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Relevant bibliographies by topics / Unjust steward

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Academic literature on the topic 'Unjust steward'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Unjust steward"

1

Mann, C. S. "Unjust Steward or Prudent Manager?" Expository Times 102, no. 8 (May 1991): 234–35. http://dx.doi.org/10.1177/001452469110200804.

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2

Adamczewski, Bartosz. "The Function of the Allusion to Aristophanes’ Birds in the Parable of the Unjust Steward (Lk 16:1–8)." Collectanea Theologica 91, no. 2 (July 20, 2021): 21–36. http://dx.doi.org/10.21697/ct.2021.91.2.02.

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The allusion to Aristophanes’ Birds plays an important role in the intertextual-illustrative rhetoric of the Lucan parable of the unjust steward (Lk 16:1–8). People generally assume that good legal systems promote moral honesty and legal justice. Against this background, the Pauline idea of the presence of the law, but also its ineffectiveness in giving righteousness (Gal 3:19b; cf. 3:21), is quite difficult to explain. In order to illustrate this Pauline idea in his sequential hypertextual reworking of the Letter to the Galatians, Luke used the allusion to Aristophanes’ comedy, which presented the classical Athenian legal system as likewise ineffective against the activity of the morally corrupt legal agent, the sycophant. The Lucan unjust steward not only uses the language of the Athenian sycophant, but also engages in similar, apparently legal but morally unjust activity, thus questioning the effectiveness of the whole legal system in promoting righteousness. The reworking of the sequence of Pauline ideas explains the meaning of the enigmatic parable of the unjust steward (Lk 16:1–8).

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3

Phillips, Anthony. "Difficult Texts: Romans 9.13." Theology 121, no. 1 (January 2018): 25–27. http://dx.doi.org/10.1177/0040571x17736710.

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Neither Paul nor Malachi, whom he quotes, appears concerned that God should choose a trickster over his elder brother. But for the Hebrews, deception could be regarded as an act of wisdom which the parable of the unjust steward appears to confirm.

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4

King, Fergus J. "A Funny Thing Happened on The Way to the Parable: The Steward, Tricksters and (Non)sense in Luke 16:1–8." Biblical Theology Bulletin: Journal of Bible and Culture 48, no. 1 (January 22, 2018): 18–25. http://dx.doi.org/10.1177/0146107917746578.

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The parable of the Steward (Luke 16:1–8) has long vexed interpreters. Central to its difficulty is how the behaviour of a steward identified variously as “dishonest” or “unjust” can stand as an exemplary figure. Previous attempts to resolve this issue have included studies which have identified the Steward as a slave, and compared him to figures who appear in literary studies (the Trickster) and the Comedy of the ancient world (the servus fallax or callidus). However, these have failed to realize fully the moral ambiguity offered by these literary types. When set in the fictive world of moral ambiguity and subversion that they represent, it becomes easier to see how the Steward, with all the subversion he brings, becomes an exemplary model of discipleship. His financial chicanery will mirror the unorthodoxy of reconciliation that is lived out by Jesus of Nazareth.

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5

Greene, M. Dwaine. "The Parable of the Unjust Steward As Question and Challenge." Expository Times 112, no. 3 (December 2000): 82–87. http://dx.doi.org/10.1177/001452460011200303.

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6

Bowen, C. Edward. "The Parable of the Unjust Steward Oikos as the Interpretative Key." Expository Times 112, no. 9 (June 2001): 314–15. http://dx.doi.org/10.1177/001452460111200911.

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7

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 (March 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 oikonomos, whether slave, freed or free, matters, and indeed demands that the parable be set within the context of ancient slavery. Such a context presents a point of entry into the social-historical and cultural dimensions of the text and suggests a way through the current hermeneutical morass.

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8

Ball, Michael. "The Parables of the Unjust Steward and the Rich Man and Lazarus." Expository Times 106, no. 11 (August 1995): 329–30. http://dx.doi.org/10.1177/001452469510601103.

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9

GOODRICH. "Voluntary Debt Remission and the Parable of the Unjust Steward (Luke 16:1—13)." Journal of Biblical Literature 131, no. 3 (2012): 547. http://dx.doi.org/10.2307/23488254.

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10

Chang-Wook Jung. "Reexamination of the Ironical Interpretation of the Parable of the Unjust Steward in Luke 16." Korean Evangelical New Testament Sudies 11, no. 4 (December 2012): 792–827. http://dx.doi.org/10.24229/kents.2012.11.4.002.

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Dissertations / Theses on the topic "Unjust steward"

1

Chan, Frank. "The point of the parable of the unjust steward (Luke 16:1-13) /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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2

Troxler, Joel Allen Jr. "Doing justice to the Unjust Steward: An exegetical examination of Luke 16:1--13 and its context." Thesis, 2003. http://hdl.handle.net/10392/258.

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This dissertation ascertains the meaning of the Unjust Steward parable (Luke 16:1-13) by examining its language, historical background, and literary context. Chapter 1 introduces the parable's interpretive problems, acknowledges that it is perhaps the most difficult of Jesus' parables to understand, and offers a method for deciphering the meaning. Chapter 2 offers a detailed history-of-interpretation with special attention given to the work of Dennis J. Ireland ( Stewardship and the Kingdom , 1992) and the interpreters who have come after him, especially those who depart from the traditional interpretation. Chapter 3 first examines the text-critical concerns for the parable and then analyzes the language of 16:1-13 at the lexical, grammatical, and syntactical levels. Chapter 4 examines four historical background matters that some scholars have offered as interpretative keys for understanding the parable and determines that most of these background features have been overemphasized and are of limited help. Chapter 5 examines the literary concerns of the parable. This chapter first examines the nature of the "parable" genre, Luke's use of parables, and the history of parable interpretation in general. The chapter then examines the literary context of the parable, giving special attention to the relationship between the Unjust Steward and all of the major units in Luke 15 and 16. Finally, the chapter examines a few literary conventions that some scholars have proposed as interpretive keys. The conclusion is that some are of more value than others. Chapter 6 synthesizes the information and conclusions from Chapters 3, 4, and 5 to answer the nine most pressing questions that the parable presents to the reader. The dissertation concludes that the traditional interpretation, which perceives the parable to be about a dishonest transaction that serves as an exhortation about both the proper use of monetary possession and preparing for the kingdom of God, is still the most plausible.
This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from http://disexpress.umi.com/dxweb or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

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Books on the topic "Unjust steward"

1

ill, Dahl Sharon, ed. Sir Humphrey's honeystands. Wheaton, Ill: Victor Books, 1990.

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2

ill, Smith Craig 1955, ed. The monkey and the crocodile. Wheaton, Ill: Tyndale House Publishers, 1990.

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3

Stewardship and the kingdom of God: An historical, exegetical, and contextual study of the parable of the unjust steward in Luke 16:1-13. Leiden: E.J. Brill, 1992.

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4

Doing Justice to the Unjust Steward: An Exegetical Examination of Luke 16:1-13 and Its Context. Peter Lang Publishing, 2007.

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5

A Dialogic Reading of "The Steward" Parable (Luke 16:1-9). Peter Lang Publishing, 2000.

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Book chapters on the topic "Unjust steward"

1

"The Unjust Steward (16:1-9)." In Parables Unplugged, 107–48. 1517 Media, 2014. http://dx.doi.org/10.2307/j.ctt9m0vdv.7.

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2

Poliakov, Eugene S. "Religion and Science in the Parable of the Unjust Steward." In The Paideia Archive: Twentieth World Congress of Philosophy, 166–70. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199836632.

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The Parable of the Unjust Steward should be interpreted allegorically, its literal interpretation shown to be impossible. Certain facts make this parable unique: a lord as the Lord; divine possessions; the symbolism of the house interpreted as a human being; the material principles of the world understood as the governor of a human being; the Lord’s debtors as spiritual teachers of various kinds; theological doctrines with their own theogonic and cosmogonic views, all claiming to know the truth in its wholeness. Their debts consist of their misunderstandings and errors which have caused the difference between them and truth. Examples of the part of the material principles of the world in correcting theological doctrines are adduced. Two different kinds of debt are considered. I conclude that ‘make to yourselves friends of the riches of unrighteousness’ means that the material reasons of the world, the wisdom of this age, must be used for the good of spiritual teachings.

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3

"Putting Things in Perspective: A History of Recent Interpretation of the Parable of the Unjust Steward." In Stewardship and the Kingdom of God, 5–47. BRILL, 1992. http://dx.doi.org/10.1163/9789004267046_003.

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