This article seeks to provide a new and hitherto unexplored interpretation to the parable of the Tenants (found in Mt. 21.33-46, Mk 12.1-12, Lk. 20.9-19 and Gos. Thom. 65). By eliminating allegorical accretions found in the canonical tradition, the story is seen to focus on the relationship of the Jewish farmer to his/her land. This relationship is explored within the important theo-political theme of 'inheritance', a catchword of great significance when viewed against ancient religious traditions cen tering upon 'the promise of the land' given by YHWH to the people. When the parable was spoken to a first-century audience sensitive to the issue of landedness, two significant but contrary reactions were recorded within the tradition. On the one hand, the Gospel of Thomas testifies to a very early connection with a theme of reversal, as evidenced by the stone quotation from Psalm 118. When set against the narrative structure of the parable, it is seen that this theme of reversal applies to the landless tenants who are in the position to secure access to the land through the death of the son (legally or not). On the other hand, another tradition expected a vengeful response on the part of the landowner. It was this tradition, once a post-Easter rein terpretation of parable as prophecy held sway, which was the historical successor, easily incorporating the theme of reversal, now referring to the resurrected Lord. Potential for future exploration in parable research along this line is suggested. One of the more important nuances, however, is the careful consideration of varying interpretations within the same audience construct. With this important caveat, the potential for socio-rhetorical reading of the parable tradition is significant in providing a new method within parable scholarship.
The eunuch of Mt. 19.12 has long been viewed as a symbol of chastity and celibacy. However, a study of ancient perspectives on eunuchs reveals a highly sexed and morally dubious ‘third type of human’ embodying the worst fears of masculine vulnerability and sexual transgression. Many early Christians interpreted Jesus’ instruction literally, imitating their counterparts in other religious traditions who employed castration as an expression of religious devotion. This created difficulties for certain church leaders concerned with appealing to (aristocratic) male converts, and the effort to transform the eunuch into a symbol of masculine askesis was never an easy one. In this article I problematize the ‘celibate’ eunuch, exploring implications that a symbol of sexual transgression would have for current discussion regarding the proscription of homosexuality in the Church. Fundamental to understanding Mt. 19.12 is the explicit rejection of the heterosexist binary paradigm for understanding the role and importance of sex, sexuality and sexed identity in the ‘kingdom of heaven’.
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