Relevant bibliographies by topics / Prodigal son (Parable)

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Academic literature on the topic 'Prodigal son (Parable)'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Prodigal son (Parable)"

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Brown, Colin. "The Parable of the Rebellious Son(s)." Scottish Journal of Theology 51, no. 4 (November 1998): 391–405. http://dx.doi.org/10.1017/s0036930600056829.

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The parable which we know as as ‘The Parable of the Prodigal Son’ and which the Germans call ‘Das Gleichnis vom verlorenen Sohn’ is the best loved of all Jesus' parables. It has given inspiration to Rembrandt and countless other artists. It has provided the theme for novels, ballet and film. It touches the human condition like no other story. It holds a mirror up to ourselves, whether we identify ourselves with the returning prodigal or see those around us unmasked as the elder brother. The parable has been examined by the best exegetes of the past and present.
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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 (June 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 fruitfully set in conversation with more recent developments in parable research, including redaction-criticism and the understanding of parables as metaphorical texts, yielding a revised polyvalent theological interpretation, which brings together soteriological and christological themes.
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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 (June 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 fruitfully set in conversation with more recent developments in parable research, including redaction-criticism and the understanding of parables as metaphorical texts, yielding a revised polyvalent theological interpretation, which brings together soteriological and christological themes.
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Dzhydzhora, Yevhen. "THE PARABOLIC STRUCTURE OF GOSPEL PARABLES." Odessa National University Herald. Series: Philology 27, no. 1(25) (April 23, 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 that make up the real plan of the parable and are represented by the right branch of the parabola must be interpreted in the same sequence to build a symmetrical left branch. In the article, the parabolic structure of two symmetrical plans is demonstrated on the example of two gospel parables well-known in culture: The Parable of the Prodigal Son [Luk. 15, 11 32] and Proverbs about ten virgins [Matt. 15, 1–11]. Obviously, a similar way of interpretive reading of the Gospel parables can be qualified as a fullfledged hermeneutic technique of analysis of other biblical works.
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Siddall, Mark. "The prodigal climate crisis." Theology 125, no. 3 (May 2022): 197–204. http://dx.doi.org/10.1177/0040571x221097548.

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The parable of the prodigal son is examined in the context of its physical setting within creation and its scriptural setting within the Lucan Gospel kerygma (Acts 2.38–39), revealing the integral ecology of the parable. Broken relationships among people and the land in the parable correlate with the contemporary human broken relationship with creation, which is causing the climate crisis. The brothers categorize the family farm in terms of either possession or merit. Neither possession nor merit are correct; the correct categories in which to view both the family farm and creation are the gospel categories of faithfulness and grace.
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Kovaleva, Tatiana. "THE MOTIF OF THE PRODIGAL SON IN THE PLOT OF IVAN BUNIN’S NOVEL THE LIFE OF ARSENIEV." Проблемы исторической поэтики 19, no. 2 (May 2021): 301–25. http://dx.doi.org/10.15393/j9.art.2021.9582.

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The article is devoted to the research of the reception and transformation of the subject of the Gospel Parable of the Prodigal Son in the novel The Life of Arseniev by Ivan Bunin. The key events in the Parable of the Prodigal Son are present in the structure of The Life of Arseniev: leaving the ancestral home — leaving God behind; temptations of the spirit and flesh, dissolute life, spiritual lust, spiritual death; confession; return to the ancestral home — return to God, to the Heavenly Father’s Home. Arseniev's departure from his ancestral home differs from the departure of the Gospel Parable’s hero, yet this event is one of the landmarks in the main character’s life path of life. Unlike the prodigal son, Aleksey Arseniev leaves his home seeking the highest meaning and purpose of life as the key aim; the sense of God’s presence had been present in his soul since his very childhood. However, the youthful thirst for glory and pleasures of life led Bunin's hero to the abandonment of the Heavenly Father and to immersion in sinful life. The tropes of sensuality, temptation, desire, degradation, sins, unfaithfulness, adultery are the key motifs in the description of the hero’s dissolute life. Arsenyev’s immoral life became the main reason for the damage to his relationship with Lika and her breakup with him. The most important events in the Gospel Parable of the Prodigal Son are repentance of sins, penance before his father and before God — these events appear in Bunin’s novel in an altered form. Since Arseniev did not experience deep repentance before God for his sinful youth, the resurrection of his soul and his return to the Home of the Heavenly Father were impossible. Bunin demonstrates that an entire life is required for the hero to experience true repentance and his final return to God, thus Bunin leaves Arseniev on the path to God. Scenes from the Gospel Parable of the Prodigal Son, such as departure from the ancestral home, dissolute life and spiritual death are recreated most completely in Bunin’s novel The Life of Arseniev; while repentance and return to God, which take up the remainder of the hero’s life, are described by the author in a complex altered form.
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Lawson, Edwin D. "The Prodigal Son: A Psychological Interpretation." Psychological Reports 80, no. 2 (April 1997): 529–30. http://dx.doi.org/10.2466/pr0.1997.80.2.529.

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There are several traditional interpretations of the parable of the prodigal son. Another approach would be psychological, which is really a story of the ego-involvement of the father. The father's self-image was threatened when the son left but was restored on the return.
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Janek, Anna. "Między zamknięciem i otwarciem… Interpretacja wiersza Tadeusza Różewicza „Syn marnotrawny (z Hieronima Boscha)”." Bibliotekarz Podlaski Ogólnopolskie Naukowe Pismo Bibliotekoznawcze i Bibliologiczne 53, no. 4 (December 23, 2021): 47–63. http://dx.doi.org/10.36770/bp.644.

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The aim of the article is to interpret a poem by Tadeusz Różewicz, Syn marnotrawny (z obrazu Hieronima Boscha) [The Prodigal Son (from the painting of Hieronymus Bosch)], from the volume Srebrny kłos [The Silver Ear of Corn] (1955). The poem is subjected to intertextual reading, which included strongly sketched autobiographical allusions, ecstatic descriptions of Bosch’s paintings and contextual references to the biblical parable of the prodigal son. Confronting the situation of the lyrical hero with the theological interpretation of the parable and reaching for the concept of reading the play proposed by Mieke Bal, ultimately reveals the kerygmatic meaning of the piece.
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Batugal, Maria Leodevina C. "Coming Home: The Spiritual Journey of the Prodigal Son." European Journal of Theology and Philosophy 1, no. 4 (August 16, 2021): 31–33. http://dx.doi.org/10.24018/theology.2021.1.4.37.

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In this article, I reviewed the passage of the Prodigal Son in the context of the Lukan perspective and the reader then, is referred to Luke 15: 11-31. This parable gives us an image of a loving and forgiving God whose mercy endures forever. This is the greatest love story which presents the depths of God’s love. Several biblical scholars disclose that this parable guides us to new hope by allowing God to love, forgive us and accept his saving love.
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Park, Rohun. "Revisiting the Parable of the Prodigal Son for Decolonization: Luke's Reconfiguration of Oikos in 15:11-32." Biblical Interpretation 17, no. 5 (2009): 507–20. http://dx.doi.org/10.1163/092725609x12480898042400.

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AbstractThe early Christian Gospels' most radical construction of the household (oikos) helps to create extensive opportunities and freedoms over and against the constraints of the Roman Empire. In particular, the Parable of the Prodigal Son (Luke 15:11-32) provides a transformative awareness of living and interacting under the Empire and writes its empowering effects into the present context of grassroots people. The paterfamilias of the parable is crossing the boundary of colonial oikos which has been least traversed. While going back and forth interacting with his sons, the paterfamilias erases the borderline and releases oikos from the economic, social, and cultural constructions of colonial power. Jesus' oikos emerges not from a moral regarding good economic discipline and earnings, but rather from real needs and real community under the mercy and grace of a God who levels all boundaries: "every valley" and "every mountain." This essay is a postcolonial reading of the Parable of the Prodigal Son from an East Asian perspective.
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Dissertations / Theses on the topic "Prodigal son (Parable)"

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Isakson, Thomas G. "The prodigal son exegesis and pastoral application /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Ollilainen, Vesa. "Jesus and the parable of the prodigal son /." Åbo, 2008. http://catalogue.bnf.fr/ark:/12148/cb41274864t.

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Pöhlmann, Wolfgang. "Der verlorene Sohn und das Haus Studien zu Lukas 15, 11-32 im Horizont der antiken Lehre von Haus, Erziehung und Ackerbau /." Tübingen : J.C.B. Mohr, 1993. http://catalogue.bnf.fr/ark:/12148/cb35573672m.

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Zorzos, Steven P. "Addiction and idolatry self-renunciation, forgiveness and love, a healing meditation on the parable of the prodigal son /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p015-0482.

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Morris, Anita Boyd. "Images of debauchery the prodigal son's revels in Netherlandish art of the sixteenth and seventeenth centuries /." Diss., Restricted to subscribing institutions, 2010. http://proquest.umi.com/pqdweb?did=2023814011&sid=2&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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Holgate, David A. "Prodigality, liberality and meanness in the parable of the prodigal son : Greco-Roman perspective on Luke 15:11-32." Thesis, Rhodes University, 1993. http://hdl.handle.net/10962/d1009701.

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This dissertation consists of an interpretation of the Parable of the Prodigal Son (Luke 15: 11-32) from the perspective of Greco-Roman moral philosophy. It is divided into three parts. Part 1 traces the history of relating the New Testament to Greco-Roman literature and philosophy. Despite the importance of this perspective for the study of Luke-Acts, the relationship between Luke 15: 11-32 and Greco-Roman moral philosophy has not been investigated before. The legitimacy of this approach is demonstrated by a literary analysis of the parable, which demonstrates the formal emphasis placed upon the liberal and compassionate words and actions of the father. The strong moral orientation of the parable is further illustrated by the formal, linguistic and thematic features which it shares with the other L parables. Part 2 consists of a study of the Greco-Roman moral topos On Covetousness. The use of the Greco-Roman topos as a critical tool for the study of the New Testament is evaluated, the term is defined, and the influence of the topos On Covetousness upon representative works of moral philosophy is studied. This part ends with a summary of the characteristic features of the topos and its use by writers with differing philosophical affiliations. Part 3 reads the whole parable in terms of the topos On Covetousness,with the emphasis being placed on the relationship between the Lukan text and works of Greco-Roman moral philosophy. The parable is seen to be structured according to the influential Peripatetic doctrine of the mean, with the father representing the virtue of liberality, and his two sons the opposing vices of prodigality and meanness. The comparison with the topos reveals Luke's strong rejection of the two vices, and his endorsement of the Greco-Roman virtue of liberality, which is modified by his emphasis upon the Christian virtue of compassion. The approach affirms and demonstrates the internal unity of the parable and its close relationship to the Lukan theme of the correct use of possessions.
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Mueller, Aaron. "Allegory in the parables of Jesus? a comparison of the interpretive theories of C.H. Dodd and C.L. Blomberg : a case study, the places at the table, the great banquet and the prodigal son /." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Dewaël, Stéphanie. "Splendeur, décadence et rémission : la représentation du Fils Prodigue dans la peinture et les arts graphiques à Anvers (1520-1650)." Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040109.

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Alors que la parabole du Fils Prodigue fut un support aux vives controverses religieuses du XVIe siècle qui touchèrent Anvers, les productions artistiques (peintures, gravures, dessins) restituèrent une image plus consensuelle de cette histoire. Au lieu de matérialiser les nombreuses exégèses théologiques (contradictoires) sur le message du Christ, les artistes préférèrent puiser dans la culture profane (comme les pièces de théâtre) et mettre l’accent sur la scène de la dissipation avec les courtisanes ou insister sur des détails triviaux.Cette thèse étudie les nombreuses raisons qui les ont conduits à de tels choix (poids de la censure, recherche d’une vaste clientèle, flatterie du spectateur…) et analyse les choix de mise en scène, épisode par épisode. Elle démontre comment les ateliers d’artistes ont reproduit des formules répétitives ; comment les choix iconographiques favorisèrent tour à tour la méditation spirituelle, la délectation visuelle ou les pensées condescendantes envers autrui
While the parable of the Prodigal Son was a support in the deep religious controversies which affected Antwerp during the 16th century, the artistic productions (paintings, prints and drawings) gave back a more consensual image of this history. Instead of representing the numerous contradictory theological exegeses about the message of Christ, the artists preferred to drawn their inspiration from profane culture (as plays) and to emphasize the scene of the waste with the courtesans or to insist on everyday and coarse details.This thesis studies the numerous reasons which led them to such choices (weight of censorship, search for a vast clientele, flattery of the spectator…) and analyses the choices of setting, episode by episode. It demonstrates how artist studios reproduced repetitive formulae and how the iconographic choices facilitated alternately the spiritual meditation, the visual enjoyment or the condescending thoughts to others
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Books on the topic "Prodigal son (Parable)"

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Bowman, Crystal. The prodigal son. Grand Rapids, Mich: Zonderkidz, 2011.

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The prodigal son. Philadelphia: Presbyterian Board of Education, 1985.

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Destefano, Merrie. The prodigal returns. Nashville, TN: Thomas Nelson, 1996.

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Taylor, Kenneth Nathaniel. The prodigal son. [Wheaton, Ill.]: Tyndale House, 1989.

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Nicks, Carol Fay. The prodigal son. Siloam Springs, AR: Concerned Group, 2006.

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Clancy, Tom. The prodigal son. Alexandria, Va: Time-Life for Children, 1997.

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Keller, Timothy J. The Prodigal God. New York: Penguin Group USA, Inc., 2008.

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Colloquio, sulla interpretazione (8th 1986 Macerata Italy). Interpretazione e invenzione: La parabola del Figliol prodigo tra interpretazioni scientifiche e invenzioni artistiche : atti dell'ottavo Colloquio sulla interpretazione (Macerata, 17-19 marzo 1986). Genova: Marietti, 1987.

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Vercruysse, Jean-Marc. La parabole du fils prodigue. Arras: Université d'Artois, 2009.

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Dazzi, Giovanni. Il Dio esclusivamente buono: La Parabola del padre misericordioso (Lc. 15,11-32) e le sue riletture. San Pietro in Cariano (Verona): Gabrielli editori, 2013.

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Book chapters on the topic "Prodigal son (Parable)"

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Jack, Alison M. "Reading the Prodigal Son." In The Prodigal Son in English and American Literature, 1–26. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198817291.003.0001.

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This chapter is a review of approaches to the parable of the Prodigal Son from the perspective of biblical and literary studies. The focus in biblical studies on a search for the parable’s meaning in the historical context of the life of Jesus or of the early Church is compared with literary study’s interest in the parable as offering a shared vocabulary with which to explore universal themes. The differences in understanding the significance of the parable’s history of reception are discussed, and the limits of the parable’s openness and flexibility in terms of multiple meanings are considered. The variety of ways in which the Prodigal Son has been read across time and place is celebrated and the aim of the book as a discussion of specific genres, literary periods, and places, rather than a survey, is introduced.
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Jack, Alison M. "Female Victorian Novelists and the Prodigal Son." In The Prodigal Son in English and American Literature, 69–92. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198817291.003.0004.

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The novels of three female Victorian novelists are compared in this chapter: George Eliot’s Adam Bede; Elizabeth Gaskell’s North and South; and Margaret Oliphant’s Kirsteen. From different religious perspectives (agnosticism, Unitarianism, and a broad orthodoxy) each connects to the Prodigal Son in different ways as they seek to explore the conflict in their characters between family responsibilities and the drive for independence. The role of the Bible, and of parables in particular, in each novel is discussed, before the identification of characters with figures in the parable of the Prodigal Son is compared. It is argued that each novelist reads the motivation behind the Prodigal’s leaving differently, and raises the question of whether or not his departure was justified.
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Jack, Alison M. "The Prodigal Son and Shakespeare." In The Prodigal Son in English and American Literature, 47–68. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198817291.003.0003.

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In this chapter the ubiquity of references to the Prodigal Son in Shakespeare’s work is explored, leading to a discussion of Shakespeare’s use of the Bible in general and of the Geneva Bible in particular. Two plays are considered in detail: Henry IV Part 1 and King Lear. It is suggested that Shakespeare offers a creative exegesis, or midrash, of the parable in both plays. In the first, the parable is reworked in a way which leads the reader to question the motives of both Hal and the Prodigal in the original text. In the second, the complex overlay of the parable on the plot and characterization offers at least the possibility of grace and hope at the end of the play.
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Jack, Alison M. "Prodigal Ministers in Fiction." In The Prodigal Son in English and American Literature, 119–37. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198817291.003.0006.

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In three novels focused on the lives of ordained ministers, J. G. Lockhart’s Adam Blair, James Robertson’s The Testament of Gideon Mack, and Marilynne Robinson’s Gilead, the meaning of home and the movement from being lost to being found are key themes shared with the parable of the Prodigal Son. In Adam Blair, the paradigm informs the movement towards being found; in Gilead, the minister comes home to himself, to others, and to God; in Gideon Mack, it is the bleakness of being lost which the parable brings into sharp relief. The connection between the parable and this unusual category of literary figures is particularly strong and illuminates the theological context out of which each is drawn.
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"The Parable of the Prodigal Son:." In The Waiting Father, 17–29. The Lutterworth Press, 2015. http://dx.doi.org/10.2307/j.ctt1cgdz5q.5.

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"The Parable of the Prodigal Son." In The Waiting Father, 30–40. The Lutterworth Press, 2015. http://dx.doi.org/10.2307/j.ctt1cgdz5q.6.

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Jack, Alison M. "The Prodigal Son in Poetry." In The Prodigal Son in English and American Literature, 138–54. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198817291.003.0007.

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While there are many examples of Prodigal Son poems, the works of Bishop and Smith are compared as they both struggle to make sense of ‘home’ from a perspective of exile. For Bishop, home is shown to have little or no meaning; for Smith, it is full of meaning and cannot be ignored. Both have to come to terms with the loss of home, while accepting its role in their formation, and this is a feature of their poems which both implicitly and explicitly references the Prodigal Son parable. The role of Robinson Crusoe as a type of Prodigal Son is explored and contrasted by both in terms of Crusoe’s experiences of homecoming and his relationship to the wider community.
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Jack, Alison M. "The Prodigal Son in Elizabethan Literature." In The Prodigal Son in English and American Literature, 27–46. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198817291.003.0002.

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This chapter considers the influence of Roman comedies, such as those of Terence, on the development of a Prodigal Son tradition in Elizabethan literature. It is argued that the potential danger of rebellion against authority, and fears about change and its consequences in a period of stability following religious and economic upheaval, offer a context in which the parable might be meaningfully adapted. The ubiquity of the paradigm is explained in the light of this historical setting, and the tendency for writers to identify with the figure of the Prodigal is explored.
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Hassan, Waïl S. "Parable of Integration." In Arab Brazil, 91–119. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197688762.003.0005.

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Abstract In his novel Lavoura arcaica (1975, Ancient Tillage), Raduan Nassar (b. 1935) tells a story of generational conflict and rebellion against patriarchal authority in a Christian Levantine farming family. Reworking the biblical parable of the prodigal son, the novel’s critique of authoritarianism has been interpreted by critics as an attack on Brazil’s military dictatorship (1964–85), but it is also the story of a struggle for integration on the part of Brazilian-born children against the immigrant parents’ effort to preserve ancestral traditions. Told from the perspective of a troubled son, the novel shows how Orientalism begins to shape the children of immigrants’ perceptions of those traditions.
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Jack, Alison M. "Conclusion." In The Prodigal Son in English and American Literature, 155–66. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198817291.003.0008.

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An overview is given of the ways in which the Prodigal Son appears in various literary genres and periods, as well as his waiting father and older brother. Reading the literary texts as contextual exegesis of the parable, the main findings of each chapter are summarized and compared. Colm Tóibín’s reflections on the new power of religious language in literary contexts, beyond the realm of belief, are offered as a way to understand that which has been lost and found in the journey the Prodigal Son has made through literature.
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