Vernon K. Robbins has changed the face of New Testament studies through his commitment to exploring the interface of several disciplines. His Exploring the Texture of Texts introduces students to the ways that society and rhetoric form part of the fabric out of which literary texts are woven, and he began the Emory Studies in Early Christianity Series as a way of disseminating works using this method. His Jesus the Teacher remains a classic work in rhetorical criticism of the New Testament. Finally, he has been instrumental in gathering the rhetorical forms of the ancient world into a large database that will aid both New Testament and classical studies.David B. Gowler is Associate Professor and Pierce Professor of Religion at Emory University and Associate Editor of the Emory Studies in Early Christianity.L. Gregory Bloomquist is Associate Professor in the Faculty of Theology at St. Paul Univeristy. Duane F. Watson is Professor of New Testament Studies at Malone College in Canton, Ohio.

On the margins of the biblical canon and on the boundaries of what are traditionally called 'mainstream' Christian communities there have been throughout history writings and movements which have been at odds with the received wisdom and the consensus of establishment opinion. If one listens carefully, these dissident voices are reflected in the Bible itself-whether in the radical calls for social change from the Hebrew Bible prophets, with Jesus the apocalyptic prophet who also demanded social and economic justice for his oppressed people, or perhaps from the apocalyptic tradition's millenarian visions. The use of the Bible has been fertile ground throughout Christian history for prophetic calls for radical change within society as a whole and the church in particular. The essays contained in this volume examine aspects of this radical tradition, its doctrine, hermeneutics, pedagogy, and social action. They offer a sustained development of the theme of the Bible and its reception and appropriation in the context of radical practices, and an exposition of the imaginative possibilities of radical engagement with the Bible in inclusive social contexts. Part 1 treats New Testament texts directly-the Lukan writings, Paul and the Book of Revelation; Part 2 explores some examples of reception history and of radical appropriation of the Bible in history and literature; Part 3 addresses contemporary issues in liberation theology and public theology. This book is a Festschrift in honour of Professor Christopher Rowland, the Dean Ireland's Professor of the Exegesis of Holy Scripture in the University of Oxford.

Over the centuries, some interpreters have attempted to explain what parables mean. Other interpreters have endeavored to articulate what parables do-how they "work" rhetorically or poetically. With the parables of Jesus, however, more is required, because Jesus' parables have always demanded a response from readers or hearers. Interpreters, therefore, should also seek to ascertain what parables want, because the parables of Jesus not only stake claims and demand responses; they also challenge their hearers to act. This challenge reverberates across the centuries, calling us continually back to the texts to discover anew what these distinctive and wonderful stories show us about what it means to be human and the ways in which Jesus urges us to follow God in word and deed. The Parables after Jesus is the first book to explore in a comprehensive way the "afterlives" of the parable tradition-how people have interpreted, been influenced by, and applied Jesus' enigmatic and compelling parables in a multitude of ways, perspectives, eras, contexts, and media. Interpretation is never a solitary endeavor, for each interpreter stands on the shoulders of previous interpreters, continually in dialogue with other interpretations, past and present. Gowler's reception history discusses more than fifty imaginative receptions of Jesus' parables, selected from two millennia of parable interpretation-from those who have dominated discussions to often ignored or suppressed voices. From this we see how the use of Jesus' parables affects society and culture and how powerfully parables have challenged-and continue to challenge-people's hearts, minds, and imaginations.

Over the centuries, some interpreters have attempted to explain what parables mean. Other interpreters have endeavored to articulate what parables do-how they "work" rhetorically or poetically. With the parables of Jesus, however, more is required, because Jesus' parables have always demanded a response from readers or hearers. Interpreters, therefore, should also seek to ascertain what parables want, because the parables of Jesus not only stake claims and demand responses; they also challenge their hearers to act. This challenge reverberates across the centuries, calling us continually back to the texts to discover anew what these distinctive and wonderful stories show us about what it means to be human and the ways in which Jesus urges us to follow God in word and deed. The Parables after Jesus is the first book to explore in a comprehensive way the "afterlives" of the parable tradition-how people have interpreted, been influenced by, and applied Jesus' enigmatic and compelling parables in a multitude of ways, perspectives, eras, contexts, and media. Interpretation is never a solitary endeavor, for each interpreter stands on the shoulders of previous interpreters, continually in dialogue with other interpretations, past and present. Gowler's reception history discusses more than fifty imaginative receptions of Jesus' parables, selected from two millennia of parable interpretation-from those who have dominated discussions to often ignored or suppressed voices. From this we see how the use of Jesus' parables affects society and culture and how powerfully parables have challenged-and continue to challenge-people's hearts, minds, and imaginations.