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Journal articles on the topic 'Sower (Parable)'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

Snodgrass, Klyne. "A Hermeneutics of Hearing Informed by the Parables with Special Reference to Mark 4." Bulletin for Biblical Research 14, no. 1 (2004): 59–79. http://dx.doi.org/10.2307/26422693.

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Abstract Jesus' parables were intended to enable hearing and elicit a response. They assume a hermeneutics of hearing, one that calls for depth listening and includes a hermeneutics of obedience. The Parable of the Sower more than any other is a parable of hearing, even though on the surface Mark 4:11–12 seems to suggest the opposite. An analysis of the Sower, its Markan context, and its background in Isa 6 underscores the importance of hearing and provides a basis for understanding a hermeneutics of hearing.

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2

Juel, Donald H. "Encountering the Sower." Interpretation: A Journal of Bible and Theology 56, no. 3 (2002): 273–83. http://dx.doi.org/10.1177/002096430005600304.

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The parable of the Sower is problematic not because of its obscurity but precisely because of its utter clarity. The uneasiness the parable provokes will be settled only by a word from God, encountered in a community in which the gospel is preached and the sacraments celebrated.

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3

Villaverde, David Joez. "Parable of the Sower." New England Review 45, no. 2 (2024): 136–37. http://dx.doi.org/10.1353/ner.2024.a931252.

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4

Cho, HyoungWoon. "Understanding the Secret of the kingdom of God through the Parable of the Sower in Mark 4:1-12 -Focusing on the war mode." Korean East West Mind Science Association 26, no. 2 (2023): 21–38. http://dx.doi.org/10.55586/kewms.2023.26.2.21.

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This study aims to explain the understanding of the secret of the kingdom of God through the 'sower parable' in Mark 4:1-12, focusing on the ‘war mode.' This study delves into examining the meaning of the sower parable within the context of Mark's Gospel structure, particularly within the paragraphs from Mark 3:13 to 6:6. In this paragraph, “insiders and outsiders”, “teachings,” and “war mode” appear related to the calling of disciples. The same themes appear in the parable of the sower. To elucidate the purpose of the parable, Mark quoted Isaiah 6:9-10. The book of Isaiah explains the theme of the new Exodus, and Isaiah chapter 6 has its historical background for fulfilling the curse in Deuteronomy. Moreover, the themes of “teachings,” “insiders and outsiders,” and “war mode” appear here. In this study the inter-textuality interpretation method was used to understand the secret of the kingdom of God through the sower parable in relation to the Old and New Testaments. In this process, it was revealed that the secret of kingdom of God has characteristics related to “teachings,” “insiders and outsiders”, and especially “war mode.” To truly understand the secret of the kingdom of God, understanding of "teaching," "insiders and outsiders," and "war mode" shown in the parable of the sower is essential.

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S. Lavanya. "Octavia Butler’s Parable of the Sower as the Pyro Epidemic Novel." Creative Saplings 2, no. 08 (2023): 1–9. http://dx.doi.org/10.56062/gtrs.2023.2.08.444.

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Drug addiction is one of the major social evils. A large number of people, irrespective of their age are falling prey to drugs because of various factors. Many works have been written on the substance abuse and their resultant crimes. The Crack Epidemic of the United States remains one of the major incidents related to drug consumption and addiction in the nation’s history. Octavia Estelle Butler’s novel Parable of the Sower deals with drug addiction as one of its sub-themes in the future Earth. Parable of the Sower is widely acknowledged because of its relevance in today’s time. Butler presents a dystopic future where environmental and climactic changes wreak havoc in the lives of people. In addition to this, the humans butcher each other because of the addiction of pyro drug, which makes them enjoy fire literally. The aim of this paper is to analyze Butler’s Parable of the Sower as the pyro epidemic novel, which highly resembles the crack epidemic of the United States in the later part of the twentieth century.

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Foster, Ruth Ann, and William D. Shiell. "The Parable of the Sower and the Seed in Luke 8:1-10: Jesus’ Parable of Parables." Review & Expositor 94, no. 2 (1997): 259–67. http://dx.doi.org/10.1177/003463739709400208.

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7

Pope, Michael. "Spermatic and Uterine Dimensions in Mark and Luke's Parable of the Sower." New Testament Studies 69, no. 4 (2023): 414–21. http://dx.doi.org/10.1017/s0028688523000103.

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AbstractThis article examines the language of seed reception within the Parable of the Sower in Mark and Luke. The paper argues that Mark's diction introduces reproductive terms into the seed figure and that Luke edits Mark to include even more distinctively gynaecological and reproductive terminology. The result is a parable in Luke that turns the audience into uterine receptacles of the seed/logos.

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8

Marcus, Joel. "Blanks and Gaps in the Markan Parable of the Sower." Biblical Interpretation 5, no. 3 (1997): 247–61. http://dx.doi.org/10.1163/156851597x00283.

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AbstractDavid Stern has helpfully applied to rabbinic parables Meir Sternberg's distinction between a "blank," an accidental transmission of confusing narrative signals, and a "gap," a deliberate ambiguity in a narrative. This distinction may also be applied to Mark. The confusing stage directions of chapter 4, for example, are a blank, whereas the failure to explain why Jesus forbids publicity about himself is a gap. The Parable of the Sower provides an example of both types of ambiguity. The identity of the seed is a blank; 4:14 explicitly identifies it as the word, but 4:15-20 implies that it is the people who hear the word, a confusion which may partly reflect different history-of-religions backgrounds. The failure to identify the sower, on the other hand, is a gap. Various narrative signals suggest that he is God, Christ, or the Christian preacher. It would help, in trying to decide between these possibilities, if one knew whether his sowing technique was logical or illogical, but that is another blank or gap. Mark probably wants the reader to conclude that the sower is all three of the figures suggested; "the word" is at one and the same time the word of God, the word of Jesus, and the word of the Christians. This sort of composite identity corresponds to apocalyptic thinking: speech is not a simple, autonomous human action, but a complex event in which human and supernatural factors are inextricably mixed up together.

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9

Painchaud, Louis. "L'UTILISATION DES PARABOLES DANS L'INTERPRÉTATION DE LA GNOSE (NH XI,1)." Vigiliae Christianae 57, no. 4 (2003): 411–36. http://dx.doi.org/10.1163/157007203772064586.

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AbstractOf all the various Nag Hammadi texts that use parables drawn from the New Testament, the Interpretation of Knowledge (NHC XI,1) has attracted the least scholarly attention, no doubt due to the text's extremely lacunous state of conservation. But despite the fact that two thirds of the work have been lost, it is still possible to identify references to the parable of the Sower (IntKnow 5,16-19 ; cf. Mt 13,3b-9 and parallels) and the parable of the Good Samaritan (6,19-23 ; cf. Lk 10,29-35), as well as an amalgamation of allusions to the parable of the Lost Sheep (Mt 18,10-14 and parallels), that of the lamb which must be rescued on the Sabbath (Mt 12,11-12) and the tale of the Good Shepherd ( Jn 10,1-21), at IntKnow 10,20a-38. In this article, the function of this material in the Interpretation of Knowledge will be examined and its use will be situated within the wider context of both gnostic and non-gnostic exegesis in early Christianity.

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10

Crow, Charles L. "Parable of the Sower by Octavia E. Butler." Western American Literature 30, no. 1 (1995): 121–22. http://dx.doi.org/10.1353/wal.1995.0099.

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Udo, Effiong Joseph. "A Reimagination of Dialogue and Democracy in Africa via an Afrocentric Reading of the Parable of the Sower (Lk. 8:4–8)." Journal of Ecumenical Studies 58, no. 3 (2023): 305–30. http://dx.doi.org/10.1353/ecu.2023.a907019.

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precis: One of the key principles of dialogue argues that participants in dialogue are to describe themselves and not to be described by others. Understandably, this is to avoid an incorrect characterization of others. Hence, by applying an Afrocentric lens to the Parable of the Sower, an African Christian self-description in relation to the concept and practice of dialogue and democracy in Africa is attempted in this study. This is needful since Africans have long suffered from the negative imagination and description by many Westerners. In the eighteenth and nineteenth centuries, Africans were seen as a "people without history" and, lately, as a "people without democracy," despite the existence of people-centered values and rich social systems in Africa. By adopting a qualitative research design that combines Afrocentric hermeneutics with appreciative inquiry, the study examines the Parable of the Sower and the themes of seed-sowing, fertile ground, and transformative growth through the lens of African cultural values and experiences. It draws on the concepts of African personhood and the social ethics of communalism and ubuntu to demonstrate how an Afrocentric reading of the parable can inform a reimagination of dialogue and democracy in Africa.

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12

Fisher, George W. "Symbiosis, partnership, and restoration in Mark’s parable of the sower." Theology Today 73, no. 4 (2017): 378–87. http://dx.doi.org/10.1177/0040573616669560.

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Reflecting on the dynamics of Galilean ecology can deepen our understanding of Mark’s parable of the sower. The extraordinary yield of the final sowing in rich soil is generally celebrated as a success, while the first three sowings that produce no grain are dismissed as failures. But success and failure are deeply intertwined in Galilee. Rich soil is fragile, and easily exhausted by over-cultivation, while the processes in the first three settings help to restore fertility. Keeping the land productive depends on symbiotic interactions between all four settings portrayed in the parable, and in that sense all four contribute to the final yield. These symbiotic relationships among plant communities resonate powerfully with Old Testament patterns of covenantal partnership between people, creation, and God identified by Walter Brueggemann. At the time of Jesus’ ministry, Roman policies were disrupting ways of life that depended on traditional farming practices; the covenant seemed to have failed. Jesus’ listeners knew the land well, probably recognized the sower’s images of land restoration, and could have understood them as metaphors for covenant renewal. From that perspective, the parable can be read as a figurative synopsis of the “good news” proclaimed by Jesus and an invitation to follow him.

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13

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. Apart from exploring the permutations of Lenin’s interpretations, a crucial question is why he should do so. The key lies in the earthy, agricultural nature of these preferred parables and the worldviews constructed by peasants and workers in revolutionary Russia.

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14

McIver, Robert K. "One Hundred-Fold Yield – Miraculous or Mundane? Matthew 13.8, 23; Mark 4.8, 20; Luke 8.8." New Testament Studies 40, no. 4 (1994): 606–8. http://dx.doi.org/10.1017/s0028688500024024.

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In the second volume of their ICC commentary on Matthew, as they comment on the parable of the sower, W. D. Davies and Dale C. Allison state that yields of thirty-fold, sixty-fold, or one hundred-fold ‘do not seem obviously out of the ordinary. We therefore register our disagreement with Jeremias. The yield in our parable is not spectacularly overdone.’ Davies and Allison are not alone in saying this of the yield of the seed that fell on the good soil in the parable, although most commentators do interpret the passage in terms of the miraculous yield of the seed sown on the good soil. This matter is of some importance in the interpretation of the parable, though, because if Davies and Allison are correct, then the parable has quite a different focus than that generally understood. The parable would then only highlight the variation in fruitage, not the miraculous yield.

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15

Akers, Allison. "Divinity and its Imitation in the Utopian Visions of Death Note and Parable of the Sower." Digital Literature Review 6 (January 15, 2019): 105–18. http://dx.doi.org/10.33043/dlr.6.0.105-118.

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This paper explores the impact of divinity and divine imitation in the anime series Death Note byTsugumi Ohba and the novel Parable of the Sower by Octavia Butler, comparing the philosophiesof their respective protagonists and the success of their utopian visions. Death Note’s protagonist’sutopian vision become dystopian because of his violent tendencies and pursuit to become a god,while Parable of the Sower’s protagonist’s utopian vision succeeds because of her trust in others andher view of god as an ever changing force that people must shape to survive.

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16

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 of this passage not only the Syriac but also two divergent Greek versions (represented by MS. U and by MS. P and four other MSS.)2 are extant. There are some differences between the three versions, but, apart from the loss of a few lines in MS. U by homoioteleuton at the end of ch. 145 and the beginning of ch. 146,3 the sequence of parables is the same in all three. It begins (at the end of ch. 145) with a mixture of allusions to the parables of the Sower (Matt 13. 3–8, 18–23) and the Tares (Matt 13. 24–30, 37–43), which the author may have known in a conflated version, rather than in the canonical versions. At the beginning of ch. 146 there is a passage which alludes to no known parable. Then the sequence continues with allusions to the parables of the Talents or Pounds (Matt 25. 27; Luke 19. 23), the Pounds (Luke 19. 16, 26), the Unmerciful Servant (Matt 18. 28–34), the Great Supper (Luke 14. 16–24), the Wedding Garment (Matt 22. 2–3, 11–13), the Watching Servants (Luke 12. 35–36),4 the Servant put in Authority (Matt 24. 45–46; Luke 12. 42–43), and the Thief (Gospel of Thomas 21, 103; cf. Matt 24. 43; Luke 12. 39).5 In each case Thomas identifies himself with a character in the parable, and claims either to have done what a praiseworthy character in the parable did (the servant who traded his pound and gained ten, the watching servants whose lamps remained alight, the wise servant who remained vigilant in his master's absence, the householder who stayed awake to guard his house6) or to have done what a blameworthy character in the parable should have done but failed to do (the servant who should have deposited his money with the bankers, the supper guests who should not have made excuses, the wedding guest who should have worn a wedding garment).7

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17

Johnston, N. "Psychiatric nursing in Canada as the parable of the sower." Journal of the American Psychiatric Nurses Association 6, no. 5 (2000): 161–64. http://dx.doi.org/10.1067/mpn.2000.106934.

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Johnston, Nancy E. "Psychiatric Nursing in Canada as the Parable of the Sower." Journal of the American Psychiatric Nurses Association 6, no. 5 (2000): 161–64. http://dx.doi.org/10.1067/mpn.2000.106934s.

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19

Atta-Asamoah, Obed. "“And Jesus began to teach”: A Transitivity Analysis of The Parable of the Sower." Studies in Linguistics and Literature 7, no. 2 (2023): p40. http://dx.doi.org/10.22158/sll.v7n2p40.

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Religious discourse offers significant value for linguistic analysis. Functional analysis of religious texts provides a lexico-semantic approach to interpreting these discourses, though it remains underexplored in the literature. To fill this gap, the study undertook a functional analysis of the Parable of the Sower within the framework of transitivity. A mixed-method approach was employed. The text was taken from the Modern English Version (MEV) (Mark 4:1-20). The process types and their participants and the worldview of the parable were analysed within the framework. The material process type dominated the text, occurring 42 times. This was followed by the relational, mental, verbal and behavioural process types. The actor participant dominated the data. The text is highly action-oriented with the world of the text concerned with happenings, movements and tangible actions. The worldview of the parable could be described as: the nature of Christians upon receiving the word and instructions towards bearing fruits. Enthusiasm, materialism, double-minded and being stressed characterize the nature of Christians upon receiving the word while commitment, focus, steadfastness and faithfulness represent the instructions towards seed bearing. The textual and interpersonal metafunctions of language should be employed to consolidate the findings presented in this paper.

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20

Herzog, William R. "Sowing Discord: The Parable of the Sower (Mark 4:1–9)." Review & Expositor 109, no. 2 (2012): 187–98. http://dx.doi.org/10.1177/003463731210900205.

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21

Sales, Terrelle B., and Kathy Rim. "The Parable of the Sower: Rooting out White Supremacy and Institutionalized Racism in the church." Theology Today 80, no. 2 (2023): 162–72. http://dx.doi.org/10.1177/00405736231172706.

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This article highlights the parallels between Camara Jones’ Gardener's Tale allegory and Jesus’ Parable of the Sower to invite reflection regarding White Evangelical Christians’ approach to addressing institutionalized racism faced by African Americans and Blacks in the US and the church. Using an interdisciplinary lens that engages sociology, politics, history, theology and biblical exegesis, this article presents a compelling case for the church to cease the practice of compartmentalizing anti-racist movements as “political” and lead the charge through a missional goal to root out institutionalized racism both within the church and American society.

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22

Melnikova, M. V. "The parable of the sower and the parable of the prodigal son in Margaret Drabble’s novel "Jerusalem the Golden”." Science and School, no. 2 (2022): 18–24. http://dx.doi.org/10.31862/1819-463x-2022-2-18-24.

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Cabrera-Pommiez, Marcela, and Sergio Caruman Jorquera. "Parábola del sembrador: dialéctica entre distopía y dogma." Alea: Estudos Neolatinos 24, no. 2 (2022): 313–19. http://dx.doi.org/10.1590/1517-106x/202224217.

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24

Knowles, Michael P. "Abram and the Birds inJubilees11: A Subtext for the Parable of the Sower?" New Testament Studies 41, no. 1 (1995): 145–51. http://dx.doi.org/10.1017/s0028688500022992.

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25

Suggate, Sebastian P. "The Parable of the Sower and the long-term effects of early reading." European Early Childhood Education Research Journal 23, no. 4 (2015): 524–44. http://dx.doi.org/10.1080/1350293x.2015.1087154.

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Agustí, Clara Escoda. "The Relationship Between Community and Subjectivity in Octavia E. Butler's Parable of the Sower." Extrapolation 46, no. 3 (2005): 351–59. http://dx.doi.org/10.3828/extr.2005.46.3.7.

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Clausen, Daniel D. "Cli-Fi Georgic and Grassroots Mutual Aid in Octavia Butler’s Parable of the Sower." Western American Literature 56, no. 3-4 (2021): 269–86. http://dx.doi.org/10.1353/wal.2021.0040.

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Hill, James Howard. "As the World Burns: Teaching Parable of the Sower During the Pandemic." National Teaching & Learning Forum 31, no. 3 (2022): 9–11. http://dx.doi.org/10.1002/ntlf.30324.

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Burch, S. L. "THE LAI DE L'OISELET, THE PROVERBES AU VILAIN AND THE PARABLE OF THE SOWER." French Studies 58, no. 1 (2004): 1–14. http://dx.doi.org/10.1093/fs/58.1.1.

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Katopodis, Christina. "Teaching for a Habitable Future with Octavia Butler’s Parable of the Sower." English Language Notes 61, no. 1 (2023): 77–94. http://dx.doi.org/10.1215/00138282-10293184.

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Abstract This essay draws on the author’s experiences teaching in the fall of 2020 and serving as associate director of the City University of New York’s Transformative Learning in the Humanities initiative to propose and describe an “environmental” or “habitable pedagogy” for the twenty-first century.

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31

Marotta, Melanie. "Liberation through the Acceptance of Nature and Technology in Octavia Butler’s Parable of the Sower." Theory In Action 3, no. 1 (2010): 38–50. http://dx.doi.org/10.3798/tia.1937-0237.10004.

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Phillips, Jerry. "The Intuition of the Future: Utopia and Catastrophe in Octavia Butler's "Parable of the Sower"." NOVEL: A Forum on Fiction 35, no. 2/3 (2002): 299. http://dx.doi.org/10.2307/1346188.

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Dubey, Madhu. "Folk and Urban Communities in African-American Women's Fiction: Octavia Butler's Parable of the Sower." Studies in American Fiction 27, no. 1 (1999): 103–28. http://dx.doi.org/10.1353/saf.1999.0017.

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Potkay, Monica Brzezinski. "The Parable of the Sower and Obscurity in the Prologue to Marie De France's Lais." Christianity & Literature 57, no. 3 (2008): 355–78. http://dx.doi.org/10.1177/014833310805700301.

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35

Shor, Francis. "Guns and Gender Roles in Dystopian Settings." Utopian Studies 33, no. 1 (2022): 76–89. http://dx.doi.org/10.5325/utopianstudies.33.1.0076.

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ABSTRACT Dystopian settings are often dominated by fear and despair. As instruments and symbols of fear, guns, especially deployed in gendered ways, reinforce the dystopian setting. This article explores how guns and gender roles are represented in three dystopian novels (The Turner Diaries, The Road, and Parable of the Sower) and three dystopian films (Zardoz, The Terminator, and The Road). Examining how phallocentric aggression and toxic masculinity shape how guns are wielded by a number of characters in several of these films and novels, the article also suggests how critical dystopias offer insights into the conditions that create dystopia and impede alternative and better futures. By providing interpretive interventions into the constructions of the specific dystopian settings and the deployment of guns, the article offers new insights into the interface between gender, guns, and dystopia.

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Lacey, Lauren J. "Octavia E. Butler on Coping with Power inParable of the Sower, Parable of the Talents, andFledgling." Critique: Studies in Contemporary Fiction 49, no. 4 (2008): 379–94. http://dx.doi.org/10.3200/crit.49.4.379-394.

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Guerrero, Paula Barba. "Post-Apocalyptic Memory Sites: Damaged Space, Nostalgia, and Refuge in Octavia Butler's Parable of the Sower." Science Fiction Studies 48, no. 1 (2021): 29–45. http://dx.doi.org/10.1353/sfs.2021.0012.

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Moon, Wooil. "Is the Threefold Construction of the Parable of the Sower in Mark 4:3-8 Aramaic?" Pierson Journal of Theology 1, no. 1 (2012): 26. http://dx.doi.org/10.18813/pjt.2012.08.1.1.26.

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Kouhestani, Maryam. "Environmental and Social Crises: New Perspective on Social and Environmental Injustice in Octavia E. Butler’s Parable of the Sower." International Journal of Social Science and Humanity 5, no. 10 (2015): 898–902. http://dx.doi.org/10.7763/ijssh.2015.v5.576.

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Mathias Nilges. "“We Need the Stars”: Change, Community, and the Absent Father in Octavia Butler’s Parable of the Sower and Parable of the Talents." Callaloo 32, no. 4 (2009): 1332–52. http://dx.doi.org/10.1353/cal.0.0553.

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41

Kanza Fatima Mirza, Rehan Ahmad, and Zartash Babar. "Gender, Capitalism, and Environmental Degradation: A Material Ecofeminist Analysis of Octavia Butler's Parable of the Sorrow." Panacea Journal of Linguistics & Literature 2, no. 2 (2023): 104–17. http://dx.doi.org/10.59075/pjll.v2i2.289.

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Amidst a backdrop of multiple crises, academics and activists have paid significant attention to the relationship between gender inequality and unchecked capitalism, which has prompted a closer look at the ways in which these two phenomena intersect. Octavia Butlers groundbreaking novel, Parable of the Sower presents a captivating story that takes place in a United States overwhelmed, by environmental degradation, resource exploitation and the resilience of individuals, particularly women. This research embarks on a journey onto material ecofeminism focusing on Vandana Shiva’s ecofeminist framework as the guiding perspective. By applying this lens, this research aims to uncover the connections between gender, capitalism and environmental decline depicted in the novel. Through analysis of excerpts and passages this research aims to shed light on how ecofeminist themes are incorporated in the novel and how characters actions reflect ecofeminist agency, resilience, and resistance. This study not only enhances our understanding of ecofeminism in literature but also highlights the urgent need to address environmental challenges, gender dynamics and power structures, within society – both within fiction and reality.

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42

Texter, Douglas W. "Of Gifted Children and Gated Communities: Paul Theroux's O-Zone and Octavia Butler's The Parable of the Sower." Utopian Studies 19, no. 3 (2008): 457–84. http://dx.doi.org/10.2307/20719921.

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Texter, Douglas W. "Of Gifted Children and Gated Communities: Paul Theroux's O-Zone and Octavia Butler's The Parable of the Sower." Utopian Studies 19, no. 3 (2008): 457–84. http://dx.doi.org/10.5325/utopianstudies.19.3.0457.

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Jensen, Martin Aagaard. "The Aesthetics of Social Reproduction: Silences in Margaret Atwood's The Handmaid's Tale and Octavia Butler's Parable of the Sower." Cultural Critique 124, no. 1 (2024): 100–126. http://dx.doi.org/10.1353/cul.2024.a926821.

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Abstract: This essay interprets novels by Margaret Atwood and Octavia Butler as the authors engage with social reproduction theory, a field concerned with the relationship between productive labor—"value"-producing work, such as that of the factory—and reproductive labor (or so-called women's work), including housework. Charting the impact of Tillie Olsen's essay "Silences in Literature," the essay argues that subsequent authors of the 1980s and 1990s adapted Olsen's concept of silences to their own purposes. What was originally a mode of interpreting the missing contributions of women to literary history became for later writers an invitation to think about lapses as an aesthetic strategy. In The Handmaid's Tale and Parable of the Sower , Atwood and Butler reimagined Olsen's silences as developing a "trope of inarticulacy," a technique by which narrators insert gaps or occlusions in place of conveying events such as sex, pregnancy, or care work. The essay concludes that such a trope is the means by which these authors repeat the procedure that subordinates women's work to waged labor.

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عبد العال, لمياء حسن ابراهيم. "A glimpse of Hope: Margaret Atwood's The Handmaid's Tale and Octavia Butler's Parable of the Sower as Critical Dystopias." المجلة العلمية بکلية الآداب 2023, no. 52 (2023): 1434–58. http://dx.doi.org/10.21608/jartf.2023.308916.

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Barba Guerrero, Paula. "A vulnerable sense of place: re-adapting post-apocalyptic dystopia in octavia butler’s parable of the Sower and Colson Whitehead’s zone one." Revista de Estudios Norteamericanos, no. 23 (2019): 45–70. http://dx.doi.org/10.12795/ren.2019.i23.03.

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Francis, James M. M. "Some Reflections on the Parable of the Sower (Mark 4: 1-20; Matthew 13: 3-23; Luke 8: 5-15)." Rural Theology 19, no. 2 (2021): 79–83. http://dx.doi.org/10.1080/14704994.2021.1980657.

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Артюшин, Ф. "The Ideological Originality of the Interpretations of Saint Augustine on Selected Gospel Parables." Библейские схолии, no. 2(3) (December 15, 2022): 145–72. http://dx.doi.org/10.31802/bsch.2022.3.2.008.

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На основании экзегетического анализа одной из проповедей блж. Августина (sermo 111) в статье реконструируется историческая ситуация и богословский контекст употребления в латинской экзегетической традиции таких евангельских притч, как: притча о закваске (Лк. 13, 21–23), о горчичном зерне (Лк. 13, 19), о сеятеле (ср. Ин. 12, 24), о пшенице и плевелах (Мф. 13, 30). В результате проведённого исследования было установлено, что блж. Августин как толкователь Священного Писания следует в русле современной и предшествовавшей ему традиции, но наполняет общеизвестные сравнения, метафоры и аллегории новым — по преимуществу полемическим — смыслом и пафосом. В полемике с донатистами образ Церкви как Тела Христова и плодородной нивы, в которой смешаны между собой пшеница (верные чада Церкви) и плевелы (еретики), становится для проповедника важнейшим орудием в защиту традиционного — подлинно библейского — учения: на примере герменевтики, экклезиологии и сакраментологии. Based on an exegetical analysis of one of the sermons of the saint (sermo 111), the article reconstructs the historical situation and theological context of the use in the Latin exegetical tradition of such gospel parables as: the parable of the leaven (Lk. 13, 21–23), about mustard grain (Lk. 13, 19), about the sower (cf. Jn. 12, 24), about wheat and chaff (Mt. 13, 30). As a result of the study, it was found that saint Augustine, as an interpreter of the Holy Scriptures, follows in line with the modern and preceding tradition, but fills well-known comparisons, metaphors and allegories with a new — mainly polemic — meaning and pathos. In a polemic with the Donatists, the image of the Church as the Body of Christ and a fertile niva (field), in which wheat (faithful children of the Church) and chaff (heretics) are mixed among themselves, becomes for the preacher the most important tool in defense of traditional — truly biblical — teachings: on the example of hermeneutics, ecclesiology and sacramentology.

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Kirsten Møllegaard. "Storm, Stress, and Solastalgia: Climate Change in the Undergraduate Literature Classroom." Modern Journal of Studies in English Language Teaching and Literature 2, no. 2 (2020): 1–14. http://dx.doi.org/10.56498/22202097.

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Climate change has become a major force in shaping human experience. Climate change affects not only the Earth's atmosphere, biospheres, glaciers, and oceans; it also affects our perception of humanity's role in the natural world. While the majority of the grand narratives on climate change is in the hands of scientists, the literary humanities have an important role to play in creating a forum in the English literature classroom for students to read fiction that stimulates critical thinking about climate change, its contexts and history, and the future. This paper examines literary trends that creatively explore and cope with the effects of climate change on society. While several literary genres directly address climate change, this paper will contextualize two examples of climate science fiction - Paulo Bacigalupi's The Water Knife and Octavia Butler's Parable of the Sower – with William Shakespeare's King Lear, Charlotte Brontë's Wuthering Heights, and Mary Shelley's The Last Man. These works address solastalgia, a neologism that describes profound sadness and frustration about irreversible changes to one's home environment and the feeling of powerlessness. Similar to the influential Sturm und Drang (storm and stress) movement in Romantic literature, today's environmental distress and human worries are reflected in genres like science fiction. Climate change fiction enables readers to process alarmist contemporary environmental issues by contextualizing the anxiety-inducing data generated by scientific research with the power of the human imagination and the emotional intelligence of reading fiction.

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Yarish, Jasmine Noelle. "Seeding a Black Feminist Future on the Horizon of a Third Reconstruction: The Abolitionist Politics of Self-Care in Octavia Butler’s Parable of the Sower." Journal of Women, Politics & Policy 42, no. 1 (2021): 58–72. http://dx.doi.org/10.1080/1554477x.2021.1870089.

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