episodes of a parable kind. The characters (primarily heroes-sleuths and criminals) tell parables in the

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Freed, Edwin D. "The Parable of the Judge and the Widow (Luke 18.1–8)." New Testament Studies 33, no. 1 (1987): 38–60. http://dx.doi.org/10.1017/s0028688500016040.

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In recent studies of the parables, including some of those dealing with the judge and the widow, there has been an overemphasis on philosophical-theological and existential meaning. At the same time, there has been a lack of concern for the writers' vocabulary, methods when dealing with sources, and style and literary methods as these things relate to the study of parables. Such things, rather than the meaning of the parable, are my primary concern in dealing with the parable of the judge and the widow.

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Danylova, T. V. "OVERCOMING THE CULTURAL DIFFERENCES: PARABLE AS A MEANS OF INTERCULTURAL DIALOGUE." Anthropological Measurements of Philosophical Research, no. 3 (September 17, 2013): 42–51. https://doi.org/10.15802/ampr2013/14318.

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 <strong>Purpose.</strong> This article attempts to investigate the ways to overcome negative after-effects of intercultural communication. <strong>Methodology and theoretical results:</strong> To avoid the negative after-effects of intercultural communication caused by the clash of different reality tunnels, it is necessary to go beyond the framework of the specific symbolical territory, which is seen as the only true reality. Expanding the horizons of life, going beyond the boundaries of a personal reality tunnel can be achieved, in particular, by using parables. Acquaint

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Putri, Endrika Widdia. "CHARACTERISTICS OF STORIES AND IMAGES IN THE QURAN." Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin 9, no. 1 (2021): 29–46. http://dx.doi.org/10.21274/kontem.2021.9.1.29-46.

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This research explores the characteristics of stories and parables in the Quran. This research is qualitative research using exploratory and analytical methods. The results found regarding the characteristics of the story in the Quran, namely; arranged in themes, has a purpose and is substantially religious; not arranged sequentially and not at length; several stories are told repeatedly which vary. While the characteristics of parables in the Quran, namely; explanation of abstract meaning; the parallels between the conditions of the parable referred to and their equivalents; a balance between

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Hardin, Leslie T. "“So That They Might Turn”: The Possibility of Repentance in Jesus’ Parables." Religions 15, no. 12 (2024): 1424. http://dx.doi.org/10.3390/rel15121424.

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Since the publication of Julicher’s Die Gleichnisreden Jesu, parable research has largely focused on the legitimacy of allegory, classification of form, and matters of meaning and polyvalence. Still underdeveloped is an evaluation of the function of parables. This paper argues that one of the functions of Jesus’ parables was to invite hearers to turn from their previously defined notions of the kingdom of God and join him in his vision of the kingdom. The paper begins with an examination of the Markan Jesus’ citation of Isaiah 6:9–10 as a justification for speaking in parables and concludes th

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Baergen, Rene A. "Servant, manager or slave? Reading the parable of the rich man and his steward (Luke 16:1-8a) through the lens of ancient slavery." Studies in Religion/Sciences Religieuses 35, no. 1 (2006): 25–38. http://dx.doi.org/10.1177/000842980603500102.

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The Parable of the Rich Man and His Steward (Lk. 16:1-8a) is one of the more difficult parables of the New Testament; even a cursory survey of its various designations (whether Unjust Steward, Dishonest Manager, Shrewd Manager, Foolish Master or Dishonoured Master) indicates the conflicting ways in which the parable has been read. The character of the rich man has recently come under increased scrutiny, and with considerable profit, but the status of his steward has not received similar attention, with few exceptions. It is the contention of this paper that the status of the parable's oikonomo

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N, Akila, and Mahila Jeni D. "Parables in Thakayagaparani." International Research Journal of Tamil 4, S-15 (2022): 71–75. http://dx.doi.org/10.34256/irjt224s1512.

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Literature is the collection of human thoughts and various contexts are created in literature. Among those literatures, Parani is one among the small literary genres that appeared during the Nayak period and it plays an important role in literature. Thakayagaparani is the second to appear among the Parani texts. Many parables are described in Thakayagaparani text. Parables helps us to understand the unknown thing or ideas with the known. There are no songs without a parable. Thus the comparison of Chola's wheel with the sun, women's eyes with kayal fish, Chola's fire with the natural fire, dem

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Zimmermann, Ruben. "Are there Parables in John? It is Time to Revisit the Question." Journal for the Study of the Historical Jesus 9, no. 2-3 (2011): 243–76. http://dx.doi.org/10.1163/174551911x612818.

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AbstractA point of agreement between historical-Jesus scholarship and Johannine scholarship is that there are no parables in the Fourth Gospel. The following article, however, questions this consensus on both historical and literary grounds. Drawing on the insights of memory research, the following discussion will not seek to peer 'behind' the text, but rather embraces the text itself as a historical document of the memory of Jesus. Additionally, new genre theories necessitate a shift in the application of form criticism to the parable genre. Taking these new methodological insights into accou

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Mayward, Joel. "The Fantastic of the Everyday: Re-Forming Definitions of Cinematic Parables with Paul Ricoeur." Horizons 47, no. 2 (2020): 283–314. http://dx.doi.org/10.1017/hor.2020.104.

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Recent publications on theology and film attempting to explain what a parable is remain less clear about how or why a parable works for cinema, and many definitions do not fully take into account the formal dynamics of film qua film nor parable qua parable. I seek to demonstrate the benefits of a more precise conception of cinematic parables by utilizing philosopher Paul Ricoeur's understanding of “parable” to make theological interpretations of film that take audio-visual aesthetics into consideration. I conclude with three recent examples of cinematic parables in order to demonstrate this Ri

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Hanc, Ovidiu. "THE PARABLE OF THE GREAT BANQUET: MINISTRY CHALLENGES IN LUKE 14." Semănătorul (The Sower) 4, no. 2 (2024): 111–26. http://dx.doi.org/10.58892/ts.swr4260.

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The parables of Jesus encapsulate the theology of the Kingdom of God. Since Jesus used to teach many things in parables it is impossible to define a theology of ministry outside this framework that compresses a thorough understanding of this concept. There are several narratives as the sending of the twelve and the great commission mandate in the Gospels, however The Parable of the Great Banquet in Luke 14, rooted in the Isaianic divine feast, is a parable that reflects not only a grace-based universal invitation but also some ministry challenges that arise with the refusal of such an offer.

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Musiienko, Yulia. "Linguo-cognitive and pragmatic features of the prosodic organization of English parables." Lege Artis 2, no. 1 (2017): 210–61. http://dx.doi.org/10.1515/lart-2017-0006.

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Abstract This paper highlights the results of an investigation of the cognitive and pragmatic features of prosodic loading in English parables. The analysis of the prosodic organization of directive intentions in a parable was performed by applying systematization and classification of the pragmatic aspect, structural and semantic, functional and pragmatic specificity in order to examine the process of producing and understanding the texts of English parables.

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Dzhydzhora, Yevhen. "THE PARABOLIC STRUCTURE OF GOSPEL PARABLES." Odessa National University Herald. Series: Philology 27, no. 1(25) (2023): 19–27. http://dx.doi.org/10.18524/2307-8332.2022.1(25).283133.

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The article is devoted to the analysis of the special parabolic structure of the evangelical parables. It is not only about the actual literary understanding of the parabola as a stylistic device, with the help of which foreign language expression is carried out, but also about a mathematical graph – a curved curve, divided at the point of intersection into two symmetrical branches. In the structure of the evangelical parable, these branches can be represented as real-factographic and symbolic interpretive plans, between which there is a direct semantic dependence. All narrative situations tha

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Zimmermann, Ruben. "Memory and Jesus’ Parables." Journal for the Study of the Historical Jesus 16, no. 2-3 (2018): 156–72. http://dx.doi.org/10.1163/17455197-01602006.

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This article interacts with John P. Meier’s view concerning the parables that can be shown to be “authentic,” i.e., shown to have been uttered by the historical Jesus. His highly critical and largely negative result (only four parables remaining parables of Jesus) demonstrates once more that historical Jesus research that is intrinsically tied to questions of authenticity has run its course. Such an approach can only lead to minimalistic results and destroys the sources that we have. By contrast, the so-called memory approach tries to understand the process and result of remembering Jesus as a

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Kister, Menahem. "Parables and Proverbs in the Jesus-Tradition and Rabbinic Literature." Journal for the Study of the New Testament 41, no. 1 (2018): 5–28. http://dx.doi.org/10.1177/0142064x18788959.

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This article deals mainly with four parables and proverbs attributed to Jesus, their synoptic parallels and their relationship to rabbinic literature: the parable of the wedding (Mt. 22.1-13//Lk. 14.15-24), the parable of the friend at midnight (Lk. 11.5-8) and the parable of the unjust judge (Lk. 18.1-7), and judging the judge and measure for measure (Mt. 7.1-5//Lk. 6.37-41//Mk 4.24-25). These parables and proverbs are treated as divergent versions of traditions, similar to the versions of traditions in rabbinic literature, and they are carefully compared with striking parallels in the latter

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Walker, Maxine E. "‘How Do You Read It?’ Rowan Williams, Marilynne Robinson and Mapping a Postmodern Reading of the Good Samaritan Parable." Journal of Anglican Studies 12, no. 2 (2013): 203–25. http://dx.doi.org/10.1017/s1740355313000326.

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AbstractTo explicate the Good Samaritan parable, this paper employs Rowan Williams’ interpretations of the parabolic imagination as explored inOn Christian Theology(2000) and in Marilynne Robinson's novelHousekeeping(1980). Williams identifies reading strategies that open possibilities for reading parables through the lens of contemporary texts. Robinson's novelHousekeepingwith its unconventional cast of unconnected women provides a contemporary way to explore the parable's opening question. Both Williams and Robinson, in their respective thoughts about ‘housekeeping’ as mutuality, discover th

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Thrope, Samuel. "Zoroastrian Exegetical Parables in the Škand Gumānīg Wizār." IRAN and the CAUCASUS 17, no. 3 (2013): 253–74. http://dx.doi.org/10.1163/1573384x-20130303.

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The parable has received little attention as a form in Zoroastrian Pahlavi literature. Taking a first step to correct this deficit, this article examines an extended parable that appears in the Škand Gumānīg Wizār, the ninth century theological and political treatise. The parable likens Ohramzd’s conflict with Ahriman and his creation of the world to a gardener’s attempt to keep hungry vermin from his garden by means of a trap. Borrowing tools developed in the study of rabbinic exegetical parables and poetics, the article argues that the garden parable not only aims to make a theological point

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Kehler, Grace. "Becoming Divine Women: Miriam Toews’ Women Talking as Parable1." Literature and Theology 34, no. 4 (2020): 408–29. http://dx.doi.org/10.1093/litthe/fraa020.

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Abstract This article attends to the ways in which Canadian Mennonite novelist Miriam Toews’ Women Talking crafts a feminist theological parable of women envoicing and incarnating pacifism in the context of a purportedly pacifist colony devastated by patriarchal violence. I argue that the novel, like the biblical parables, functions as a ‘mythos (a heuristic fiction) which has the mimetic power of “redescribing” [pained] human existence’ in reparative terms (Ricoeur). More particularly, as a feminist theological parable, the novel displays in literary form what Luce Irigaray philosophically co

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Skovmand, Keld. "Læremiddel: Samfundet og Guds rige." Prismet 76, no. 1-2 (2025): 116–23. https://doi.org/10.5617/pri.12473.

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The teaching material Society and the Kingdom of God was prepared for teaching Christian Studies in grades 7/8 in Danish primary schools and was included as an appendix to the author's PhD thesis. It deals with contrasting values and principles in two parables from the Gospel of Matthew and establishes a connection between one of the parables and a specific way of organizing a welfare state. The teaching material connects the Parable of the Workers in the Vineyard (Matthew 20:1-20) with the free-of-charge principle, which prevails in the universal (Scandinavian) welfare state model, while th

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Wood, Michael. "Kafka's China and the Parable of Parables." Philosophy and Literature 20, no. 2 (1996): 325–37. http://dx.doi.org/10.1353/phl.1996.0080.

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Du Plessis, I. J. "Ontwikkelinge en wendinge in die interpretasie van Jesus se gelykenisse." HTS Teologiese Studies / Theological Studies 45, no. 1 (1989): 34–58. http://dx.doi.org/10.4102/hts.v45i1.5751.

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Developments and turning points in the interpretation of the parables of Jesus.Research into and interpretation of the parables of Jesus have in recent years attracted a tremendous amount of attention. In this article a survey is presented of the developments and the most important turning-points in the history of the interpretation of Jesus’ parables through all the ages of Christianity. A picture is drawn of the different stages of parable interpretation, starting with the allegorical method of interpretation, through the historical, the moralistic, the eschatological and existential approac

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Melbourne, Bertram. "Rethinking the Parables of Luke 15: A Case for the Fourth Parable." Journal of Black Religious Thought 1, no. 1 (2022): 22–35. http://dx.doi.org/10.1163/27727963-01010002.

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Abstract This article explores separating the two sections that make up the third parable to explore whether the second of the two could constitute a fourth parable that has its own unique message and therefore could stand alone. Moreover, all four parables are compared to see whether or not there are common features and/or patterns that could exhibit the intent of the storyteller. My thesis is that Luke 15 has four parables. This notion is supported structurally, thematically and is consistent with Jesus’ teaching methodology and his theology. I propose that when we limit it to three, we inad

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Seal, David. "A performance critical analysis of the Lukan Parable of the Banquet (Luke 14:15–24)." Review & Expositor 115, no. 2 (2018): 243–53. http://dx.doi.org/10.1177/0034637317753662.

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Most public communication in the ancient world was oral. Given that the first-century world of the Bible can be labeled as a period where people preferred the spoken word over the written word, and Jesus’ parables were shared by word of mouth, it seems crucial to analyze the oral traits found in the written text of the parables. Biblical performance criticism is a methodology which analyzes texts that were intended primarily for oral delivery. Utilizing performance criticism, this article will investigate the so-called banquet parable recounted in Luke 14:15–24, with the intent to discover its

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Boer, Roland. "Lenin’s Gospels." biblical interpretation 22, no. 3 (2014): 325–45. http://dx.doi.org/10.1163/15685152-00223p05.

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Lenin and the Gospels: This surprising conjunction is the focus of this article. Virtually unknown is the fact that Lenin was fond of citing, quoting, interpreting and appropriating in an innovative fashion the parables and sayings found in the mouth of Jesus. This study begins by analyzing the organizing parable of the tares and wheat in Lenin’s crucial early text, What Is To Be Done? (1902). From there it moves to consider his wider engagements with the Gospels, again with an emphasis on parables and sayings such as the sower, the narrow gate and path, the lost shepherd and the good shepherd

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Merz, Annette, and Lieve Teugels. "Parabels in de oren van Joden uit de eerste eeuw. Een kritische lezing van Amy-Jill Levine’s Short Stories by Jesus." NTT Journal for Theology and the Study of Religion 71, no. 2 (2017): 169–84. http://dx.doi.org/10.5117/ntt2017.71.169.merz.

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Abstract In her book, Levine undertakes a double task: ‘How do we hear the parables through an imagined set of first-century Jewish ears, and then how do we translate them so that they can be heard still speaking?’ Levine astutely exposes anti-Jewish readings of the parables by Christian authors, but she is not equally critical with regard to the cut and dried opinions underlying her own analysis of what would characterize first century Jewish ears and a first century Jewish storyteller. Focusing on the parable of the ‘Workers in the Vineyard’ and on its themes of ‘labour’ and ‘reward’, we dis

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Dhabi, Jimmy B. "Foolish Bridesmaid or Wise Bridesmaid." AUC: Asian Journal of Religious Studies Mar-June 2019, no. 64/2-3 (2019): 5–10. https://doi.org/10.5281/zenodo.4274710.

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A parable constitutes a genre, which means a literary form.  To communicate a complex concept, the parable is employed.  Jesus intends to elucidate the concept of Kingdom of God.  Kingdom of human king is expressed in terms of  space and time.  Had the Kingdom of God been on par with  the kingdom of human king, Jesus would have utilized the  same parameters.  When the concept transcends the realm  of human experience, it compels one to have recourse to the  parable.  The parables do not depict historical reports, though the parables are co

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Soldatkina, Yanina V. "Gospel parables in A.V. Ivanov’s “Tobol” dilogy: axiological and aesthetic functions." Philological Sciences. Scientific Essays of Higher Education, no. 4 (July 2022): 143–52. http://dx.doi.org/10.20339/phs.4-22.143.

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The subject of consideration in the presented article is the artistic functions of the gospel parables in the historical dilogy of the contemporary Russian writer A.V. Ivanov. Interest in the historical topic is characteristic of the writer’s entire work, throughout his career he turns to various historical subjects related to the history of the Ural and Siberian regions. In his historical works, Ivanov often resorts to depicting both Orthodox and pagan religious rituals, creates images of ministers of worship, sometimes paraphrases certain biblical expressions, plots, images. But there is sti

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Rednic, Georgel. "Criteria at the Last Judgment From Matthew 25:14-46." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 68, no. 2 (2023): 77–94. http://dx.doi.org/10.24193/subbto.2023.2.05.

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This study analyses the criteria for judgment presented in the Parable of the Talents (Mt 25:14-30) and the Parable of the Last Judgment (Mt 25:31-46) in the Gospel of Matthew. It explores whether these parables refer to the criteria for judgment of Christians and non-Christians, respectively. After providing background on eschatology and judgment in Scripture, the study examines the usage of key Greek words like “ethnos” (nation) and “adelphos” (brother) to support the interpretation that the Last Judgment passage refers to non-Christians. It highlights exegetical difficulties in viewing this

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Sankara Narayanan, K. "Tolkappiya Comparison (Parable) in Sangam Literature." Shanlax International Journal of Tamil Research 8, no. 4 (2024): 24–29. https://doi.org/10.34293/tamil.v8i4.7277.

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Tolkappiyam is the first complete grammar book available to us in Tamil. Tolkappiyam is a book with five grammars. Grammar refers toEzhuthu, Chol, Porul, Yappu, and Ani. In TolkappiyaUvamaviyal, Tolkappiyaridentifies 36 Comparison (parables). Tolkappiyar subsumes this parable into four categories namely verb, utilitarian, consonant, and image. This research paper aims to identify and highlight the arrival methods of these 36 comparison (parable)objects mentioned by Tolkappiyar through Sangam literature.

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SNODGRASS, KLYNE R. "Recent Research on the Parable of the Wicked Tenants: An Assessment." Bulletin for Biblical Research 8, no. 1 (1998): 187–215. http://dx.doi.org/10.2307/26422163.

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Abstract The Parable of the Wicked Tenants (Mark 12:1–12) remains in the spotlight as one of the most debated—and misunderstood—parables of Jesus. Three factors lead to failure in understanding this parable: (1) ignoring its OT and Jewish context; (2) the desire on the part of interpreters to avoid any thought of judgment; and (3) the desire to avoid any correlation with Jesus. It is concluded that this parable is a juridical parable, modeled after Isaiah's juridical parable, or song, of the vineyard (Isa 5:1–7), which passes judgment against the ruling priests of Jerusalem.

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SNODGRASS, KLYNE R. "Recent Research on the Parable of the Wicked Tenants: An Assessment." Bulletin for Biblical Research 8, no. 1 (1998): 187–215. http://dx.doi.org/10.5325/bullbiblrese.8.1.0187.

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Abstract The Parable of the Wicked Tenants (Mark 12:1–12) remains in the spotlight as one of the most debated—and misunderstood—parables of Jesus. Three factors lead to failure in understanding this parable: (1) ignoring its OT and Jewish context; (2) the desire on the part of interpreters to avoid any thought of judgment; and (3) the desire to avoid any correlation with Jesus. It is concluded that this parable is a juridical parable, modeled after Isaiah's juridical parable, or song, of the vineyard (Isa 5:1–7), which passes judgment against the ruling priests of Jerusalem.

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Thiruvadanthai, Srinivas. "Hoarding, saving, and the paradox of thrift in a financial economy." Review of Keynesian Economics 7, no. 2 (2019): 263–67. http://dx.doi.org/10.4337/roke.2019.02.10.

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In a paper in this journal (Rowe 2016), Nicholas Rowe argued that excessive hoarding of money, not excessive thrift, causes the failure of Say's law and that an increase in the desire to save, by itself, will not lead to the paradox of thrift. This comment argues Rowe's analysis has three fundamental errors: (i) he uses definitions of thrift and hoarding that are profoundly different from Keynes's; (ii) by essentially dealing with a Walrasian world, he fails to account for the principle of effective demand; and (iii) his parables fail to account for the separation of investment and saving deci

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Bauckham, Richard. "The Parable of the Vine: Rediscovering a Lost Parable of Jesus." New Testament Studies 33, no. 1 (1987): 84–101. http://dx.doi.org/10.1017/s0028688500016064.

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Chapters 144–148 of the Acts of Thomas contain a long prayer of the apostle Judas Thomas, in which he anticipates the completion of his apostolic task at his approaching martyrdom.1 The prayer has one dominant theme: the apostle prays that, since he has faithfully accomplished the work God has given him to do, he may inherit his heavenly reward. This theme is elaborated by means of, first, a series of allusions to Gospel parables (145 [end]–146), and then a series of allusions to metaphorical sayings of Jesus (147). It is the sequence of parable allusions which concerns us here. For the text o

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Shevel, E. "RELIGIOUS AND MORAL THE CONTENT OF RELIGIOUS LITERATURE: SOCIOCULTURAL ASPECT." ARTS ACADEMY 6, no. 2 (2023): 107–18. http://dx.doi.org/10.56032/2523-4684.2023.2.6.107.

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The article highlights the peculiarity of the parable as a genre of religious literature. The parable is studied in different author's contexts from the point of view of its socio-cultural functionality. The author finds in the parables of different times and peoples moments of teaching morality, spiritual and labor, family and value education. From the author's point of view, the parable lays the foundations of a criterion assessment of a person, his way of life, which are clearly differentiated through the established structure of artistic opposition.

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Kelley, Shawn. "Hear Then No More Parables: The Case against ‘Parable’." Journal for the Study of the Historical Jesus 11, no. 2 (2013): 153–69. http://dx.doi.org/10.1163/17455197-01102003.

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Scandalous racial ideas are woven into the very fabric of some of the most cherished concepts of modern biblical scholarship. In his book Racializing Jesus, Shawn Kelley argues that race plays an essential role in the construction of a dizzying amount of cherished scholarly categories. Central to his argument is the claim that the category of parable is decidedly problematic because it emerges from, and is rendered coherent by, some of the most toxic elements of modern racialized ideology. Parable scholarship has long drawn its fundamental interpretive ideas from specific, modern views concern

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