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Relevant bibliographies by topics / Rich man and Lazarus (Parable)

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Academic literature on the topic 'Rich man and Lazarus (Parable)'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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Journal articles on the topic "Rich man and Lazarus (Parable)"

1

Dunn, Geoffrey D. "Augustine on the Rich Man and Lazarus (Lk 16:19-31)." Augustinianum 61, no. 1 (2021): 153–80. http://dx.doi.org/10.5840/agstm20216116.

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Augustine’s interpretation of the parable of the rich man and Lazarus from Lk 16 shows how much the parables of Jesus are open to a variety of interpretations and applications depending upon which part of the parable is emphasised. In Augustine’s writings the second part of the parable only is commented upon (the exception being ep. 157) to illustrate points about the afterlife and the fate of the soul. However, in his homilies we find him engaging with both sections of the parable (this life and the afterlife). We can note the dexterity with which Augustine handled diverse themes in the parab

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Bauckham, Richard. "The Rich Man and Lazarus: The Parable and the Parallels." New Testament Studies 37, no. 2 (1991): 225–46. http://dx.doi.org/10.1017/s0028688500015678.

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The interpretation of the parable of the rich man and Lazarus (Luke 16. 19–31) shows both how misleading extra-biblical parallels to biblical motifs can be when misused, and also how enlightening they can be when correctly used. The parable makes use of two major narrative motifs which can be paralleled in other ancient literature: (1) a reversal of fortunes experienced by a rich man and a poor man after death; (2) a dead person's return from the dead with a message for the living. Since Gressmann's monograph drew attention to one important example of (1) – the Egyptian story of Setme and Si-O

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Strong, Justin David. "Lazarus and the Dogs: The Diagnosis and Treatment." New Testament Studies 64, no. 2 (2018): 178–93. http://dx.doi.org/10.1017/s0028688517000364.

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This study explores the parable of the Rich Man and Lazarus, elucidating the details of Lazarus' worldly suffering – what it is that ails him, and whether the dogs are friends or fiends. Fresh evidence from the classical world is brought to bear, including medical texts, miracle stories and philosophical treatises, in addition to overlooked Jewish and Christian testimony. The results establish the plausibility of maladies unrelated to diseases or skin conditions, and reveal the dogs to be positive characters that highlight Lazarus' penury and the rich man's depravity. New avenues into several

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Roose, Hanna. "Umkehr und Ausgleich bei Lukas: Die Gleichnisse vom verlorenen Sohn (Lk 15.11–32) und vom reichen Mann und armen Lazarus (Lk 16.19–31) als Schwestergeschichten." New Testament Studies 56, no. 1 (2009): 1–21. http://dx.doi.org/10.1017/s0028688509990166.

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The observation that the exemplary narrative of the rich man and Lazarus (Luke 16.19–31) has a ‘sister-story’ in the parable of the Lost Son (Luke 15.11–32) takes us to the centre of Luke's theology. In 16.19–31 two motifs collide, which in different ways determine a person's eschatological fate: the repentance of a sinner (16.30) and the compensating balance between the good and the bad that one receives in this life and in the next (16.25). Through the connectedness of the parable-trilogy in Luke 15 and the parable of the rich man and Lazarus both concepts are set in tension with one another

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Yoder, Keith L. "In the Bosom of Abraham." Novum Testamentum 62, no. 1 (2019): 2–24. http://dx.doi.org/10.1163/15685365-12341650.

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AbstractThis study examines the name and role of the poor man in the parable of the Rich Man and Lazarus in Luke 16:19–31. An intertextual reading through the lens of Septuagint Genesis and Job reveals the character of Lazarus to be a seamless weave of suffering Job and Eliezer the Servant of Abraham. The testings, death and burial, thigh oath, and long journeys in Genesis 22–24, involving the closely bound Abraham and Eliezer, with supplementation from sore-covered Job who experienced sequential reversals between rich to poor, converge as the base literary template for Luke’s Abraham and Laza

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Bredenhof, Reuben. "Looking for Lazarus: Assigning Meaning to the Poor Man in Luke 16.19–31." New Testament Studies 66, no. 1 (2019): 51–67. http://dx.doi.org/10.1017/s0028688519000328.

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The enigmatic name of the poor man in Luke 16.19–31 has invited diverse interpretations of its significance for the parable's meaning. After sketching the character and function of the poor man, this study evaluates several such interpretations, both ancient and contemporary. It then argues for a narrative-critical reading of Lazarus’ name that is congruent with Luke's putative purpose in including this parable in his narrative of Jesus’ ministry, where the poor are afforded honour and the rich are exhorted to respond to the material needs of their neighbours.

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전병희. "The Parable of the Rich Man and Lazarus in a Sociological Perspective." Korean Evangelical New Testament Sudies 15, no. 1 (2016): 33–59. http://dx.doi.org/10.24229/kents.2016.15.1.002.

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Грилихес, Леонид. "Grilikhes, Leonid E., archpriest. «Experience of Reconstruction of Isosyllabic Poetry of the New Testament. Part 3. The Parable of the Rich Man and Lazarus (Lk. 16, 19-31)»." Библия и христианская древность, no. 2(10) (July 10, 2021): 17–27. http://dx.doi.org/10.31802/bca.2021.10.2.001.

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Настоящая статья продолжает публикации изосиллабических реконструкций на иврит текстов Нового Завета (журнал «Библия и христианская древность», № 4 (8), № 1 (9)) и предлагает реконструкцию притчи о богаче и Лазаре (Лк. 16, 19-31). This article continues the publication of isosyllabic reconstructions in Hebrew of the texts of the New Testament (the journal «Bible and Christian Antiquity», № 4 (8), № 1 (9)) and offers a reconstruction of the Parable of the Rich Man and Lazarus (Luke 16, 19-31).

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9

Maluleke, T. S. "Justice in post-apartheid South Africa: Towards a Theology of Restitution." Verbum et Ecclesia 29, no. 3 (2008): 681–96. http://dx.doi.org/10.4102/ve.v29i3.36.

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Justice in post-apartheid South Africa: Towards a Theology of RestitutionHaving dabbled with the metaphors of liberation, reconstruction and reconciliation, the time may have come for (South) African prophetic theology to seriously consider the metaphor of restitution. In this essay, the author outlines the contours of a theology of restitution. The starting point is the existing but mostly unspoken theologies for and against various forms of restitution. An exploration of the contours of a theology of restitution is conducted. In order to illustrate the tasks and challenges of a theology of r

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Szkredka, Sławomir. "Postmortem Punishment in the Parable of Lazarus and the Rich Man (Luke 16:19-31): Between Coherence and Indeterminacy of Luke’s Eschatology." Verbum Vitae 36 (September 4, 2019): 109–32. http://dx.doi.org/10.31743/vv.4832.

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Taking as its point of departure the commonly recognized tension between the image of postmortem punishment in Lk 16:19-31 and other Lukan conceptualizations of the afterlife, the article examines the said image against the background of Luke’s overall eschatology. In the first step, both Luke’s bipolar ideological horizon and the conjunction of eschatology and wealth ethics are brought to light, demonstrating general coherence between the parable and Luke’s eschatological perspective. The parable’s presentation of the post-mortem punishment as immediate and final is affirmed. In the second st

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Dissertations / Theses on the topic "Rich man and Lazarus (Parable)"

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Perry, Simon. "Resurrecting interpretation : technology, hermeneutics and the parable of the rich man and Lazarus (Luke 16 : 19-31)." Thesis, University of Bristol, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.420920.

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Murray, Montagu. "Troos vir bedelaar en sondaar 'n teologies-kritiese ondersoek na die verband tussen lewenspeil en verlossing van sonde in die Gereformeerde tradisie en die betekenis daarvan vir 'n Christelike lewenstyl in Suider-Afrika /." Thesis, Pretoria : [s.n.], 2003. http://upetd.up.ac.za/thesis/available/etd-04262004-113014.

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Books on the topic "Rich man and Lazarus (Parable)"

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Quille, Dan De. Dives and Lazarus. Ardis, 1988.

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Bullinger, E. W. The rich man and Lazarus: The intermediate state. Grace Publications, 1992.

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Bullinger, E. W. The rich man and Lazarus: The intermediate state. Grace Publications, 1992.

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Westra, A. De gelijkenis van de rijke man en de arme Lazarus (Lk 16, 19-31): Bij de vroeg-christlijke Griekse schrijvers tot en met Johannes Chrysostomos. Van Gorcum, 1987.

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5

Wolf, Ursula. Die Parabel vom reichen Prasser und armen Lazarus in der mittelalterlichen Buchmalerei. Scaneg, 1989.

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6

John, Bunyan. Sighs from hell, or, The groans of a damned soul. Northampton Press, 2011.

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Chrysostom, John. Discorsi sul povero Lazzaro. Città nuova, 2009.

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Chrysostom, John. Discorsi sul povero Lazzaro. Città nuova, 2009.

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9

Bullinger, E. W. The Rich Man and Lazarus. Bible Student's Press, 2007.

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10

North, Brownlow. The Rich Man And Lazarus: A Practical Exposition. Kessinger Publishing, LLC, 2007.

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Book chapters on the topic "Rich man and Lazarus (Parable)"

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Consolino, Franca Ela. "The Parable of the Rich Man and Lazarus in Avitus of Vienne, Carm. iii. 220-310." In Studi e testi tardoantichi. Brepols Publishers, 2024. http://dx.doi.org/10.1484/m.stta-eb.5.136931.

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"The Parable of the Rich Man and Lazarus." In The Waiting Father. The Lutterworth Press, 2015. http://dx.doi.org/10.2307/j.ctt1cgdz5q.7.

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"The Rich Man and Lazarus: The Parable and the Parallels." In The Fate of the Dead. BRILL, 1998. http://dx.doi.org/10.1163/9789004267411_006.

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Sterne, Laurence. "Sermon 23 The parable of the rich man and Lazarus considered." In The Florida Edition of the Works of Laurence Sterne, Vol. 4: The Sermons of Laurence Sterne: The TextThe Text, edited by Melvyn New. University Press of Florida, 1996. http://dx.doi.org/10.1093/oseo/instance.00167792.

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"The Parable of the Rich Man and the Poor Man Lazarus (16:19-31)." In Luke 2. Fortress Press, 2016. http://dx.doi.org/10.2307/j.ctvb9370g.36.

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"The Rich Man And Lazarus." In Homilies of Mar Jacob of Sarug / Homiliae Selectae Mar-Jacobi Sarugensis. Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463210311-022.

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Wierzbicka, Anna. "The Rich Man and Lazarus." In What Did Jesus Mean? Oxford University Press, 2001. http://dx.doi.org/10.1093/0195137337.003.0017.

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"Lazarus and the Rich Man." In The Collected Sermons of Dietrich Bonhoeffer. 1517 Media, 2012. http://dx.doi.org/10.2307/j.ctt22nm6hz.10.

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"The Rich Man and Lazarus." In Divine Inspiration The Life of Jesus in World Poetry, edited by Robert Atwan, George Dardess, and Peggy Rosenthal. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195093513.003.0060.

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Abstract There was a rich man who was dressed in purple and fine linen and who feasted sumptuously every day. And at his gate lay a poor man named Lazarus, covered with sores, who longed to satisfy his hunger with what fell from the rich man's table; even the dogs would come and lick his sores. The poor man died and was carried away by the angels to be with Abraham. The rich man also died and was buried.

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Boborykina, Tatiana A. "No Longer an Adolescent, Not Yet a Prince." In Dostoevsky’s Novel The Adolescent: Current State of Research. A.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2022. http://dx.doi.org/10.22455/978-5-9208-0677-2-275-308.

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The essay explores some of the numerous questions which the readers of The Adolescent — one of the most enigmatic novels by Dostoevsky — face. What is the hidden meaning of the various allusions to Pushkin, Dickens, Shakespeare, which are spread all over the text? What is the encoded meaning of the novel’s specific style, its “cinematographic” visuality, and finally — what is the meaning of the very title, and why it is constantly repeated that the adolescent with a “princely” name is not a “Prince”? The path of the hero and his idea of “becoming Rothschild” are being traced. The reasons for such an idea are discovered through parallels to A Christmas Carol by Dickens. The Biblical parable about the rich man and Lazarus is defined as the source of both Dickens’s story and part of Dostoevsky’s novel. The point of transformation of the adolescent’s “idea” is compared to Dostoevsky’s Christmas story The Beggar Boy at Christ’s Christmas Tree. Special attention is paid to such elements of style as the “stream of consciousness”, “internal monologue” etc., which foreshadow revelations of modernism. Cinematographic devices like “closeups” and materialized metaphors are also in the focus of attention, as most of them visualize the leitmotifs of the novel. The analysis of the adolescent’s spiritual portrait discovers an important role of not only his “two fathers”, but also his school friend Lambert, whose grotesque and almost mythological figure is interpreted in various ways. The structure of the essay leads to the decoding of the laconic formula “Hamlet-Christian” with which Dostoevsky opens his outline and notes to the novel. The maxim is interpreted as some transcendental goal to which the author is leading his hero from the very first line of the novel’s plan. In the context of the theme “No longer an аdolescent, not yet a рrince” the essay explores metaphorical content of such notions as “adolescent” and “prince”. The research highlights that the metaphysical realm of the novel is enormous and embraces not only the path of its young hero but also the possible ways of the historical development of both Russia and Europe.

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Conference papers on the topic "Rich man and Lazarus (Parable)"

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Mphuthi, Mochina, and Molaodi Tshelane. "REFLECTIONS BY PRE-SERVICE ECONOMIC AND MANAGEMENT SCIENCES TEACHERS ON THEIR EXPERIENCES OF REMOTE LEARNING IN CURRICULUM PRACTICE." In International Conference on Education and New Developments. inScience Press, 2022. http://dx.doi.org/10.36315/2022v1end084.

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"Curriculum reformists were caught off-guard over the past two years by the unforeseen and extreme pressure of the COVID-19 pandemic. This phenomenon threatened to engulf humans in despair. Institutions of higher learning initiated moves to remote learning, as a measure to prevent the spread of the virus while continuing to promote teaching and learning. Scholars were absorbed by grasping the importance and application of a revolution in curriculum reform. The use of remote learning in curriculum practice to improve teaching and learning is a recent initiative in the package of curriculum and

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