A Bakhtin Reader: Liminality of Jesus’ Parables in Luke 15
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The parables in Luke 15 express different voices within the ongoing tension between Jesus and the Pharisees and scribes. These voices are Jesus’ harsh criticism and apology against the latter opponents, and at the same time they are expressed as trumpet sound of Jesus’ consistent encouragement and support toward the marginal,outcast by the latter. Such voices, however, are not heard to be meant monotonous but ambivalent. To highlight these features, I adopted M. Bakhtin’s dialogic concept of ‘liminality’, which nurtures multiple voices in parables crossing from one perception into another. Jesus’ parable constantly moves into another zone of possibility. This dynamic creates a dialogic space. Within it, certain parabolic features are characterized repeatedly, through which any definition of centre and margin becomes fluid. Jesus’ parables suspend the ‘absolute’ claim to privileges. In so doing, particularly pharisaic language of seriousness collides in the great dialogue with other voices, so that no single polar extreme is absolutized. Jesus’ parables create this dialogic space, in which his ‘low’ language breaks the bond between power and justice and instead equates justice and vulnerability. The parables bring closer an immediate reality which convention has made distant. Jesus’ liminal parables ‘burn away’ all of these ‘absurd’ boundaries between the Pharisees and people. They are put together in one space between the ninety‐nine and one, the shepherd and woman, the elder son and the younger, and the rich man and Lazarus. As God’s one family, these parabolic characters bring closer what has been distant, and they unite what has been previously separate. In the Lukan context, this liminal effort reaches the peak right by the father’s relocation to the place where both sons are lost and where he tolerates both son’s contempt. In effect, relocation has continually shifted and reshaped the textual world, from the shepherd, to the woman, and to the father, so that the audience may see a different self in the same movement. In this way, things that are disunited and distant must be ‘brought together at a single spatial and temporal point’. Jesus’ parabolic language is a new socio‐literary colloquialism for the reconciliation within the Lukan community.
Abstract
The parables in Luke 15 express different voices within the ongoing tension between Jesus and the Pharisees and scribes. These voices are Jesus’ harsh criticism and apology against the latter opponents, and at the same time they are expressed as trumpet sound of Jesus’ consistent encouragement and support toward the marginal,outcast by the latter. Such voices, however, are not heard to be meant monotonous but ambivalent. To highlight these features, I adopted M. Bakhtin’s dialogic concept of ‘liminality’, which nurtures multiple voices in parables crossing from one perception into another. Jesus’ parable constantly moves into another zone of possibility. This dynamic creates a dialogic space. Within it, certain parabolic features are characterized repeatedly, through which any definition of centre and margin becomes fluid. Jesus’ parables suspend the ‘absolute’ claim to privileges. In so doing, particularly pharisaic language of seriousness collides in the great dialogue with other voices, so that no single polar extreme is absolutized. Jesus’ parables create this dialogic space, in which his ‘low’ language breaks the bond between power and justice and instead equates justice and vulnerability. The parables bring closer an immediate reality which convention has made distant. Jesus’ liminal parables ‘burn away’ all of these ‘absurd’ boundaries between the Pharisees and people. They are put together in one space between the ninety‐nine and one, the shepherd and woman, the elder son and the younger, and the rich man and Lazarus. As God’s one family, these parabolic characters bring closer what has been distant, and they unite what has been previously separate. In the Lukan context, this liminal effort reaches the peak right by the father’s relocation to the place where both sons are lost and where he tolerates both son’s contempt. In effect, relocation has continually shifted and reshaped the textual world, from the shepherd, to the woman, and to the father, so that the audience may see a different self in the same movement. In this way, things that are disunited and distant must be ‘brought together at a single spatial and temporal point’. Jesus’ parabolic language is a new socio‐literary colloquialism for the reconciliation within the Lukan community.
참고문헌 (30)
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