Understanding the Parables

When we interpret a parable, the goal should not be to “explain it” in clearer language than Jesus used, but to reawaken the experience it provoked when Jesus first told it. José Pagola

Introduction - Understanding the Parables

In his book Jesus: An Historical Approximation, the Spanish theologian, José Pagola writes the principal reason Jesus lived on earth was to proclaim the existence of the reign of God, a phrase connoting a life of mercy, compassion, and justice for all.[1]

Pagola writes:

“Jesus did not directly explain his experience of the reign of God. Apparently, it was hard for him to describe conceptually what he felt within him. He didn’t use the language of the scribes in his dialogue with the Galilean peasants. He didn’t use the solemn style of the priests in Jerusalem. He used the language of the poets. With infinite creativity he invented images, constructed beautiful metaphors, and suggested comparisons; above all he was a master storyteller whose parables captivated his listeners. The best way to get inside Jesus’ experience of the reign of God is to take a walk through the fascinating world of these stories.”[2]

However, these stories may not be as simple as they first appear. Life is more than meets the eye. Pagola:

“Jesus had to teach them (the Galileans) to grasp the saving presence of God in a different way, and he began by suggesting that life is more than meets the eye. While we go on distractedly living the life we see in front of us, something mysterious is happening at the heart of existence. Jesus showed them the Galilean fields: while they were walking along the paths without seeing anything special, something was happening in the soil; the seeds were being transformed into a beautiful harvest. The same thing was happening at home. Daily life went on as usual, but something was secretly happening in the bread dough the women mixed every morning; soon the whole loaf would rise. That’s the way the reign of God works. Its saving power was already at work in their lives, mysteriously transforming everything. Can life really be like that? Is God quietly acting in the inner core of our own lives? Is that the ultimate secret of life?” [3]

Pagola’s comments are apt, is God quietly acting in the inner core of our own lives? Is that the ultimate secret of life? Perhaps it is. As the 15th century mystic, Meister Eckhart wrote, “God is a great underground river that no one can dam up and no one can stop.” [4]

The structure of the parables

As the Irish writer and priest, Diarmuid O’Murchu explains [5], there are three categories to consider when dealing with a parable:

a) The Story – oftentimes easily told and remembered

b) The Allegory – a further explanation using the story to teach a moral or religious lesson

c) The Parable – the hidden, subverted meaning that the adult hearer must discover for oneself.

O’Murchu observes that many parables in the bible are only allegories; parables are for adults, not intended for children. With hidden and subversive meanings, the parables are meant to challenge preconceived assumptions and beliefs.

O’Murchu quotes Sean Freyne:

“Just at the point in the story line when the reader is lured into its internal logic, the parable takes an unexpected and unforeseen twist, and one is left wondering what the point really was. As a pedagogic device, this unusual twist in the story line engages the hearer’s imagination to rethink their own presuppositions and re-evaluate their notions of what the “Kingdom of God’ might really be like.” [6]

Further, we need to be aware of potentially inaccurate reporting of the parables; O’Murchu:

“Catechists try to simplify parables to make them more accessible to children (preachers tend to do the same thing), when Jesus actually used such stories to engage adult followers in adult-based discipleship in the service of an adult God. The call to mature adulthood is deeply inscribed into the parabolic landscape. To honour their subversive intent, along with their adult challenges, the following elements of parables need more discerning attention:

• The Gospel writers themselves seem to have departed significantly from the original purpose of the parables as Jesus told them.
  

• The Gospel writers – or other editors – tend to spiritualise and moralise the original stories, undermining their foundational; political, economic, and spiritual counter-culture.
  

• The tendency to allegorise the parables – that is, make ethical or spiritual comparisons based on them – frequently undermines and distorts the liberating empowerment of the original story.
  

• Interpretations that equate Jesus (or God) with the leading character (the king, the landlord) not only distract from the foundational message but mark a serious departure from the nonimperial vision of the new reign of God.
  

• Colonial mimicry – depicting God or Jesus as an imperial figure – features in many of the parables. This is more likely an editorial gloss rather than behaviour that the historical Jews would have adopted.
  

• Many parables adopt dualistic splitting (sheep v. goats; wise v. foolish virgins), a literary and cultural tactic of the time that the Hebrew Jesus is unlikely to have used.” [7]

An example.

Rethinking presuppositions requires the adult to ask discerning questions. Drawing on Luke 11:5-8 as an example (the story of a traveller seeking assistance late at night when the household is asleep, see appendix), O’Murchu explains that our identity is all inclusive, expanding far beyond ourselves [8]:

• Initially, my view of myself is I belong and I am - but

• my identity is interwoven with my household, and

• each household belongs to a village, and

• each village is part of a bioregion, and

• all bioregions together make up Planet Earth, and

• the Earth is sustained by the Universe.

Jesus operated out of an expansive, large worldview undeniably rooted in the whole of creation. Who has thought of their own identity in these terms? What are the consequences of such an expansive sense of one’s identity?

O’Murchu claims that all parables ultimately point to the interconnectedness of us all, our planet and our ecology. Searching for deeper meaning, beyond cultural values and individualistic thinking founded in “I am” leads to a deeper appreciation of the universe and the story of creation. The initial story expands into a parable and ultimately into the cosmic horizon of our faith, a faith that is not about the human person and the salvation of our soul, but a person in relationship with others and integrated more deeply into the story of God’s creation.

Pope Francis, Laudato Si:

“It cannot be emphasised enough how everything is interconnected. It follows that the fragmentation of knowledge and the isolation of bits of information can actually become a form of ignorance, unless they are integrated into a broader vision of reality. (no. 138).

Nature cannot be regarded as something separate from ourselves or as a mere setting in which we live. We are part of nature, included in it and thus in constant interaction with it. (no. 139).”

Towards an adult faith

O’Murchu writes:

“The Gospel writers themselves allegorise many of the parables, using them as stories to highlight the salvation wrought by Jesus over against the rejection he suffered at the hands of the Jews – an anti-Semitic interpretation that several scholars today reject.” [9]

“Parables…. a kind of wake-up call from passive dependency to proactive collaboration, a new level of adult maturity of faith, with substantial implications for life then and now. Rarely have commentaries even named this central feature of the parables. Commentators as well as preachers and teachers tend to emphasise the ordinariness and simplicity of the parable narratives, even making them accessible to children. But to discern the deeper, complex, and subversive meaning of the parable requires a great deal of adult intellect and a well-developed capacity for adult discernment.”[10]

His remarks are supported by Levine [11]:

“The parable should disturb. If we hear it and are not disturbed, there is something seriously amiss with our moral compass. It would be better if we perhaps started seeing the parable not as about heaven and hell or final judgement, but about kings, politics, violence, and the absence of justice. If we do, we might be getting closer to Jesus.”

Consider the parable of the Workers in the Vineyard (Matt. 20:1-16, see appendix). Pagola and O’Murchu present alternative views. The landlord is frequently depicted as God, exemplifying a sense of justice and generosity that defies the normative practice of paying people in accordance with the service they have rendered. Pagola acknowledges that the rich vineyard owner (rather than his administrator as one would expect) comes personally to the square to recruit the workers and returns during the day to recruit additional workers to ensure their employment. However, Pagola also writes “He goes up to a group of workers, settles with them on the wage of one denarius, and puts them to work in his vineyard. It’s not much, but it’s enough to supply the needs of a peasant family for at least one day.” [12]

O’Murchu presents a different view. “When one better understands the exploitative employment practices of the time, and the precarious plight of the expendables; then we expose the blatant exploitation and economic oppression embodied in this narrative. In the name of companionship of empowerment, another interpretation is needed, one more likely to be congruent with the historical Jesus as champion of the poor and oppressed. While the story at its face value can be heard in rhetorical prose, the truth of the parable is much more subtle and subversive.” As demonstrated by O’Murchu’s use of poetry: [13]

The Generous Extortionist

The money he promised was not very much,

But at least ‘t would keep hunger at bay.

Nor did I expect we would still be at work

Right through to the end of the day.

Nor did any foresee the trick he would play

Exploiting our meagre resource.

CHORUS: ‘I’ll do what I like with what is my own,

My generous spirit you treat with such scorn.

Take what is yours and go!’

Because we complained, we’re often denounced

As selfish and greedy beside.

To question the power of a system in place

Yourself you set up to deride.

To destabilize the values supreme

And scorn the rhetoric so cruel:

CHORUS:

Most sickening of all is the rhetoric’s twist,

Depicting a generous crook.

We saw through the bullshit he sought to exploit

Whatever our ultimate luck.

And we tried to maintain a dignified stance

As he ranted imperial spake:

CHORUS:

Despite all our setbacks and daily despair,

The Gospel still honours our plight.

And our yearning for justice will one day outwit

The Ravage who seeks to exploit

Exposing corruption we must never cease,

The truth for our lives we will risk.

CHORUS:

Although we’re the victims who lost once again

And some feel embittered to rue.

Our hunger for justice is strongly enforced

For a freedom we further pursue.

We believe in our hearts a new day will dawn,

God’s justice will surely break through.

Conclusion

Perhaps the final word should be as expressed in this personal reflection by O’Murchu:

“It strikes me that the parables are archetypal stories that evoke a fierce awakening in the hearers. The intention of the narrator seems to be one of shaking people out of complacency, particularly seeking to transcend the numbness of spirit that is consequent upon the disempowerment of oppression.

Volumes have been written about Jesus’s parables, with divergent views on their interpretation. Throughout much of Christendom we have sought to make the parables simple, and particularly accessible for children to understand, which I consider a very dangerous, even idolatrous accommodation. The parables were likely never intended for children but rather for adults coming of age, invited to engage the demoralising powers of oppression and exploitation. These stories are dangerously disturbing, ultimately aimed at liberation and empowerment of all who feel weighed down by injustice and powerless.

Scholars will probably never come to terms with the vision of the parables, and neither will the hearers. At stake is an unceasing invitation to transgressive engagement and subversive empowerment.” [14]

And this observation:

“The evangelists themselves seem to have missed the subversive, empowering, liberating message of the parables. Perhaps they knew Jesus’s original intent but found it too explosive to retain; instead, they opted for the safer, milder engagement of the allegory.” [15]

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Discussion Questions

1. Is God quietly acting in the inner core of our own lives? Is that the ultimate secret of life?

What do you think? If you agree, how do you think this happens?

2. In the light of this information, do you have a different view on any of the parables?

3. What is your favourite parable and why?

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FAQs Understanding the Parables

What are parables and why did Jesus use them in his teaching?

St Lucia Spirituality points out that parables are stories loaded with metaphor, everyday imagery, and layered meaning. Jesus used them to teach truths that can’t be pinned down by logic alone - they invite reflection, provoke the heart, and open space for mystery. They also allowed listeners to engage not just with doctrine, but with life experiences they already know.

How do parables function as spiritual mirrors rather than just lessons?

According to St Lucia Spirituality, parables are less about moralizing and more about showing what is already inside us. When a parable speaks of seeds, or lost sons, or mustard seeds, it reflects our own hopes, fears, judgments, fragility, compassion. Listening well, one sees one’s own doubts, brokenness, and longing. This mirror effect is key to transformation because it invites honesty, not perfection.

Why is interpreting parables challenging, and what helps unlock their meaning?

St Lucia Spirituality explains that parables work in paradox - they hide and reveal. Cultural distances, translation, inherited theology, and assumptions can dull the imagery. To unlock meaning one needs humility, awareness of one’s own worldview, reading both with and after tradition, asking what the parable says to you today. Practices like meditation on the parable, group reflection or lectio divina help awaken layers.

What themes commonly appear across many parables, and how do they shape spiritual growth?

St Lucia Spirituality observes common threads: service, forgiveness, God’s reign (or kingdom), reversal of expectations, inclusion of the excluded, and urgency of inner transformation. These themes shift listeners away from mere moralism toward love, justice, compassion. Growth happens when one takes these themes off the page and lives them - forgiving when hard, embracing the outsider, speaking truth, living generously.

How can someone today embody the parables in everyday life rather than seeing them as ancient texts only?

According to St Lucia Spirituality, embodying parables means treating stories as invitations: forgive someone who hurt you, show kindness to those nobody sees, take risks of compassion, question cultural norms, serve quietly, speak truth even if unpopular. It also means letting the stories shape your imagination - what you fear, what you hope, what you call holy. Over time faith becomes less about belief alone and more about living parabolic presence in the world.

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About the Author - Robert Van Mourik

Robert, a co-founder and guiding presence within St Lucia Spirituality, brings a wealth of insight and dedication to our community. While his roots lie in the Catholic tradition, Robert's spiritual journey has been one of profound inquiry and introspection, spanning many decades in search of what he terms "a coherent worldview."

Drawing inspiration from luminaries such as Anthony de Mello, Richard Rohr, Diarmuid O’Murchu, and Ilia Delio, Robert's quest for spiritual truth has been shaped by the wisdom gleaned from countless authors and mentors. Their insights have served as guiding beacons, illuminating the path towards deeper understanding and connection.

It was in the shared bond of seeking spiritual growth that Robert first crossed paths with John, their encounters over coffee in 2012 marking the genesis of a transformative journey. These intimate gatherings, fuelled by conversations on influential books and the evolving landscape of their perspectives, soon blossomed into vibrant small groups and virtual meetings on platforms like Zoom.

Through newsletters, discussion papers, and a shared commitment to fostering meaningful dialogue, Robert has played an instrumental role in nurturing the thriving community of seekers within St Lucia Spirituality. His dedication to facilitating growth, exploration, and connection reflects the essence of the community's ethos - a journey of discovery and transformation, embarked upon together.

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Footnotes:

1 Pagola, Jesus: An Historical Approximation, 99-100

2 ibid, 123

3 ibid, 128

4 Meister Eckhart, Wrestling with the Prophets, Matthew Fox

5 See O’Murchu’s video “The Wisdom of the Parables”

6 Sean Freyne, The Jesus Movement and Its Expansion: Meaning and Mission, 2014, 161

7 Diarmuid O’Murchu, When the Disciple Comes of Age, 133-4

8 For a fuller discussion see also, 137-13

9 O’Murchu, ibid, 136

10 O’Murchu, ibid, 132

11 Amy-Jill Levine, Short Stories of Jesus, 282

12 Pagola, ibid, 139

13 O’Murchu, ibid, 134-6

14 O’Murchu, ibid, 143

15 O’Murchu, ibid, 145

August 2023