JESUS, PARABLES, AND THE BIBLE AS MYTH


The complete rejection of Scripture as inerrant from a biblical criticism perspective naturally leads to the conclusion that much of the Bible is fiction. Whether one uses words like myths, legends, allegories, folktales, or fables, it is still fiction. Obviously this is a huge problem for inerrantists to suggest that any part of the Bible is mythical or simple folklore and Sparks admits this. However, the author states:
Nevertheless, as we have seen already, it is very likely that the Bible contains more fictional literature than some evangelical readers can stomach. If we aim to take the Bible seriously as God’s Word, this leaves us with only one possible solution: perhaps fiction is a more valuable genre for conveying truth than conservative evangelicals normally suppose.*
This is a striking statement to say the least! What proof does Sparks have that fiction can be more valuable than inerrantist “normally suppose?” The parables of Jesus. Because Jesus’ favorite genre of teaching was fiction, Sparks concludes that even though portions of Scripture is not historically accurate that does not mean that it has no valuable. After surveying the message behind the Parable of the Good Samaritan Sparks concludes, “In a very concrete sense, insofar as the parable describes and applies to may historical contexts rather than just one, we can reasonably claim that parables are more historical than conventional historical reports. So works in fictional genres can be quite true, not only theologically but also historically.”**
This argument is problematic and for a scholar who makes careful arguments it is surprising he would go this far. To compare the parables of Jesus to the historical books of the Old Testament is to compare apples and oranges. Jesus and the Gospel writers admit that the parables are simple stories to make a point but are not historical events. However, when the Chronicler writes about certain kings and events, the writer implies that the events actually happened. An honest reading of such passages and books force the reader to admit that, at least to the writers of the Old Testament, the events are historical.
Furthermore, it should be remembered that the parables themselves are told in a historical context. The One telling the parable, Jesus, is a historical person that really told these parables. Of course the parables themselves did not actually happen, but Jesus really did tell these stories. So though the parables are not historical, they were historically told and the Gospel writers assume as much. Oftentimes they introduce the telling of a given parable(s) to historical notes like in Luke 8:4 where Luke notes that a historical crowd “was gathering . . . from town after town” and so Jesus began to speak in parables.
There is one other point that should be added here. If we assume that the “historical” events in the Bible (in both the Old and the New Testament) what does that say about doctrine, the gospel, and God Himself? If doctrine is based on actual events (like Creation, the Fall, and the resurrection) and yet these events ought to be viewed as mythical, then is not our doctrine mythical? What is sin if the Fall is a myth? Does life still have inherent dignity if the creation account is bogus? If God is not the Sovereign and Providential Creator of the universe, as Genesis implies He is, then who is God?*** If we deny the Sovereign acts and interventions of God as recorded in the Bible as historical, then what assurance do we have that God is Sovereign, Providential, Holy, Transcendent, Immanent, Eternal, Jealous, Just, or Loving? If God did not act historically, then does He act historically today?
The implications of what Sparks is presenting here is extremely problematic and dangerous. What is at stake here is more than just the question of the literary genres of the Bible, but the gospel and orthodoxy itself. The cry for considering the Bible as myth has always led to a devaluing and redefining of the gospel and the Christian faith and no matter how hard Sparks may try at preventing that, it will not work.
CONCLUSION
In his effort to offer an alternative to the doctrine of Scripture that takes more seriously the conclusion of scholars, Sparks only reaffirms the many problems of adopting the many claims against the inerrancy of Scripture. If one wants to know why the doctrine of inerrancy is imperative, then read those who reject it. When one rejects the inerrancy of Scripture, the gospel immediately begins to unravel. Though Sparks offers a carefully articulated book, well written with a respectable tone, his argument is extremely dangerous and problematic. Unless Christians affirm a traditional view of Scripture they will inherently reject an orthodox view of the gospel. It has always been this way and what Sparks offers here isn’t a compromise but a reminder as to why inerrancy remains central to the belief system of many Christians.
* Kenton Sparks,
God's Word in Human Words: An Evangelical Appropriation of Critical Biblical Scholarship
, 214-215.
** Ibid., 215. Emphasis authors.
*** It should be noted here that Sparks does reject a traditional understanding of Creation and has written favorably on the BiosLogos website that promotes Theistic Evolution. Clearly, then, Sparks rejects young-earth creationism and the historicity of Adam and Eve.
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