The Gospel in Parable: Metaphor, Narrative and Theology in the Synoptic Gospels - John R. Donahue

...that looks at parables in the three synoptic gospels Matthew, Mark and Luke (parables as a rule are not found in John; this of course is subject to interpretation). The parables in these gospels, as the gospels themselves, take on different aspects that lend themselves to multiple interpretations.

Before looking at each gospel individually, Donahue looks at parables generally by asking the question, 'How does a parable mean?' This ...
...important insight about parables. 'Through the language of Jesus we are in contact with his imagination as it brings to expression his self-understanding of his mission and his struggle with the mystery of his Father's will.' Donahue likens parables both to stories and to poetry in the way they can have meaning without a dry, academic or scientific exposition of facts. Parables as text become somewhat problematic on several levels: the language and ... more

Donahue's book 'The Gospel in Parable' is an interesting text that looks at parables in the three synoptic gospels Matthew, Mark and Luke (parables as a rule are not found in John; this of course is subject to interpretation). The parables in these gospels, as the gospels themselves, take on different aspects that lend themselves to multiple interpretations.

Before looking at each gospel individually, Donahue looks at parables generally by asking the question, 'How does a parable mean?' This question might at first glance seem grammatically incorrect, but it highlights an important insight about parables. 'Through the language of Jesus we are in contact with his imagination as it brings to expression his self-understanding of his mission and his struggle with the mystery of his Father's will.' Donahue likens parables both to stories and to poetry in the way they can have meaning without a dry, academic or scientific exposition of facts. Parables as text become somewhat problematic on several levels: the language and underlying assumptions thereof differs from today's language; parables today are viewed as written text rather than oral stories; parables as stories fall victim occasionally to the same kinds of problems that stories generally have with regard to plot, character, and context. However, for all their weaknesses, often in true parabolic fashion, they exhibit a timeless strength that continues to speak to people in new ways.

Donahue suggests that Ricoeur's analysis of parables following the pattern of orientation, disorientation and reorientation shows that for all the realism inherent in the parables, it is precisely their ability to shatter through familiar imagines with new and strange twists that give parables their power. Similarly, the narrative theological style that is part and parcel of gospel parables matches in many ways the patterns of everyday life and the stories of the lives of those who hear the parable stories.

Donahue devotes a chapter each to the parables of Mark, of Matthew and of Luke. In Mark, Donahue looks at the parables in Mark 4 (mysteries of the kingdom), Mark 12 (salvation history) and Mark 13 (community life between 'times'). Many of the parables in Mark deal with seeds and growth. 'The seed parables acquire a christological overtone and function as parables of hope for the community. Just as the seed has its own power and dynamism which is revealed in the harvest, so too does the mystery of the kingdom.' Other parables such as the fig tree, the doorkeeper and the wicked tenants illustrate aspects of communal life and the kind of message Jesus was sent to impart, the kind of gospel the community is called to embrace.

Matthew has far more parables than Mark. It shares four with Mark, nine with Luke, and has ten unique to itself. Matthean parables are far more likely than Mark to have human actors and situations - there is less a tendency to go with metaphors taken from nature. Matthew also seems to have a greater tendency to set up a contrast and reversal of fortune. Being concerned with human agents, justice emerges as a principle topic. These are not always 'common sense' justice parables - the story of the labourers in the vineyard strikes at the heart of fairness for most people who work for an hourly wage.
Matthew also has many eschatological parables looking toward the end times.

The gospel of Luke has more parables than any other gospel, including some like the Good Samaritan (perhaps the most popular of parables) which are unique to Luke. 'With Luke we enter a world different from that of Matthew and Mark. The drama in Luke's parables arises less from the mystery of nature or the threat of judgment than from the mystery of human interaction.' Most parables in Luke occur during the 'travel narrative' section -- while Jesus is 'on the way'.

The final chapter draws many of the details and major themes together to look at a more comprehensive voice of the gospels in parable. There is no single, unified voice here, but a diversity of voices akin to a choir, all singing toward the same music, while each having something unique and wonderful to add. Donahue shows that parables are not unique to Christian spirituality - in religious traditions where parables play a large part, such as rabbinic Judaism, Sufism, and Buddhism, they are an integral part of the director-student relationship in communicating a tradition, in the quest for self-understanding and in directing a person to the mystery of God. Donahue's final notes are toward those who preach today using parabolic material - he urges the preachers to stay true to the spirit of parables by preaching in an open-ended and metaphorical way.

Donahue's writing style is clear and concise. The organisation of the book is good, with several indexes and an extensive bibliography of other books on parable material and other biblical studies. This is a very useful book for preachers, students, scholars, and others who want greater insight into one of the primary teaching methods of Jesus.

John Donahue, S.J. is a professor of New Testament at the Jesuit School of Theology, Graduate Theological Union, Berkeley, California. 

...less