The Parabolic Method of Teaching by Jesus Christ - Essay Example

The Parabolic Method of Teaching by Jesus Christ The Parabolic Method of Teaching by Jesus Christ By A significant portion of the teachings of Jesus Christ in the New Testament made use of parables. Parables, as used in the New Testament refer to stories in which the teachings and messages of Jesus Christ were incorporated and conveyed to the audience. When asked by his disciples why He teaches using parables, Jesus responded in a statement that is today subject to so much debate. Jesus however did not invent the parabolic method of teaching as parables were a common teaching tool before and during his time. However, Jesus perfected its use through perfect execution of the method and it was during his use of them that parables were elevated to their highest form possible. Jesus parables had elements in them that differentiated from parables used by others during his time. These features made his parables effective and memorable. It drew listeners and audiences because they talked of things familiar to the average man on the street and yet provided unusual endings. There are several theories why Jesus used parables in his teachings, one of which is to conceal his teachings and made him less susceptible to charges of sedition as he had then many enemies ready to seize on his every word and use them to destroy him in the eyes of the public. Although His use of parables as a teaching tool was effective immortalizing these teachings and messages even after His time, the application of parables to contemporary times is not desirable. For one, there are many modern teaching tools available today that can more than substitute the purpose of parables like visual aids. In addition, the condition in Jesus time is not the same as today. Background: Parables The word ‘parable’ is an umbrella term that covers many parts of figurative speech. Parables are used both in the Old and New Testaments. The Old Testament’s equivalent for the word is “Mãshãl” which means proverb, similitude or parable and applied broadly to all those in which ideas are presented in imagery. An example of this is Proverbs 10:2 “Treasures of wickedness profit nothing, but righteousness delivereth from death.” In the New Testament, the word parable does not confine itself to Christ’s parables, characterized as lengthened narratives, although they are the most numerous. Two Greek words - parabolè and paroimia -, correspond to the word parable in the NT. The first word means “likeness or resemblance.” The second means ““adage, dark saying, wayside saying, a proverb, a presentation deviating from the usual means of speaking.” The importance of a parable is that it brings two things that are dissimilar together, with one of the things serving as a tool to help understand the other (Lockyer 1998 pp 11-13). In the New Testament, parables are used as “scenes or short stories taken from nature or from common life, which present in a picturesque and vivid way some leading thought or principle which is capable of being transferred to the higher spiritual life of man” (Hastings 2004 p 617). Although the Old Testament had used parables in the same sense as in the NT, the difference however is that it was only in the NT that parables were used in a much larger scale, and for a much higher purpose and in an unflawed perfection (Hastings 2004 p 617). Jesus’ Use of Parables in Teaching The use of parables, chiefly in Christ’s teachings, points to a pattern of harmony between nature and heaven. Parables illustrate the fact that there is an inherent and close connection between heaven and earth and the invisibility of the latter notwithstanding, its character and nature can be glimpsed through an introspected perspective and review of earthly things. Parables are therefore seen as dualistic in nature: earthly and heavenly. This dualistic nature of parables illustrates the fact that nature itself is a repository of spiritual meanings or that a hidden and pre-ordained connection exists between nature and spirit. The earthly character of the story of parables is used to convey a meaning which is spiritual to its listeners. Several writers referred to this connection and the fact that nature seemed to represent the invisible world of the spiritual. Charles Kingley therefore said “This earthly world which we do see is an exact picture and pattern of the spiritual and heavenly world which we do not see.” St. Paul, on the other hand remarked in Roman 1:20 that ‘The invisible things of God, since the creation of the world, are clearly seen, being perceived through the things are made” (qtd. Lockyer 1998 p 13). Jesus’ parables can be categorized into two: the first type makes use of parallelism or comparison, and; the second makes use of none. In the first type, the parables proceeds in two planes in which one plane consists of the story which is the vehicle of the lesson and the second plane consists of the higher truth which is what Jesus wants to put across. It is the parallelism or the comparison of these two planes which is the fundamental nature of the parable. Example of this type is Matthew 13 and Mark 14. Examples of this type are the Good Samaritan, the Rich Fool, the Rich Man and Lazarus, the Pharisee and the Publican In the second type, there is merely a story which is employed to exemplify the lesson being conveyed. (Hastings 2004 617). Authors Fahlbusch, Bromiley and Barrett called these types narrative parables, referring to the parables using stories while similitudes or little parables to those which do not employ stories but are recognizable with the use of the words “the kingdom of God is like” or “is as if” (1999 p 31). Interpreting Christ’s Parables There are two ways with which Christ’s parables can be interpreted: the Patristic writers’ way and; the modernist school way. The Patristic writers interpret parables with great latitude, that is, any detail that can be connected or has resemblance to it, however minuscule, warrants application of that detail. On the other hand, the modernist approach limits interpretation of parables to the leading idea which it conveys. According to the book A Dictionary of the Bible however, what is important to bear in mind is that the parables are meant to teach people the laws of God and how they are applied to men. To this end, if a particular law is capable of many interpretations it should be interpreted in as many ways as it is possible. The parable of the Two Sons, for example, could be made applicable not only to persons but also to classes or nations. The parable of the Great Banquet to which many are invited but no one came is applicable not only to the way the Gospel was first received but also in cases where religious privileges are without advantages or with overwhelming hindrances. According to author Dwight Pentecost, a proper interpretation of Christ’s parables involved the use of certain principles. He gave four: first, the parables were about the kingdom of heaven; second, observing the immediate context; third, determining the point in issue, and; determining the matter alluded to in the parable (1998 pp 13-16). The first principle mainly requires the recognition that the parables are basically all about the kingdom of heaven. Thus, most of these parables begin with the words “The Kingdom of Heaven is like....” It must be noted also that from the biblical perspective, this kingdom over which God rules took on a new form of theocracy different from the time of Adam and Eve in the Garden of Eden. In the beginning of time God delegated his authority to Adam but after the Fall, “He ruled indirectly through the conscience.” When the Flood came, God gave governors the authority to set things in order to give the people the opportunity to live righteously. And then came Abraham and all his descendants. In 2 Sam 7:16 God revealed that the final theocratic Administrator will hail from David’s line. However, although it was unrevealed in the Old Testament, the new Messiah will be rejected by the nation and this plan had to be postponed. In the meantime, a new intermediate form of theocracy was to unfold that would prepare for the ultimate form of theocracy in the Second Coming. Most of Jesus teachings therefore, hinted at the new form of theocracy (Pentecost 1998 p 14). The second principle in parable interpretation involves determining the context under which a particular parable was taught. Parables were conveyed to meet particular situations or dilemmas posed by the audience of Jesus Christ. It was designed to resolve a question asked by someone in the audience. Thus, the parable of the persistent friend in Luke 11:5-7 came out as result of a disciple’s request for Christ to teach them how to pray and the parable of the rich man and Lazarus in Luke 16:19-31was Jesus’ response to the sneering of the Pharisees. The role of the interpreter then is to discover what the problem, question or condition was under which the parable was told and ensure that his interpretation of the parable resolves such problem, question or condition (Pentecost 1998 p 15). The third principle, that the interpreter of a parable must take into account, which is closely linked to the second, the most important and relevant issue that the parable is making. This stage involves the sifting of the fundamental from the peripheral. A case in point is the parable of the persistent widow as told in Luke 18:1-8. The interpreter is apt to put emphasis on either the widow or the judge. However, stressing on the judge’s character will result in the misinterpretation of the story because it will not resolve the question or problem determined under the second principle. Rather, the contextual basis of the parable would call for appropriately putting emphasis on the character of the widow instead. This, as stated there is a need to coordinate with all other previous principles to arrive at a credible interpretation (Pentecost 1998 pp 15-16). Finally, the last principle calls for the interpreter to study the basis of the allusion made by the parable and from which the parallelism is to be made. The rationale for this is that it is vital to the appreciation and understanding of the parable. In the parable of the sower, for example, it is vital for the interpreter to understand how the process of sowing seeds to interpret the parable itself. The same goes for the parable of the new wine which calls for the understanding of the process of winery practised in the time of Christ. This stage of the interpretation calls for the interpreter’s knowledge and familiarity of the history, geography, and culture of the people at the time of Jesus. Features in Jesus’ Parables and their Effectiveness as Teaching Tools Although a third of the Gospels are devoted to the use of parables, Jesus Christ did not himself invent the parabolic method although he elevated it to its present position as a teaching tool. Parables were a common and popular form of teaching method in the eastern nations which included the Hebrews, Arabs, Syrians, and Babylonians. Parables were likewise extensively used by the Jews in what are referred to as the rabbinic parables. What differs Jesus’ parables from the rabbinic parables however is the fact that the latter employed parables to interpret texts in the Old Testament or to make a point in the middle of discussing a lengthy topic while Jesus’ parables are not only complete messages in themselves but are independent of other materials like the biblical text. This independent character of Jesus’ parables gave Him the reputation to his followers as an authority and not merely as a scribe (Lockyer 1998 p 9). Christ’s parables typically feature direct addresses to his audience which was really an effective way of getting its attention audience. Thus, addresses like “Which one among you? “ (Luke 11:5) or “What woman?” (Luke 15:8) or “Is there anyone among you?” (Luke 17:7) or “What king?” (Luke 14:31) are typically scattered in his numerous parables. Directly addressing the audience in such a manner is a clever strategy to engage their attention. (Fahlbusch et al 1999 p 32). Not only did it elevated teaching to a personal level but his audience was forced to think on their feet as they were compelled to think of a response. Jesus likewise employed the use of common metaphors culled from everyday life which made his parables readily within the grasp of the most common in his audience. Thus, metaphors relating to working men and women, searching, losing and finding, relationships between fathers and his sons, people like kings, slaves and rich men, and common things like bread, fish, plants, vineyards. In short, his parables did not unnecessarily strain the intellect of his audience and were therefore easy to understand by all (Fahlbusch et al 1999 p 33). And yet, Jesus’ parables were almost always ended in atypical surprises of unusual human behavior in his times. This is illustrated in the parables of the prodigal son (Luke 15:11-32), the workers in the vineyard (Matt 20:1-16), and wedding feast (Matt 22:1-14). In the parable of the prodigal son, for example, the father instead of being angry at the son who returned home after he had squandered all that the father has given him, welcomed him with open arms like a hero much to the chagrin of the good son who stayed behind and continued serving him. In the parable of the workers in the vineyard, the vineyard owner gave equal pay to the 11th hour workers and those who had worked all day. And lastly, in the parable of the wedding feast, the king ordered his men to invite all people, good or bad, to come to the banquet after none of the original invited guests showed up (Fahlbusch et al 1999 p 33). These surprising endings made these parables additionally attractive and unforgettable in the same way that a good movie would be when it ends with a surprising twist. This same technique also makes the reader realize that Jesus Christ was preaching of a God that was more than willing to bend his back and ready to forgive past offenses. Thus, as a teaching tool, the parables employed by Jesus in teaching the people about God and his Kingdom were effective because they were readily comprehensible to the average person on the street, they effectively engaged the audience interest and attention, they have unusual endings and they reinforced and established the authority of Jesus Christ. Most of all, the use of parables, with their stories to represent and convey a heavenly message, made them memorable and ensure their transmission from generations to generations. C.H. Dodd wrote in his book The Parables of the Kingdom “The parables are perhaps the most characteristic element in the teaching of Jesus Christ as recorded in the Gospels. They have, upon them, taken as a whole, the stamp of a highly individual mind, in spite of the re-handling they have inevitably suffered in the course of the transmission. Their appeal to the imagination fixed them in the memory, and gave them a secure place in the tradition” (qtd. Cunningham 1996 p 113). The Reasons Why Jesus Used Parables and their Applicability to Contemporary Times As stated earlier parables were the common tool used in teaching during Jesus’ time. Furthermore, Mark 4:10-12 relays the story when the very disciples of Jesus, all twelve of them, sought explanation from him on his use of parables. His answer was ‘To you has been given the secret of the kingdom of God, but for those outside, everything comes in parables; in order that they may indeed look, but not perceive, and may indeed listen but not understand; so that they may not turn again and be forgiven.” Many scholars perceived this as a very difficult passage and, hence one of the constantly debated one in the NT. A superficial interpretation of the passage would result in a very harsh statement against those who were not intended to be included in the kingdom of God because it explained the use of the parables as intentional to hide their meaning to people who cannot thereafter repent from their sins (Stein 1995 pp 38-39). Robert Stein gave several possibilities for Jesus’ use of parables as a teaching tool: to conceal his teachings; “to illustrate and reveal his messages to his followers,” and; “to disarm his listeners.” The first possible reason can be explained by the fact that Jesus had enemies who were constantly monitoring his actions to find ways with which to destroy him in the public eye and his teachings could be misinterpreted as seditious statements against Rome. Parables therefore served to mask his teachings and expose them less misinterpretations. As was discussed earlier, parables are effective illustrative tools because of the use of imageries and stories and therefore a possible reason for Jesus’ use of parables. The third possible reason simply means that Jesus may have used parables to make his listeners listen first before thinking of resorting to defending themselves. In this way, Jesus was able to impart his message to his listener without the latter suspecting that the message’s aim was to make them realize their fault (1995 pp 39-41). Using parables as a teaching method to contemporary settings therefore will not serve any purpose. One, this is not a common way of teaching and this may alienate students although it will decidedly catch their attention. It could also foster confusion among students and leave the lessons open to many interpretations which is not the objective of education. The teachers’ goal is to explain and make students understand lessons rather than concealing them. In addition, there are many teaching tools now available that can take the place of parables, like visual aids, that can be used to illustrate subjects and topics. In other words, unlike Jesus who had valid objectives in using parables as a teaching tool, the objectives of today’s educator will not be served by the use of parables. References: Cunningham, Phillip J. (1995). Mark: The Good News Preached to the Romans. Paulist Press. Fahlbusch, Erwin & Bromiley, Geoffrey William & Barrett, David B. (1999). The Encyclopedia of Christianity: P-Sh, Translated by Geoffrey William Bromiley. Wm. B. Eerdmans Publishing. Hastings, James & Driver, S R (2004). A Dictionary Of The Bible: Volume II, Part II (I - Kinsman), Edition: illustrated. The Minerva Group, Inc. Lockyer, Herbert (1988). All the Parables of the Bible: A Study and Analysis of the More Than 250 Parables in Scripture. Zondervan. Pentecost, J. Dwight. (1998). The Parables of Jesus: Lessons in Life from the Master Teacher. Kregel Publications. Stein, Robert H. (1995). The Method and Message of Jesus Teachings Edition: revised. Westminster John Knox Press. Read More