In each of the four canonical Gospels, extended attention is given to the events that led up to and culminated in Christ’s death and subsequent resurrection. It’s for this reason that the gospel accounts have sometimes been described as “passion narratives with extended introductions.” Without taking away from the obvious importance placed by the gospel writers on the cross and resurrection, though, I think it’s also worth pointing out how much space is given (at least in the synoptic Gospels) to Jesus’ parables.
Jesus was known for being a storyteller. In fact, Richard Lischer notes in Reading the Parables that in the synoptic gospels, “the parables constitute approximately 35 percent of everything Jesus is reported to have said” (2014, p.5). Mark even tells his readers that when it came to the surrounding crowds, “He [Jesus] did not say anything to them without using a parable” (4:34a, NRSV). Of course, the function of the parables in Jesus’ proclamation and enactment of the Kingdom is not without controversy. In some places—especially in Mark—it is uncertain whether the parables were told in order to conceal or reveal. Regardless, it’s clear that the telling of parables formed an important rhythm in Jesus’ ministry. Continue reading
*This post is by guest writer Ryan Parsons. He’s a longtime friend and great conversation partner. Ryan recently graduated from Appalachian State University with an M.A. in History and plans to begin seminary in the near future.
Celebrated pastor and author Tim Keller has identified a perplexing problem in the American Church, a particular discrepancy between belief and behavior. Churches do not appear to be drawing the same crowds that Jesus Himself drew. Keller argues in The Prodigal God: Recovering the Heart of the Christian Faith that churches are actually drawing flocks of people who resemble those who were most offended by Jesus’ message (pp.18-19). Even among lifelong churchgoers, there seems to be a lack of understanding as to how the gospel should shape everyday life (pp.xv-xvi). Keller takes pains to stress that “God’s reckless grace” should be “our greatest hope” and “a life-changing experience” (p.xx). How can a genuine experience and knowledge of God’s grace not change how we live?
Keller uses the Parable of the Prodigal Son as a platform to convey the gospel to both seekers and lifelong Christians, contending that “if the teaching of Jesus is likened to a lake, this famous Parable … would be one of the clearest spots where we can see all the way to the bottom” (pp.xvi-xvii). He argues that the traditional focus of the parable is wrong, given that both the younger brother and the elder brother represent “a different way to be alienated from God” (p.9). Perhaps we should instead think of it as the “Parable of the Two Lost Sons” (p.20). Before salvation, Keller suggests, each believer was either a younger brother or an elder brother; that we either tried to find happiness and fulfillment through self-discovery or moral conformity (p.34). In other words, we can rebel against God and be alienated from him either by breaking his rules or attempting to keep all of them diligently (p.42). Continue reading
In Jesus the Storyteller, Stephen Wright takes a fresh look at the parables of Jesus, focusing particularly on reading these stories as stories. The first part of the book is a wide-ranging, though necessarily incomplete, survey of how past historical Jesus scholarship has understood the parables.
Since the time of Augustine, these stories of Jesus have often been seen as highly allegorical, making The Good Samaritan, for instance, primarily an allegory for the drama of salvation, with the Samaritan being a symbol for Christ (p.9). Regardless of how spiritualized or overly-imaginative some of these interpretations may have been, they did at least preserve the rich narrative dynamics of these stories, something that was often a casualty of the 19th and 20th century “quests” for the historical Jesus (p.9). Continue reading