Realism and Method: The Parables of Jesus (original) (raw)

Papyri from early Roman Egypt that are contemporaneous with firstcentury Palestine provide ancient comparanda of the economic and social practices and realities presupposed by the sayings and parables of Jesus. As such, these papyri, where applicable, provide a window through which the realism of Jesus' parables can be assessed. In this paper, a summary is given of some recent work done on the realism of the parables of Jesus using Graeco-Egyptian papyri. A preliminary reading of the parable of the Wise Steward (Luke 16:1-8a) is also given, paying particular attention to the possible reality underlying this parable. This reading indicates that the use of Graeco-Egyptian papyri can enhance a social-scientific reading of the parables.

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Interpreting the parables of the Galilean Jesus: A social-scientific approach

2009

This article proposes a methodology for interpreting the parables of Jesus. The methodology put forward has as starting point two convictions. Firstly, the difference between the context of Jesus’ parables as told by Jesus the Galilean in 30 CE and the literary context of the parables in the gospels has to be taken seriously. Secondly, an effort has to be made to at least try to avoid the fallacies of ethnocentrism and anachronism when interpreting the parables. In an effort to achieve this goal it is argued that social-scientific criticism presents itself as the obvious line of approach. Operating from these two convictions, the method being proposed is explained by using 12 statements (or theses) which are discussed as concisely and comprehensively as possible. It is inter alia argued that the central theme of Jesus’ parables was the non-apocalyptic kingdom of God, that the parables are atypical stories (comparisons), and that the parables depict Jesus as a social prophet.

Jesus, the Anthropologist: Patterns of Emplotment and Modes of Action in the Parables

Religions, 2022

This article uses a typology of action framework to analyze a selection of the gospels’ parables. It does so by connecting these parables to A. G. Haudricourt and C. Ferret’s research on the “anthropology of action”. After summarizing Haudricourt’s and Ferret’s results, I relate modes of action to types of emplotment. I select four parables as the basis of my analysis, using J. P. Meier’s findings as a guide for selection. I discern in these four parables four modes of emplotment, which enables me to insert them into larger narrative networks found within the gospels. I locate the corpus of narratives determined this way in the context of Jesus’ time so as to better appreciate how the four modes of emplotment combine into a typology of action shaped by a specific social and cultural context. Within this typology of action, I put a spotlight on the way our corpus’ modes of emplotment make use of “discontinuous actions” (coined by Ferret). “Discontinuous actions” decisively initiate or correct a specified course of events. The stress on this dimension of action applies to the relationships occurring between humans and the natural world, within the social world, and between humans and the supranatural world, thus connecting one order of reality with another.

Reflections on Jesus’ parables as metaphorical stories past and present

HTS Teologiese Studies / Theological Studies, 2002

During the past decades scholars have endeavoured to read Jesus’ parables as metaphorical stories. This article provides a theoretical overview of the ongoing debate, reflecting both on past claims and present criticism. The assertion is made that the use of the metaphor as a model to read and study the parables of Jesus, remains valid and should be expanded to include the parables in their particular Gospel settings.

What If Jesus Is Not in This Parable

Scriptures, Scholarship, and the People of God: Essays in Honour of Sven K. Soderlund, 2021

This paper argues that an adequate exegesis of the Parable of the Minas in Luke 19:11-27 must take into account of the historical context of late Second Temple Roman-Jewish politics. While many commentators have noted the similarities between the nobleman in the parable with Herod Archelaus, according to Josephus's accounts, few have provided a cogent explanation for why. Most exegetes still read the parable along the same lines as Matthew's parable of the talents, in which case Luke's additional elements remain puzzling. Not going as far as the liberationist reading of this text, this paper argues for the rhetorical function of the Archelaus-like nobleman in Luke's parable as a negative figure, marking the parable as a flipped parable with a very different point to make.

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