As with all historical/literary research in general, the
vast majority of my focus is on primary sources, but it is informed by
secondary sources. Besides all of the normal academic reasons for having
primary sources dominate my research, I especially want the entries on various
interpreters to be accurate and fair. I also want the interpreters to be able
to speak for themselves (in addition to my analysis), so I am including some
extended excerpts from primary sources whenever possible.
I can still be surprised by what I find in primary sources.
Secondary sources make factual errors, omit items, and make other judgment
calls about primary sources. If any of my students are reading this: Always
read the primary sources themselves. You’ll be amazed at what you can find
(e.g., Origen’s discussion of ancient pearls is absolutely fascinating in his
interpretation of the Pearl of Great Price parable). You also can change your
mind about things/people/issues. One example from my recent book comes to mind: I
have never been a fan of some of John Calvin’s theology, but I read very
carefully his commentary on James for my James
Through the Centuries commentary. I was (again) impressed by Calvin’s
brilliance, but I learned much more not only about his exegetical brilliance but also about his humanity—he captures perfectly, for example, James’s concern for the poor and is also
quite eloquent about the problems of what Calvin calls “rich folk.” The
sections where he speaks about God’s mercy and God’s resulting call for human
beings to be merciful, gentle, and courteous to others are especially good (e.g.,
Calvin’s discussion of James 3:13-18). I look forward to reading Calvin’s
commentaries on the parables for this book (I had only read his Institutes before I did my James
commentary).
In addition to people I already had in mind to include in
Chapter 1, I looked through secondary sources for other ideas, such as The Oxford Dictionary of the Christian
Church, Dictionary of Major Biblical Interpreters, Handbook of Women Biblical Interpreters, Handbook of Patristic Exegesis, and many other volumes to get other
ideas. Currently, in addition to my own books, I have 287 books checked out
from three Emory University libraries. That’s just for researching the first
two chapters! Most of the books are primary sources, but I also use The
Christian Classics Ethereal Library (CCEL) for primary sources. It is a fantastic resource (www.ccel.org). I
downloaded many pdfs of the primary sources from that site, which made it easy
to do searches of the material on the parables. One downside is that the CCEL
translations (in the public domain) are rather antiquated.
Before starting to write Chapter 1, I briefly checked
secondary sources on the parables for ideas (e.g., Warren Kissinger’s helpful book)
but put them aside until after I read the primary sources carefully myself. Only
after I read the primary sources carefully do I then go through secondary
sources to double-check what I had found and to fill in obvious gaps.
The first draft of Chapter 1 is 35,000 words; I need to cut
it to ~20,000. Ouch! Part of the problem is that I tend to write long and edit
down, no matter what I write (I should check my Strunk and White more often:
their Rule #17 is “Omit needless words.” I’ll try to write more concisely on
this blog!). But part of the length of the draft also is due to these issues:
- I did not know what I was going to find in the primary sources in the early church, so I wrote comprehensively about as many parables as I could for each author. That helped me think through each person’s understanding of the parables and gave me a better idea of how they treated parables overall.
- It also will allow me to cover a wide range of parables. I want to cover as many parables as possible, so now I can go over what I have written and delete some sections on certain parables that are mentioned many times by others (and also may be a bit redundant) and keep sections on parables that don't appear as often (e.g., Irenaeus on the Barren Fig Tree).
- The comprehensiveness of this first draft means that I can go through what I wrote, cut sections, and make sure it fits together better; that way as many of the pieces of the puzzle as possible can be included.
- Parables like the Good Samaritan or Prodigal Son will still appear more often in the book since they appear more often in the sources e.g., (in the Middle Ages the Good Samaritan, Prodigal Son, Rich Man and Lazarus, and Wise and Foolish Virgins dominate discussions and works of art).
Bottom Line: Who/what
did I decide to include?:
Irenaeus, Clement of Alexandria, Tertullian, Origen, The Gospel According to Philip, John
Chrysostom, Augustine, Macrina the Younger, Ephrem the Syrian, The Good
Shepherd in Early Christian Art (e.g., the Catacombs of Domitilla and the House
Church at Dura-Europos), Illuminations from the Rossano Gospels, Byzantine
Mosaics, S. Apollinare Nuovo, Ravenna, Italy
If you see any
glaring omissions or want to suggest one that should be deleted, feel free to
add those suggestions in the comments for this post. The decisions are
extremely difficult. The book can’t be comprehensive, but it needs to be
representative.
For the people I cover, I start with a brief biography (some
bios are much too long in the first draft). Then I discuss their use of the
Bible and parables overall. Then I discuss (with extensive quotations) how they
interpret specific parables.
The next post will discuss Irenaeus and the parables.
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