According to Marcus Borg, “A parable is a story cast alongside life to encourage the audience to see things differently” (Marcus Borg, Jesus: The Life, Teaching, and Relevance of a Religious Revolutionary, New York: HarperCollins, 2008, p. 259).
Similarly, C.H. Dodd describes the parable as “a metaphor or simile drawn from nature or common life, which captivates the hearer through its vividness or strangeness, leaving enough ambiguity about its precise meaning to stimulate active thought” (C.H. Dodd, The Parables of the Kingdom, New York: Scribner, 1961, p. 5).
As modern readers, we must critically examine and sometimes "unread" certain New Testament texts. Among these, some post-Pauline texts may exemplify repressive social relations, particularly through the so-called household codes. These codes regulate various household relationships, including those between masters and slaves, husbands and wives, and parents and children. A notable example is the subordinate position of women described in 1 Timothy 2:11-15. In analyzing these household codes and texts that degrade women, we must read, reread, and reconsider their meanings, because their ultimate significance is not dictated by historical context or current authority.
Interpretation is inherently a politically conscious act, requiring us to take a clear stance. Texts that are abusive or sexist need to be identified and rejected. During the stages of reading and rereading, we should ask why these seemingly outdated texts existed within the early church. This reflective process enables us to understand past events and engage critically with the contexts of both then and now.
Another important text to consider is 1 Corinthians 14:33b-36, which is often viewed as an “interpolation.” This term refers to a passage that may have been inserted later by an editor, possibly long after Paul’s death. Similar interpolations can be found in 1 Timothy 2:11-15. In fact, when examining Paul’s undisputed letters—seven in total—there are no instances of degrading remarks about women. On the contrary, Paul even refers to a woman as an apostle in Romans 16:7, and Galatians 3:28 presents a radical view of gender relations. Therefore, it may be necessary for readers to 'unread' 1 Corinthians 14:33b-36, as it does not reflect Paul’s true voice or theology.
Regarding the Gospels, one specific passage that comes to mind is Mark 9:1. This verse presents a different challenge; readers must engage with it, reflect on it, and reconsider their interpretations. While some believe it to be a saying of Jesus, others argue that it is a Markan addition or creation. In either case, understanding what this apocalyptic statement meant in the first century CE, as well as its relevance today, requires effort. Ultimately, readers need to make a decision about this text and interpret it for contemporary society, which may involve setting aside previous interpretations.
