Wiebe argues convincingly that imagination functions as a hermeneutical key for Berry. Wiebe recognizes that Berry does not attempt to develop a consistent program or systematic ethic. Wiebe recognizes that through his fiction, Berry, like other great writers, functions on the “subflooring” of an ethic, what we might call a pre-ethic. As Wiebe points out, great literature does not engage the human will first, rather the imagination (25). Therefore, Wiebe interprets what Berry attempts to do in his fiction as parables. His storytelling does not attempt to provide models for moral instruction, but parables about experiences of people with neighbors, enemies, misfits, and strangers. Experiential communities are not idealized, have no romanticized heroes and are unsystematic—they are never “complete.” Wiebe makes his case by leading the reader through an analysis of how Berry uses his fictional characters as parables of life in its fullest and frailest measures—with chapters focusing on Old Jack Beechum, Jayber Crow, and Hannah Coulter. Wiebe could have added weight to his argument by consulting David Buttrick’s works on the function of biblical parables. Buttrick argues that biblical parables do not intend to provide morsels of morality to live by. Rather, they construct a “world” that combines both ordinary yet unexpected features, and then ask readers how they would make decisions in that constructed world. Parables draw readers into a world and challenge the shallowness and exploitations in our present culture.
Read the complete article by D. Dixon Sutherland at Reading Religion.