Parables As Subversive Speech

by William R. Herzog II

Book Overview

William Herzog shows that the focus of the parables was not on a vision of the glory of the reign of God but on the gory details of the way oppression served the interests of the ruling class. The parables were a form of social analysis, as well as a form of theological reflection. Herzog scrutinizes their canonical form to show the distinction between its purpose for Jesus and for evangelists. To do this, he uses the tools of historical criticism,...

• Format: Paperback
• Language: English
• ISBN: 0664253555
• ISBN13: 9780664253554
• Release Date: May 1994
• Publisher: Westminster John Knox Press
• Length: 312 Pages
• Weight: 1.12 lbs.
• Dimensions: 0.7" x 6.0" x 9.0"

Customer Reviews

To Know Jesus in His Time

For the first time I felt as if I really understood Jesus daily life. Many of the studies of the Parables left me with at least one conclusion that just didn't fit into the rest of what I believed to be true. By providing a clearer, and I believe more accurate, picture of the culture in Jesus time, Bill Herzog changed the paradigm for understanding the Parables and the context for many of Jesus activities. The details of the Parables now "fit" as naturally as they must have been understood by Jesus listeners. Not light reading for sure, but most enlightening.

Deep Understanding of the Anomaly

The information in this book is profoundly informative and gives insights, viewpoint to clear up vagueness in the parables of Jesus. Now I understand what Jesus was talking about, what Jesus was about. Jesus was an anomaly, difficult to classify, but people constantly pidgen hole Jesus to conform to their viewpoint. To see what he was really about is enlightening. Jesus knew what was wrong with people but people generally do not want to know what is wrong with them. This is why this book is not on the best seller list, because people really do not want to know the turth. The truth is like the weather, knowing what it is, is frustrating, for there is nothing you can do about it. Often when one says "I see!" they stand lonely looking at the sight they enjoy, all alone. That must have been how Jesus felt especially in his last hours.

A Subversive Storyteller

As a direct result of the Jesus Seminar and their insistence that the parables are a lens through which a different vision of Jesus can be seen, I began to read books that helped me to understand that "different vision." This is what I found. He bears little resemblance to the portrayal by the evangelicals of one who is for what we are for, against what we are against, goes where we go and stays away from people and places we stay away from, goes to a "seeker friendly" church when and where we go, blesses our business and makes us prosperous, flies our flag, waves our banners, fights our wars and cites our orthodox dogma. Despite the face that he did none of these things while he was here, some believe that he would do all of these things now. Open to new light and insight I glimpsed "a subversive story teller" with a unique gift for framing a counter-world with aphorisms, pithy sayings and parables, a counter-world he called Empire of God and scholars call his "alternative social vision." It is a counter-world of unfailing justice, full inclusion, authentic freedom, incredible love, astounding forgiveness, sheer grace and unending peace.. Another major reason why I see Jesus in this fashion is the result of reading this book by William R. Herzog entitled "Parables As Subversive Speech: Jesus As Pedagogue of the Oppressed." This was a powerful contribution to a revolution in my thinking. He demonstrates that the focus of the parables of Jesus was not "on a vision of the glory of the reign of God but on the gory details of how oppression kept the ruling powers in control." "His work," someone said, is to show parables as "not just earthly stories with heavenly meanings but earthy stories with heavy meanings." I don't think a review could possibly convey the radical change in one's understanding of Jesus and his ministry this perspective entails unless it conveys that these parables must be seen politically if they are to be understood in all their potency. When you see them as "subversive speech" that calls into question the Empire of Rome and sets the Empire of God up as an alternative social reality then you are beginning to see why the Romans could only challenge that "subversive story teller" by getting rid of him! That's what the cross is about. I warn you that some of your cherished dogmas may be called into question by this book. And that's precisely why you should read it!

The parables were more than nice stories

Think about it. Jesus was in conflict with the authorities because, most of all, of what he was teaching. The parables, therefore, must have been more than nice, allegorical stories. The author positions them within their background, especially the economic one, and indeed presents them as subversive. The book is clear, though I can understand why some people can be upset by this way of reading the parables. But, again, those stories must have meant something to those people.....

Jesus aka "Paulo Freire"

Herzog tells us that Jesus' parables were originally "earthy stories with heavy meanings" as opposed to "earthly stories with heavenly meanings", not so much about the kingdom of God per se, even if they hinted at implications about his coming reign on earth. Much like the 20th-century Paulo Freire, Jesus was teaching people that life under exploitation and oppression wasn't inevitable; and the parables explored how the Jewish peasantry might respond to distressing situations in order to break violence and poverty. The stories did this by depicting everyday life (to which peasants had long since resigned themselves) only to introduce shocking departures from it. For instance, an elite goes to the marketplace to exploit groups of day-laborers, but one of the day-laborers challenges him (Mt.20:1-15). Lazarus, a destitute man, ends up in Abraham's bosom, while a rich man burns in Hades, destined for an even worse place (Lk.16:19-31). A retainer buries his master's money instead of investing it to make more, and then he blows the whistle on the tyrant (Mt.25:14-28/Lk.19:12-24). A widow is treated unjustly in court, but she relentlessly and publicly refuses to accept the judge's verdict (Lk.18:2-5). A messianic king forgives a colossal debt, but this messiah turns out to be not such a benign sweetie-pie after all (Mt.18:23-34). Like Friere, Jesus empowered people by allowing them to understand the world on their own terms for a change. And just as Freire was arrested and exiled, the Galilean was arrested and crucified. Talk about thinking outside the box. If Herzog is right, most commentators have been clueless for ages. The masters and landowners in these stories aren't ciphers for God. Just the opposite: they're exactly as portrayed. This book (and its sequel, "Jesus, Justice, and the Reign of God") provides an especially insightful window onto the historical Jesus, whose concerns were forever with those at the bottom of the social heap.