10G RELIGIOUS EDUCATION TEACHER GUIDE. The Teachings of Jesus LEARNING STRAND: SCRIPTURE AND TRADITION PROGRAMME

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1 The Teachings of Jesus LEARNING STRAND: SCRIPTURE AND TRADITION RELIGIOUS EDUCATION PROGRAMME FOR CATHOLIC SECONDARY SCHOOLS IN AOTEAROA NEW ZEALAND 10G TEACHER GUIDE

2 THE LOGO The logo is an attempt to express Faith as an inward and outward journey. This faith journey takes us into our own hearts, into the heart of the world and into the heart of Christ who is God s love revealed. In Christ, God transforms our lives. We can respond to his love for us by reaching out and loving one another. The circle represents our world. White, the colour of light, represents God. Red is for the suffering of Christ. Red also represents the Holy Spirit. Yellow represents the risen Christ. The direction of the lines is inwards except for the cross, which stretches outwards. Our lives are embedded in and dependent upon our environment (green and blue) and our cultures (patterns and textures). Mary, the Mother of Jesus Christ, is represented by the blue and white pattern. The blue also represents the Pacific Annette Hanrahan RSCJ Cover: Jesus speaks to the crowd GETTY IMAGES/DESIGN PICS/KELLY REDINGER

3 UNDERSTANDING FAITH YEAR 10 This book is the Teacher Guide to the following topic in the UNDERSTANDING FAITH series 10G THE TEACHINGS OF JESUS TEACHER GUIDE

4 Copyright 2003 by National Centre for Religious Studies No part of this document may be reproduced in any way, stored in a retrieval system, or transmitted by any means, without prior permission of the publishers. Imprimatur: Leonard Boyle DD Bishop of Dunedin Episcopal Deputy for Religious Studies October 2002 Authorised by the New Zealand Catholic Bishops Conference Published by: National Centre for Religious Studies Catholic Centre P O Box 1937 Wellington New Zealand Printed by: Tablet Colour Print 39 Crawford Street Dunedin New Zealand Māori terms are italicised in the text. The first time a Māori term occurs its English meaning appears in brackets after it. A Māori glossary at the back of the book gives a more detailed explanation of these terms and provides a guide for their pronunciation.

5 CONTENTS Introduction to the Topic... 2 Part One: Jesus the Teacher Part Two: The Power of Stories Part Three: Parables and the Reign of God Part Four: Parables of the Return Part Five: Parables New and Old Part Six: The Sayings and Sermons of Jesus Part Seven: The Great Prayer and the Great Commandment Part Eight: Follow Me Glossary of General Terms Glossary of Māori Terms Acknowledgements

6 TOPIC 10G: THE TEACHINGS OF JESUS LEARNING STRAND: SCRIPTURE AND TRADITION INTRODUCTION TO THE TOPIC This book contains the teacher material for Topic 10G The Teachings of Jesus which forms the Scripture and Tradition Strand of the Understanding Faith programme at year ten. The study of topics in the Scripture and Tradition Strand is intended to enhance students understanding of the nature and significance of sacred Scripture and the living Tradition of the Church in passing on God s selfrevelation in Hehu Karaiti (Jesus Christ). This teacher material should be read alongside the following: The Religious Education Curriculum Statement for Catholic Secondary Schools in Aotearoa New Zealand. The student resource book for 10G The Teachings of Jesus. The student write-on activities for 10G The Teachings of Jesus in the year ten student workbook. The supplementary material and activities on the website. Jesus Christ gave a new shape to history. Through his life, teaching, death and Te Aranga (Resurrection), Jesus proclaimed the Good News of God s salvation and called all people to come together as the renewed people of God. By responding through conversion and faith to Jesus announcement, people share in God s reign where they discover the mystery and the gift of God's aroha (love). Through his words and actions Jesus brought about Te Rangatiratanga (the reign of God). While it is possible to distinguish between what Jesus said and what he did, together these two aspects of his public ministry serve as one great sign of God s saving work in our world. Thus, while this topic explores the content and the manner of Jesus spoken teachings (his parables, short sayings, extended discourses and prayer) and examines the implications of his message today, especially as it might apply to students in year ten, it needs to be remembered that any discussion of Jesus teachings should be in the context of his actions (his healings and other miracles, and also his prophetic actions, e.g. the cleansing of the Temple). The teachings should also be considered in the context of Jesus Passion, Death and Resurrection. 2

7 When speaking of Jesus teaching, it is also important to distinguish between what is known as kerygma (preaching and proclamation) and didache (instruction). While kerygma refers to Jesus announcement of God s saving actions in the world, didache is used to describe specific instructions and teachings that Jesus gave his followers. Most experts agree that Jesus in his own time and place was a well-respected and popular teacher. Although his gifts were unique, Jesus approach to teaching most resembled that of a rabbi of the Pharisees. Ultimately he was rejected both by the establishment and many of the people, but this rejection was not because of his teachings, which though original, were not contrary to other ethical teachings circulating at the time. Jesus was rejected by the religious establishment because he identified his words and actions with those of Te Atua (God), and as a consequence was condemned as a blasphemer. The people rejected him because Jesus claims to power did not live up to popular expectations of the Messiah. A reading of Nga Rongopai (the Gospels) shows that much of Jesus teaching was in the form of parables powerful stories through which he challenged his original audience (and still challenges us today) to think, and think again. The purpose of many of these parables was to lead people to make decisions, which though they would bring them into Te Rangatiratanga were nonetheless difficult and demanding. The emphasis in this topic is on the parables of Jesus. Through exposure to a variety of Jesus stories students will be invited to discover the message that Jesus came to bring. As they come to know and understand the parables, students will recognise that Jesus made use of local traditions and customs in his teaching. They will also reflect on the sorts of stories that Jesus might tell in order to communicate his message if he was living among us today. More importantly, as their understanding deepens, students will be challenged to examine their own values in the light of Jesus teaching. Although the parables of Jesus are the central focus of this topic, students will also be introduced to other aspects of his teaching, including the short sayings, the sermons or discourses, and karakia (prayer). ACHIEVEMENT AIMS In this topic students will gain and apply knowledge, skills, values and attitudes to understand: 1. The content and manner of Jesus teachings. 2. The implications of Jesus message for his own time and today. 3. That the foundation of Jesus teaching is aroha. 3

8 ACHIEVEMENT OBJECTIVES Students will be able to: 1. Recognise that Hehu Karaiti (Jesus Christ), the Son of God, announced the Good News of the reign of God and taught people about it. 2. Recognise the power of stories and understand ways in which Jesus used parables to communicate his message about Te Rangatiratanga. 3. Identify and understand other ways in which Jesus communicated his teachings including the Beatitudes, various of his sayings, the Lord s Prayer, and the Great Commandment. 4. Recognise that Jesus continues to invite people to follow him by challenging them to live lives of love and to keep his commandments. CHURCH TEACHINGS AND LINKS WITH CHURCH DOCUMENTS Underpinning the four achievement objectives for the topic are important teachings of the Church. Where possible direct links with the Catechism of the Catholic Church have been established and quotations used to highlight the relationship between the various achievement objectives and the Church teachings that they embody. On occasions, other Church documents are referred to and quoted. In all cases the official translations of Church documents have been used, but where necessary changes have been made so that the language is gender inclusive. Achievement Objective 1 Students will be able to recognise that Jesus Christ, the Son of God, announced the Good News of the reign of God and taught people about it. Church Teaching Jesus announced the kingdom or reign of God on earth. Jesus calls everyone to be part of Te Rangatiratanga. The reign of God is especially for the poor, the outcasts and sinners, with whom Jesus closely identifies. Jesus accompanies his teaching about the reign of God with works, wonders and signs which show that he makes Te Atua present. Catechism and Church Document Links To carry out the will of the Father, Christ inaugurated the kingdom of heaven on earth and revealed his mystery to us; by his obedience he brought about the redemption. (Dogmatic Constitution on the Church 3) 4

9 Christ stands at the heart of this gathering of men into the "family of God". By his word, through signs that manifest the reign of God, and by sending out his disciples, Jesus calls all people to come together around him. But above all in the great Paschal mystery his death on the cross and his Resurrection he would accomplish the coming of his kingdom. "And I, when I am lifted up from the earth, will draw all people to myself." Into this union with Christ all people are called. (CCC 542) Everyone is called to enter the kingdom. First announced to the children of Israel, this messianic kingdom is intended to accept people of all nations. To enter it, one must first accept Jesus' word: The word of the Lord is compared to a seed which is sown in a field; those who hear it with faith and are numbered among the little flock of Christ have truly received the kingdom. Then, by its own power, the seed sprouts and grows until the harvest. (CCC 543) The kingdom belongs to the poor and lowly, which means those who have accepted it with humble hearts. Jesus is sent to preach good news to the poor ; he declares them blessed, for theirs is the kingdom of heaven. To them the little ones the Father is pleased to reveal what remains hidden from the wise and the learned. Jesus shares the life of the poor, from the cradle to the cross; he experiences hunger, thirst and privation. Jesus identifies himself with the poor of every kind and makes active love toward them the condition for entering his kingdom. (CCC 544) Jesus invites sinners to the table of the kingdom: "I came not to call the righteous, but sinners". He invites them to that conversion without which one cannot enter the kingdom, but shows them in word and deed his Father's boundless mercy for them and the vast "joy in heaven over one sinner who repents". The supreme proof of his love will be the sacrifice of his own life "for the forgiveness of sins". (CCC 545) Jesus accompanies his words with many "mighty works and wonders and signs", which manifest that the kingdom is present in him and attest that he was the promised Messiah. (CCC 547) The signs worked by Jesus attest that the Father has sent him. They invite belief in him. To those who turn to him in faith, he grants what they ask. So miracles strengthen faith in the One who does his Father's works; they bear witness that he is the Son of God. But his miracles can also be occasions for "offence"; they are not intended to satisfy people's curiosity or desire for magic. Despite his evident miracles some people reject Jesus; he is even accused of acting by the power of demons. (CCC 548) By freeing some individuals from the earthly evils of hunger, injustice, illness and death, Jesus performed messianic signs. Nevertheless he did not come to abolish all evils here below, but to free people from the gravest slavery, sin, which thwarts them in their vocation as God's sons and daughters and causes all forms of human bondage. (CCC 549) 5

10 Achievement Objective 2 Students will be able to appreciate the power of stories and understand ways in which Hehu used parables to communicate his message about the reign of God. Church Teaching Jesus used powerful stories called parables to show people how Te Atua relates to the world and to creation. One of Jesus most powerful stories is the parable of The Lost (Prodigal) Son, which tells of conversion, repentance, and the loving mercy of God. In his parables Jesus shows us what Te Rangatiratanga is like. Jesus parables show us how we need to live if we are to be part of God s reign. Jesus parables are often puzzling and challenge people to make lifechanging decisions. Jesus parables apply to our lives today just as they did to the people of his own time. Catechism and Church Document Links The process of conversion and repentance was described by Jesus in the parable of the prodigal son, the centre of which is the merciful father: the fascination of illusory freedom, the abandonment of the father's house; the extreme misery in which the son finds himself after squandering his fortune; his deep humiliation at finding himself obliged to feed swine, and still worse, at wanting to feed on the husks the pigs ate; his reflection on all he has lost; his repentance and decision to declare himself guilty before his father; the journey back; the father's generous welcome; the father's joy all these are characteristic of the process of conversion. The beautiful robe, the ring, and the festive banquet are symbols of that new life pure, worthy, and joyful of anyone who returns to God and to the bosom of his family, which is the Church. Only the heart of Christ who knows the depths of his Father's love could reveal to us the abyss of his mercy in so simple and beautiful a way. (CCC 1439) Jesus' invitation to enter his kingdom comes in the form of parables, a characteristic feature of his teaching. Through his parables he invites people to the feast of the kingdom, but he also asks for a radical choice: to gain the kingdom, one must give everything. Words are not enough, deeds are required. The parables are like mirrors for men and women: will they be hard soil or good earth for the word? What use have they made of the talents they have received? Jesus and the presence of the kingdom in this world are secretly at the heart of the parables. One must enter the kingdom, that is, become a disciple of Christ, in order to "know the secrets of the kingdom of heaven". For those who stay "outside", everything remains enigmatic. (CCC 546) 6

11 Achievement Objective 3 Students will be able to identify and understand other ways in which Jesus communicated his teachings including the Beatitudes, various sayings, the Lord s Prayer, and the Great Commandment and continues to challenge us. Church Teaching The Sermon on the Mount shows Jesus to be the fulfilment of the Law. The Beatitudes are at the heart of Jesus teaching and tell us what we need to do to achieve genuine happiness and share in the reign of God. The Beatitudes tell us that true happiness comes from Te Atua alone. The "I am" sayings reveal Jesus to be the Son of God. The Lord s Prayer, which comes from Jesus, the model of prayer, summarises the whole of the Gospel and is the most perfect of karakia. In the first three petitions of the Lord s Prayer we show our whakapono (faith) and trust in God and draw closer to the Father, through Hehu Karaiti; in the second four we place our needs before Te Atua. Love of God, neighbour and self is at the heart of Jesus teaching. All of the Law and the prophets can be summed up in two commandments love God and love your neighbour. Catechism and Church Document Links The Sermon on the Mount At the beginning of the Sermon on the Mount Jesus issued a solemn warning in which he presented God's law, given on Sinai during the first covenant, in light of the grace of the New Covenant: Do not think that I have come to abolish the law or the prophets: I have come not to abolish but to fulfil. For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law, until all is accomplished. Therefore, whoever breaks one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven. (CCC 577) The Law of the Gospel fulfils the commandments of the Law. The Lord's Sermon on the Mount, far from abolishing or devaluing the moral prescriptions of the Old Law, releases their hidden potential and has new demands arise from them: it reveals their entire divine and human truth. It does not add new external precepts, but proceeds to reform the heart, the root of human acts, where man chooses between the pure and the impure, where faith, hope, and charity are formed and with them the other virtues. The Gospel thus brings the Law to its fullness through imitation of the perfection of the heavenly Father, through forgiveness of enemies and prayer for persecutors, in emulation of the divine generosity. (CCC 1968) 7

12 The Beatitudes The Beatitudes are at the heart of Jesus' preaching. They take up the promises made to the chosen people since Abraham. The Beatitudes fulfil the promises by ordering them no longer merely to the possession of a territory, but to the Kingdom of heaven: Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they shall be comforted. Blessed are the meek, for they shall inherit the earth. Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. Blessed are the merciful, for they shall obtain mercy. Blessed are the pure in heart, for they shall see God. Blessed are the peacemakers, for they shall be called children of God. Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven. Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven. (CCC 1716) The Beatitudes respond to the natural desire for happiness. This desire is of divine origin: God has placed it in the human heart in order to draw us to the One who alone can fulfil it: We all want to live happily; in the whole human race there is no one who does not assent to this proposition, even before it is fully articulated. How is it, then, that I seek you, Lord? Since in seeking you, my God, I seek a happy life, let me seek you so that my soul may live, for my body draws life from my soul and my soul draws life from you. God alone satisfies. (CCC 1718) The I am Sayings Jesus said: "I am the living bread that came down from heaven; if any one eats of this bread, he will live for ever;... he who eats my flesh and drinks my blood has eternal life and... abides in me, and I in him" (Jn 6:51, 54, 56). (CCC 1406) Jesus says: "I am the vine, you are the branches. He who abides in me, and I in him, he it is that bears much fruit, for apart from me you can do nothing". The fruit referred to in this saying is the holiness of a life made fruitful by union with Christ. When we believe in Jesus Christ, partake of his mysteries, and keep his commandments, the Saviour himself comes to love, in us, his Father and his brethren, our Father and our brethren. His person becomes, through 8

13 the Spirit, the living and interior rule of our activity. "This is my commandment, that you love one another as I have loved you." (CCC 2074) Jesus links faith in the resurrection to his own person: "I am the Resurrection and the life". It is Jesus himself who on the last day will raise up those who have believed in him, who have eaten his body and drunk his blood. Already now in this present life he gives a sign and pledge of this by restoring some of the dead to life, announcing thereby his own Resurrection, though it was to be of another order. He speaks of this unique event as the "sign of Jonah," the sign of the temple: he announces that he will be put to death but rise thereafter on the third day. (CCC 994) The Word became flesh to be our model of holiness: "Take my yoke upon you, and learn from me". "I am the way, and the truth, and the life; no one comes to the Father, but by me". On the mountain of the Transfiguration, the Father commands: "Listen to him!" Jesus is the model for the Beatitudes and the norm of the new law: "Love one another as I have loved you". This love implies an effective offering of oneself, after his example. (CCC 459) From the beginning, Jesus associated his disciples with his own life, revealed the mystery of the Kingdom to them, and gave them a share in his mission, joy and sufferings. Jesus spoke of a still more intimate communion between him and those who would follow him: "Abide in me, and I in you... I am the vine, you are the branches". And he proclaimed a mysterious and real communion between his own body and ours: "He who eats my flesh and drinks my blood abides in me, and I in him". (CCC 787) The Lord s Prayer "The Lord's Prayer is truly the summary of the whole gospel", the "most perfect of prayers". It is at the centre of the Scriptures. (CCC 2774) It is called "the Lord's Prayer" because it comes to us from the Lord Jesus, the master and model of our prayer. (CCC 2775) The Lord's Prayer brings us into communion with the Father and with his Son, Jesus Christ. At the same time it reveals us to ourselves (cf. GS 22 1). (CCC 2799) Praying to our Father should develop in us the will to become like him and foster in us a humble and trusting heart. (CCC 2800) When we say "Our" Father, we are invoking the new covenant in Jesus Christ, communion with the Holy Trinity, and the divine love which spreads through the Church to encompass the world. (CCC 2801) "Who art in heaven" does not refer to a place but to God's majesty and his presence in the hearts of the just. Heaven, the Father's house, is the true homeland toward which we are heading and to which, already, we belong. (CCC 2802) 9

14 In the Our Father, the object of the first three petitions is the glory of the Father: the sanctification of his name, the coming of the kingdom, and the fulfilment of his will. The four others present our wants to him: they ask that our lives be nourished, healed of sin, and made victorious in the struggle of good over evil. (CCC 2857) By asking "hallowed be thy name" we enter into God's plan, the sanctification of his name revealed first to Moses and then in Jesus by us and in us, in every nation and in each person. (CCC 2858) By the second petition, the Church looks first to Christ's return and the final coming of the Reign of God. It also prays for the growth of the Kingdom of God in the "today" of our own lives. (CCC 2859) In the third petition, we ask our Father to unite our will to that of his Son, so as to fulfil his plan of salvation in the life of the world. (CCC 2860) In the fourth petition, by saying "give us", we express in communion with our brethren our filial trust in our heavenly Father. "Our daily bread" refers to the earthly nourishment necessary to everyone for subsistence, and also to the Bread of Life: the Word of God and the Body of Christ. It is received in God's "today", as the indispensable, (super-) essential nourishment of the feast of the coming Kingdom anticipated in the Eucharist. (CCC 2861) The fifth petition begs God's mercy for our offences, mercy which can penetrate our hearts only if we have learned to forgive our enemies, with the example and help of Christ. (CCC 2862) When we say "lead us not into temptation" we are asking God not to allow us to take the path that leads to sin. This petition implores the Spirit of discernment and strength; it requests the grace of vigilance and final perseverance. (CCC 2863) In the last petition, "but deliver us from evil", Christians pray to God with the Church to show forth the victory, already won by Christ, over the "ruler of this world", Satan, the angel personally opposed to God and to his plan of salvation. (CCC 2864) By the final "Amen", we express our "fiat" concerning the seven petitions: "So be it". (CCC 2865) The Great Commandment "Teacher, what good deed must I do, to have eternal life?" To the young man who asked this question, Jesus answers first by invoking the necessity to recognise God as the "One there is who is good", as the supreme Good and the source of all good. Then Jesus tells him: "If you would enter life, keep the commandments". And he cites for his questioner the precepts that concern love of neighbour: "You shall not kill, You shall not commit adultery, You shall not steal, You shall not bear false witness, Honour your father and mother". 10

15 Finally Jesus sums up these commandments positively: "You shall love your neighbour as yourself". (CCC 2052) When someone asks him, "Which commandment in the Law is the greatest?" Jesus replies: "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the greatest and first commandment. And a second is like it: You shall love your neighbour as yourself. On these two commandments hang all the Law and the prophets". The Decalogue must be interpreted in light of this twofold yet single commandment of love, the fullness of the Law: The commandments: "You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet," and any other commandment, are summed up in this sentence: "You shall love your neighbour as yourself". Love does no wrong to a neighbour; therefore love is the fulfilling of the law. (CCC 2055) Jesus summed up humankind s duties toward God in this saying: "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind". This immediately echoes the solemn call: "Hear, O Israel: the LORD our God is one LORD. (CCC 2083) Jesus said to his disciples: "Love one another even as I have loved you". In response to the question about the first of the commandments, Jesus says: "The first is, 'Hear, O Israel: The Lord our God, the Lord is one; and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength'. The second is this, 'You shall love your neighbour as yourself'. There is no other commandment greater than these". The apostle St. Paul reminds us of this: "He who loves his neighbour has fulfilled the law. The commandments, 'You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet,' and any other commandment, are summed up in this sentence, 'You shall love your neighbour as yourself'. Love does no wrong to a neighbour; therefore love is the fulfilling of the law". (CCC 2196) Achievement Objective 4 Students will be able to recognise that Jesus continues to invite people to follow him by challenging them to live lives of aroha and to keep his commandments. Church Teaching Hehu teaches us to follow him by loving one another as he has loved us. We live lives of love by keeping Jesus commandments. 11

16 Catechism and Church Document Links Jesus makes charity the new commandment. By loving his own "to the end", he makes manifest the Father's love which he receives. By loving one another, the disciples imitate the love of Jesus which they themselves receive. Whence Jesus says: "As the Father has loved me, so have I loved you; abide in my love". And again: "This is my commandment, that you love one another as I have loved you". (CCC 1823) Fruit of the Spirit and fullness of the Law, charity keeps the commandments of God and his Christ: Abide in my love. If you keep my commandments, you will abide in my love. (CCC 1824) Christ died out of love for us, while we were still "enemies". The Lord asks us to love as he does, even our enemies, to make ourselves the neighbour of those farthest away, and to love children and the poor as Christ himself. The Apostle Paul has given an incomparable depiction of charity: "charity is patient and kind, charity is not jealous or boastful; it is not arrogant or rude. Charity does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrong, but rejoices in the right. Charity bears all things, believes all things, hopes all things, endures all things". (CCC 1825) ORGANISATION OF THE TOPIC For teaching purposes the material in this topic is organised into eight sections each of which is linked to one of the achievement objectives: Part One: Jesus the Teacher Achievement Objective 1 Part Two: The Power of Stories Achievement Objective 2 Part Three: Parables and the Reign of God Achievement Objective 2 Part Four: Parables of the Return Achievement Objective 2 Part Five: Parables New and Old Achievement Objective 2 Part Six: The Sayings and Sermons of Jesus Achievement Objective 3 Part Seven: The Great Prayer and the Great Commandment Achievement Objective 3 Part Eight: Follow Me Achievement Objective 4 12

17 LEARNING OUTCOMES Each learning outcome for the topic is derived from one of the achievement objectives. The learning outcomes identify what students are expected to learn as they work through each section of the topic. While teachers must ensure that the learning outcomes for the topic are covered so that all of the achievement objectives for the topic are met, it is not intended that students work through every task or activity, nor that every achievement objective is assessed. Teachers should select a range of tasks appropriate for their students interests and abilities and well-matched to their own teaching style. Learning outcomes for each of the eight sections of the topic are listed at the beginning of the appropriate part. LINKS WITH OTHER TOPICS IN UNDERSTANDING FAITH Topic 10G The Teachings of Jesus has clear links with Topic 9B The Life and Times of Jesus and also leads on to Topic 11F Understanding the Gospel Story. For instance, a number of themes such as Jesus teaching methods, the reign of God and the parables, which were briefly introduced in Topic 9B: The Life and Times of Jesus, are developed more fully in the present topic. MĀORI SPIRITUALITY IN THE RELIGIOUS EDUCATION CURRICULUM In Aotearoa New Zealand Māori spirituality is an essential dimension of the Religious Education Curriculum. Māori students in Catholic schools have a right, supported by Church teaching, to have the faith explained to them in a culturally relevant way, using those traditional Māori concepts, beliefs and values which are still part of the life of Māori today. For example, te ao wairua (the spiritual world), Atua, tapu, mana, noa (free from tapu restrictions), hohou rongo (the restoring of tapu and mana), whānau, te wā (time). It is not sufficient to present the faith to them in wholly European terms while ignoring the riches of the Māori religious traditions and their belief system this would be an alienating experience for Māori. Pope John Paul II himself affirmed the authenticity and integrity of Māori spirituality when speaking to tangata whenua (the people of the land) during his visit to this country in 1986: It is as Māori that the Lord calls you, it is as Māori that you belong to the Church, the one body of Christ. 13

18 Since 1840 we have been a nation with two streams of culture as expressed in our founding document, Te Tiriti o Waitangi the Treaty of Waitangi. The partnership, communication and mutual respect implied in the Treaty can only exist if there is mutual understanding. For Pakeha, such an understanding is impossible without an appreciation of the Māori culture s underlying spirituality. There is also great potential for the enrichment of the spirituality of Pakeha young people when they are given the chance to develop an awareness and understanding of the Māori faith vision and belief system. All young people in Catholic schools, therefore, should be given the opportunity to understand key aspects of the culture and spirituality of Māori. THE USE OF MĀORI LANGUAGE IN THIS PROGRAMME The first time a Māori word or phrase appears in a particular topic, either in the teacher material or the student texts, it is followed by its English equivalent which is placed inside brackets. In most cases the meaning of the Māori terms can be worked out from the context in which they appear. A glossary which gathers together all the Māori terms used in a particular topic is provided. This glossary often explores the Māori concepts in greater depth than is possible in the brief descriptions that appear in the teacher material and student texts. THE USE OF MULTIPLE INTELLIGENCES In recent years, as it has become clearer to psychologists and educationalists that different students have different strengths and learn best in different ways, the long established view that intelligence is a single underlying general ability characteristic has been challenged. Various theories of multiple intelligences have been proposed. Background material on multiple intelligences and their application in Religious Education is contained in the Curriculum Statement. The following ideas may be useful for Religious Education teachers who wish to create their own activities and resources across seven of the intelligences. The ideas have been adapted from Book One of Seven Ways At Once: Classroom Strategies Based on the Seven Intelligences by Helen McGrath and Toni Noble (Melbourne: Longman, 1995). This is an excellent resource that suggests ways in which teachers can translate the theory of multiple intelligences into classroom practice. An eighth intelligence naturalist or environmental has been recognised more recently. Suggested activities for this intelligence are also listed. 14

19 Some Useful Verbs: Word Intelligence Write Tell Listen Spell Discuss Read Summarise Brainstorm Re-tell Debate Argue Review Interview Narrate Instruct List Explain Some Interesting Products: Talk on a topic Myth / legend Story Script Play Poem Essay Menu Newspaper Directions Diary / journal Letter Sentences Dialogue Story reading Review Newsletter Headline News report Headline Limerick Booklet Recipe Slogan Instructions Cartoon caption Word search Book Riddle Definitions Advertisement Report Monologue Proverb Audiotaped story Summary Fax Written interview Brochure text Lyrics Reading circle Anagrams Dictionary Joke Crossword Radio programme Sequel / next episode Space and Vision Intelligence Some Useful Verbs: Draw Sketch Construct Sculpt Illustrate Create Design Print Read map Make game Photograph Film Videotape Make Paint Visualise Doodle Some Interesting Products: Map Sketch Drawing Mural Painting Poster Pop-up book / card Plan Timeline Flowchart Venn diagram Maze Diorama Construction Slideshow Display Guided imagery Photograph Stage set Mobile Illustration Screen printing Overhead Sign Overhead transparency Perspective drawing Collage Story map Tangram Chart Card game Calligraphy Design Graph Diagram Cartoon Symbol Print Logo Board game Videotape Frieze Stage set Colour scheme Scroll Banner Brochure Pamphlet 15

20 Body Intelligence Some Useful Verbs: Act out Mime Dance Move like Interpret Exercise Walk Juggle Choreograph Demonstrate Manipulate Visit Fix Make model Perform Build Construct Find Some Useful Products: Charades Floor games Roleplay Mime Creative drama Puppet play Demonstration Models Creative movement Gestures Movements Dance Human sculptures Choreography Body and mouth percussion Excursion Playing musical and non-musical instruments Some Useful Verbs: People Intelligence Co-operate Interview Survey Teach Research (people) Encourage Team up to Lead Organise Perform Play Help Negotiate Mentor Mediate Act Decide together Discuss Work in pairs Listen Communicate Role play Give feedback Tutor Predict (behaviour) Collaborate Take turns Explain Persuade Sell Convince Manage Some Interesting Products: Interviews Survey Biography Play Class presentation Morning talk Social skills Speech Groups Group games Co-operative learning Leadership skills Conference Collaborative evaluation sheet Sociogramme Oral presentation Performance Games Class meeting Team logo Advertising campaign Role play Interview Tutoring Dialogue Marketing plan Simulations Mentoring Peer support programme 16

21 Self Intelligence Useful Verbs: Give opinion Rank Choose Record Describe Reflect Self-assess / evaluate Self-analyse State Set goals Meditate Discuss Dream Self-disclosure Useful Products: Personal goals Learning Goals Reflection sheet Values Autobiography Self-portrait Opinions Personal timeline Interests list Self-description Personal scrapbook Strengths list Family tree Personal reactions Journal Diary Self-assessment Dreams Think book I can book Preferences Fears Self-evaluation Personal logo Personal opinions Prayer Learning journal Feelings statements Meditation Similarities and differences to others Some Useful Verbs: Music Intelligence Rhyme Sing Play Compose Hum Beat out Tap Create Chant Whistle Rap Record Some Useful Products: Jingle Song Lyrics Sounds Soundscape Sound story Musical mnemonic Chant Composition Sound effects Musical score Hymn Mood music Musical play Musical tape Rap Recording of environmental sounds Sound-off Tune 17

22 Logic and Maths Intelligence Some Useful Verbs: Survey Solve Group Explain Justify Draw to scale Plan Apply Analyse Sequence Carry out Test Experiment Find out Categorise Classify Prove Hypothesise Predict Order Some Useful Products: Solution Problem Experiment Pattern Result Estimates Sequence Survey Measurement Code Story ladder Story map Explanation Similarities Differences Data Graph Grid Table Chart Justification Concept map Classification Theme Attributes Scale drawing Prediction Strategy Commonalities Deduction Hypothesis Some Useful Activities: Naturalist or Environmental Intelligence Going on field trips and nature walks Forecasting and tracking the weather Observing the sky, clouds, stars, and space Walking in natural surroundings Reporting on nature videos Listing attributes of objects Recording changes or development over time Photographing nature Devising classifications Sorting and categorising items Caring for plants and animals Using graphic organisers Reconstructing the natural setting in a historical place Predicting the effects of extreme natural phenomena 18

23 CO-OPERATIVE LEARNING STYLES AND ACTIVITIES The principles of co-operative learning are compatible with the aims and philosophy of Catholic schools. The use of co-operative strategies in learning creates an environment in which students work together in ways that encourage and respect the contribution of all, and ensures their success. Meeting the needs of each individual student in this way is central to the Special Character of Catholic schools. Co-operative learning is becoming a feature of all Essential Learning Areas in the curriculum but it is especially appropriate in Religious Education where its aims and outcomes are particularly desirable. Simple explanations of co-operative learning activities are outlined below, but there are many excellent publications on this teaching and learning style available from educational bookshops. The difference between co-operative learning groups and traditional groups is that they are structured in such a way as to ensure the success of each group member. The following elements are essential to co-operative learning. 1. Positive Interdependence students understand that their individual success depends on the success of the group. 2. Face-to-Face interaction students face each other so they can both learn from each other and be involved in the interaction. 3. Individual Accountability all members of the group need to be clear about their task and their role and that they need to contribute their share if the group is to work successfully. 4. Small Group Skills students learn collaborative skills effectively, that is, they communicate, share and co-operate well. 5. Group processing students are helped to evaluate how effectively their group worked. The teacher structures the groups and includes students of a mixed range of abilities in each group. Each person in the group has a part to play. It is important to use Wait Time (3 seconds) after a question has been asked and after a response has been given. SUGGESTIONS FOR CO-OPERATIVE LEARNING ACTIVITIES Teachers are encouraged to apply the following co-operative learning activities throughout the topic according to the task requirements and the needs and abilities of the students. Timed Talking 1. Establish your pairs and nominate 1s and 2s in each pair so they will know the order of speaking. 2. Give the pairs the topic or question. 19

24 3. Have partners recall the important points of the topic or question in turn on a signal from the teacher. 4. Say Go and give the first speaker a fixed time, say 45 seconds. Then say, change and the second speaker is given a fixed time. Times and the number of turns can be varied to suit the topic or question and the ability of the class. 5. Pairs share their ideas with the whole group by telling one point they shared until the topic is complete. (Optional) Think Pair Share 1. Students listen to a question. 2. Students have time to think about what was said. 3. Students turn to a partner and pair their ideas, discuss, ask a question, give an opinion and challenge ideas. 4. Students share ideas with other pairs, then large group. Think Pair Square 1. Students in squares listen to a question. 2. Students take time to think about the question. 3. Students in their square turn to a partner and share their ideas, discuss, ask a question, give an opinion and challenge ideas. 4. Students share ideas with other pairs, then large group. Team Reports: Inside / Outside Circle 1. Students work in an even number of groups preparing a presentation. 2. Groups pair off around the room facing each other forming an Inside/Outside Circle. 3. All Inside Circle groups present simultaneously to Outside Circle groups. 4. The Outside Circle groups then give specific feedback to their Inside Circle group stating what they liked and learned. 5. All Outside Circle groups give their presentations followed by feedback from Inside Circle groups. 6. Groups work on own presentation again to make any improvements. 7. Rotate. Teacher asks Outside Circle groups to right face and rotate one ahead to another team. Inside Circle groups stay put. 8. Teams repeat steps 3 5. Team Mates Consult 1. Group appoints reader and checker. 2. All put pens down preferably in a central container on table. 3. Reader reads first question, and group seeks answer through research or discussion. 4. Checker ensures that the whole team agrees with and understands the answer they have given to the question. 5. With agreement all pick up their pens and write the answer to the question in their own words no dictation by one student to others. 6. Students follow the same process for each question. Those on the left of the previous reader and checker become the new reader and checker. 20

25 7. Teacher asks any student to share answers with the class. Numbered Heads Together 1. One student needs to be a checker in each group. 2. Students are numbered off in groups. 3. Teacher asks question or sets task and time limit. 4. Students put their heads together and work on task everyone must know the answer checker asks if everyone understands. 5. Teacher or student calls a number and the child who has that number raises their hand and answers. 6. Further questions can be asked and different numbers called upon to answer but all numbers must be able to answer. 7. Giving students think time before putting heads together is also useful. Roundtable 1. Students sit in groups of four with a large piece of paper with the question on it. 2. The paper is passed around the table as each student has a turn at writing what they think with help from others if necessary. 3. When the chart has been around the table and all have had a turn students can move on to another group and repeat the process or they can share what they have done with the class. Team Statements 1. Think Time. Teacher announces topic and allows 20 seconds of Think Time. 2. Pair Discussions. Students pair and discuss their thoughts. 3. Individual Write. Students individually write one sentence on the topic. 4. Roundrobin. Students read their sentences to their team roundrobin with no comments. 5. Team Discussion. Team discusses ideas they have heard. 6. Consensus and Share. Team comes to a consensus on a team statement and shares it with the class. 7. Team Discussion: Compare Statements. Team discusses their statement in relation to other team statements. Expert Jigsaw 1. Students form groups and number themselves 1, 2, 3 etc. around the group. (Determine the size of these groups according to how many students will profitably work together at the end of the exercise.) 2. All the 1s join together, all the 2s, and the 3s etc. to create new groups. 3. The new group researches a topic or completes an activity. 4. Each group has a different aspect of a topic in which to become an expert. 21

26 5. 1s, 2s and 3s then return to their original group and present their new knowledge. Doughnut 1. Sit the group in a circle. 2. Number each person 1, 2, 1, 2, etc. around the circle. 3. Ask them to discuss the question in pairs. 4. After 5 minutes or more (depending on the question) ask the 1s to move two or more positions around the circle and continue the discussion with the partner of the person whose seat / place they now occupy. 5. This can be repeated until the 1s return to their seats. 6. Calculate the number of seats / places to be missed to give four or five moves. This activity ensures that all class members have to speak and helps them to meet others. Brain Drain 1. A reporter is appointed in each group. 2. When reporting back the reporter stands up and contributes one idea from their group. 3. The reporter from each group does the same in turn. 4. No ideas can be repeated. 5. The reporter sits down when their brain is drained. 6. The teacher records all the contributions. Back to Back 1. Two students sit back to back. 2. One student has a picture; the other has a pencil and a blank piece of paper. 3. The student with the picture describes slowly in detail what he / she sees in the picture. 4. The student with the pencil and paper sketches what he / she perceives to be the picture allow 5 to 10 minutes. 5. When the picture is completed students compare the picture and the sketch and discuss what has been included, what has been missed and what the picture is about. 6. An alternative is for one important detail to be left out of the description of the picture. On completion the effect this has had on the picture is discussed. T Chart 1. Give the chart a heading as indicated in the lesson and draw a large T below it. 2. Below the bar of the T write LOOKS LIKE on the left and SOUNDS LIKE on the right. 3. Students give examples beneath each heading. 22

27 Telephone Exercise 1. Students form several teams. 2. One student from each team steps out of the room. 3. The teacher reads a short story or article to the class. 4. The students return to the classroom and join their team. 5. Teammates teach the student everything they can about the story or article. 6. That student answers questions about the story or article. 7. The team assesses themselves on how well they listened to, taught and learned about the message of the story or article. 8. Students discuss anything they missed or could do better. 23

28 Achievement Objective 1 PART ONE: JESUS THE TEACHER Students will be able to recognise that Jesus Christ, the Son of God, announced the Good News of Te Rangatiratanga and taught people about it. Church Teaching Hehu announced the kingdom or reign of God on earth. Jesus calls everyone to be part of the reign of God. Te Rangatiratanga is especially for the poor, the outcasts and sinners, with whom Jesus closely identifies. Jesus accompanies his teaching about the reign of God with works, wonders and signs which show that he makes Te Atua present. Learning Outcomes At the end of this section of the topic students will: Locate details in Nga Rongopai about Jesus life and ministry. Develop an understanding of the reign of God. Identify characteristics of Jesus, the teacher. Teacher Background Jesus of Nazareth Jesus was most likely born in 4 BC. He grew up in Galilee, in the town of Nazareth, close to the major city of Sepphoris. He spoke Aramaic, some Hebrew, and perhaps some Greek. He emerged as a public figure in around 28 AD and was initially seen to be doing work similar to that of John the Baptist. He called upon people to repent and proclaimed the reign of God, often using parables to do so. He journeyed around the villages of Galilee announcing his message and putting it into action through remarkable cures, including exorcisms, and by sharing meals with people from a wide range of social and cultural groups. He gathered around him a close group of disciples, among whom twelve were given special status. His activities, especially one dramatic action in the Temple, angered some powerful elements in Judaism, including the high-priestly establishment. Partly as a result of this, he was handed over to the Romans and executed in the manner regularly used for revolutionaries. His followers believed, soon afterwards, that he had been raised from the dead. They carried on his work in a new way, and some of them were persecuted for doing so, both by Jews and pagans. 24

29 The Gospels show that Jesus was involved in an itinerant ministry that took him into synagogues, into private houses, into the open countryside, including non-jewish territory. Sometimes he met with his followers in private, sometimes he appeared in public. On at least one occasion, but probably quite frequently, he travelled to Jerusalem and carried on his activities there. He prayed often not only on formal and public occasions, such as when he attended the synagogue but also informally and in private, sometimes in lonely places. Among the characteristics of his prayer-life was his use of Abba as an address for God. Apart from an early period in the wilderness he did not fast which distinguished him and his followers from other pious Jews. He puzzled and offended those around him by giving greater priority to the service of God than to family ties. Jesus ate and drank with all sorts of people, sometimes in an atmosphere of celebration. He ate with sinners and kept company with people on the margins of respectable society. This upset the religiously upright who regarded such behaviour as disloyal to the Covenant and to the traditions of Israel. For Jesus, this table-fellowship became a way of bringing about the reign of God as Jesus went from village to village, he not only spoke of the reign of God but celebrated it in various ways, especially by sharing meals with those who were open to his invitation. Jesus the Prophet and Teacher Some of Jesus contemporaries acclaimed him as both a prophet and a teacher, and he was recognised as someone who could speak with power and authority. When the Gospels say that Jesus taught as one having authority, and not as the scribes (Mark 1:22) they are emphasising that Jesus was proclaiming a message from God a direct and urgent message that could not wait. Jesus, by announcing the beginning of the long-awaited reign of God, was both warning people and challenging them to an immediate change of heart and direction of life an invitation to a new way of being Israel. There were various aspects to Jesus message that God was returning at last to deal with evil, to right wrongs and to bring justice which he stated again and again. Jesus and the Old Testament Understanding of the Reign of God The theme of the reign of God had originated early in Jewish history with the idea that the descendants of Abraham were God s chosen people through whom God would bring great blessings to the world. The Covenant formalised between God and Moses on Sinai confirmed this and reassured Israel that she had been chosen by God for a great destiny and a glorious future. Many Jews believed that God s promise would be realised through the dynasty of King David. However, with the collapse of the Southern Kingdom (587 BC) and the Babylonian Captivity or Exile, Israel was forced to reconsider its future. The belief arose that a great Messiah (or chosen one) would come to power and restore Israel s authority and status among the nations. The reign of God came to be seen as political and national, not just spiritual in nature. 25

30 The Book of the Prophet Isaiah gave a different understanding of the reign of God. It presents the vision of a new people and a new kingdom that will include the whole world. Israel has a special role as light of the world. The Messiah, although still a king, is also a suffering servant who will atone for the sin of the people. The kingdom of God, which the Messiah will bring into being, will go beyond the world and last forever. Jesus challenged the very nationalistic understanding of the reign of God that many Jews believed in. He dashed expectations that the Messiah, when he arrived, would establish a physical kingdom within identifiable boundaries. Jesus mission was to make clear that the reign of God becomes present whenever and wherever the will of God is carried out. Sometimes when speaking about the reign of God Jesus used the term the kingdom of God, on other occasions he referred to the kingdom of heaven. Jesus message about God s reign stressed a number of points: People must change their hearts and believe. God has begun to save his people. God s love is the main sign of God s reign. God s reign will come everything will be all right in the end. People should be happy because they have heard the Good News. The first step was for people to recognise their need for God. Entering the kingdom began with trusting God. The poor, the weak, the outcasts and the sinners were the ones who found hope in Jesus teaching. The rich, the powerful and the respectable, including many religious people, often found Jesus message too demanding to accept. Teaching Through Words and Actions Jesus words and actions made it clear that he really was bringing about the kingdom of God. The Gospels show Jesus teaching in a variety of ways: Sometimes in short sayings. Sometimes in extended sermons. But most often in stories and images called parables. The details of Jesus parables, sermons and sayings, which are available to us through the Gospels, show that he was a wonderful teacher. Steeped in the Law and the Scriptures, Jesus was able to debate well with the Scribes and the Pharisees, and delighted in using sharp contrasts and expressing truths by speaking in paradoxes. When questioned, Jesus would often turn a question back on his questioners to urge them to think more deeply about an issue. Yet his language was easily understood by ordinary people. Jesus taught by example. He prayed frequently, he cured people on the Sabbath to show that the human person is more important than rules, he 26

31 spoke out against the injustices some Pharisees imposed on devout Jews, he had compassion on the sick and the poor, he forgave his executioners. As a teacher, Jesus taught most powerfully through the witness of his life a life lived in deep communion with the Father and the Holy Spirit. The language of Jesus teaching and preaching reflects his great awareness of the breadth of human experience, including the extremes of suffering and happiness. His parables and sayings show that he noticed the suffering of beggars starving in the streets outside the houses of rich people, but also the joy at wedding feasts and the birth of babies. He noticed the role of stewards in large households, the payment of taxes, poor building practices, the investment of money, and the way the law worked or didn t. It is clear that Jesus was sensitive in his perception of normal human living. Certain types of images, especially those connected with farming, are characteristic of Jesus speech. He makes frequent reference to farming methods, the tending of cattle and sheep, and agriculture in general. Jesus audience would have been familiar with these images and able to understand them. It is obvious from his teaching that Jesus preferred to use the inductive method. That is, he would refer to specific situations and allow his hearers to draw their own generalisations from the particular. For example, when he is asked: Who is my neighbour? Jesus tells the story of the Good Samaritan. He invites his listeners to come to a conclusion for themselves. In the Gospels there are many occasions when the power of God is seen to be working in and through Jesus. Within his public ministry, Jesus power over the forces of nature, especially his mighty works (dunamis) of healing and exorcism, should not be seen as displays of magic performed to win the support of the crowds or to create faith in him. Rather, they were intended as signs both of encouragement and warning that God s reign was coming about. These signs were an essential aspect of Jesus ministry and consistent with Jesus words, including his parables. Like the parables, Jesus mighty works were indications to all who would believe that Jesus authority was from God. Links with the Student Text Workbook Activity: Jesus of Nazareth Using the Gospels as a resource, this task requires students to fill in the details about Jesus in his case file in the Jerusalem Police Department. The completed file with the suggested answers appears below. Case file on: Jesus of Nazareth also known as The Christ / The Messiah / The Son of God 27

32 Jerusalem Police Department Form: 0/33 1. Name: (Matthew 1:21-25) Jesus / Immanuel / God-with-us. 2. Race: Jewish. 3. Place of Birth: (Matthew 2:1) Bethlehem. 4. Parents Names: (Luke 2:4-7) Joseph and Mary. 5. Father s occupation: (Mark 6:3) carpenter. 6. Names of friends and disciples: (Matthew 10:2-4 and John 11) The Twelve Simon (Peter), his brother Andrew; James the son of Zebedee, and his brother John; Philip and Bartholomew; Thomas, and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; Simon the Zealot and Judas Iscariot, who was his betrayer. Mary, Lazarus, Martha. 7. People he mixed with: (Luke 15:1-2) Tax collectors and sinners. 8. Places visited: Nazareth, Bethany, Naim, Gerasa, Caesarea Philippi, Jericho, Jerusalem. 9. Miracles performed: (Matthew 11:4-5) The blind see, the lame walk, those suffering from skin diseases are cleansed, the deaf hear and the dead are raised to life. 10. Basic philosophy: (Matthew 22:37-40) You must love the Lord your God with all your heart, with all your soul, and with all your mind. You must love your neighbour as yourself. 11. The man who betrayed him: (Luke 22:3-6, 48) Judas Iscariot. 12. The garden where he was arrested: (Matthew 26:36) Gethsemene. 13. Given the death sentence by: (Mark 15:15) Pontius Pilate. 14. Method of execution: (Mark 15:24) Crucifixion. 15. Place of death: (Mark 15:22) Golgotha / place of the skull / Calvary. 16. Place of burial: (Matthew 27:57-60) Tomb of Joseph of Arimathea. 17. What happened on the third day: (Matthew 28) Jesus rose from the dead. 18. People the risen Jesus appeared to: (Luke 24:1-53 and John 20 and 21) Mary of Magdala and the women with her, the disciples on the road to Emmaus, the apostles. 19. Final message to his disciples: (Matthew 28:16-20) Go and make disciples of all nations; baptise them in the name of the Father and of the Son and of the Holy Spirit, and teach them to observe all the commands I gave you. And look, I am with you always; yes, to the end of time. 20. The religion called after him: Christianity. 28

33 Task One Here students are required to make up some statements of their own about God s reign or kingdom and arrange them across the letters of the word(s) as in the following model which is printed in the Student Resource book: t R u s t G o d b E h a p p y c h a n g e y o u r l I f e c h o o s e w h a t G o d w a n t s l i v e i N p e a c e l O v e o n e a n o t h e r t u r n F r o m s i n b e l i e v e t h e G o o d N e w s f O l l o w J e s u s k n o w t h a t G o D s a v e s Task Two Here students have a choice of either listing five key points that they would want people to know about Jesus the teacher or of writing five interview questions that they would like to ask Jesus about his ministry as a teacher. Key points could include: Hehu announced the reign of God and taught about it. Jesus sometimes taught in the synagogues and the Temple in Jerusalem. Mostly Jesus taught his followers in public places. Jesus taught with mana (power and authority). Everything Jesus taught was from Te Atua. Jesus challenged his listeners to work out for themselves what God was saying. Jesus teaching appealed especially to the poor, the weak, the outcasts and the sinners. Possible questions are: Jesus, why did you choose mostly to teach in public places? Jesus, how are you different from other teachers? 29

34 Jesus, what part did God play in your teaching? Jesus, why did you not get your followers to memorise what you told them? Were all the people who called you Rabbi true believers? Jesus, to whom did your message mostly appeal? Why did the rich and the powerful not like your message, Jesus? Encourage class members to respond to each other s interview questions in a role-play or answer them yourself in role. 30

35 Achievement Objective 2 PART TWO: THE POWER OF STORIES Students will be able to recognise the power of stories and understand ways in which Jesus used parables to communicate his message about Te Rangatiratanga. Church Teaching Jesus used powerful stories called parables to show people how Te Atua relates to the world and to creation. One of Jesus most powerful stories is the parable of The Lost (Prodigal) Son, which tells of conversion, repentance, and the loving mercy of God. Learning Outcomes At the end of this section of the topic students will: Understand that stories are capable of carrying powerful messages and raising important questions. Recognise that Jesus chose stories to communicate his message about the way God relates to the world and creation. Explore different aspects of The Lost Son one of Jesus most powerful stories. Teacher Background Stories Make Sense of the World For thousands of years human beings have been captivated by the power of stories. The role and significance of these narratives derives from: The fact that as human beings our lives move through time. We articulate the events of our lives by locating them within a narrative of past, present and future. The bonds that exist between us and other human beings. Our stories tell of the bonds that exist between us as human beings. In a story each person is represented by the other, finds himself or herself in the other, and is responsible for the other. The story of the other person is essentially our own story too. Storytelling grew out of our intrinsic human need to share personal experiences and understanding. It owes much to that quality of playfulness 31

36 that is an essential part of human nature. In the times before the advent of written language, storytelling became the dominant way that communities passed on wisdom, beliefs and values. Stories have played a critical part in the handing down of knowledge and understanding from one generation to another, and have brought countless hours of fascination, amusement, excitement and pleasure to children and adults alike. Across the centuries, storytellers have been highly valued members of their communities. For storytellers are more than tellers of stories they are entertainers, teachers and healers with a long spiritual tradition. Stories are the primary means by which we human beings reach our unique understanding of the world and find what is meaningful and not meaningful for us. A story is a framework within which we come to make sense of our circumstances in life. Stories contain our explanations and descriptions of how things are, why they are like that, and how they should be and could be. We have stories about all aspects of human experience ourselves, God, others, events and circumstances. Stories are also generators of moods and feelings, and strongly influence the nature of our emotional existence. How we perceive ourselves, is always a story a linguistic construction. To be human is to live in stories. We are born into the pre-existing stories of our family and also of our culture, which consist of the gender, ethnic, religious, national, regional and class stories that have been developed over the years and preceded our presence in the world. Some stories have exerted great influence for thousands of years for example, the stories in the Bible and the great legends and myths that have been handed on to us from ancient civilisations. To become part of a group and remain accepted within that group means taking on and living those stories something we do most of the time, but without awareness. The stories we take on define much of our understanding of who we are, what we are capable of accomplishing, our possibilities in life. We cannot live without stories. Stories come to us every day through the speech of those we interact with, but also through the media radio, newspapers, magazines, TV, videos, films, books, and the Internet. To be human is to exist within stories and also to create stories. It is not a question of whether we can do without stories, but rather, of how well they serve us. In our culture we are vulnerable to taking on stories that are alienating, stories that leave us out of touch with our authentic selves. Because we create our perception of reality through stories, it is important to consider how powerfully stories impact on us. For example, do the stories we listen to or tell ourselves allow us to live integrated lives? Do they encourage us to live according to our deepest values? Or do they prevent us from doing so? How do stories that we listen to or tell ourselves help or hinder us in our development of positive, constructive, and productive relationships with others? Many commentators suggest that in our post-modern world there has been a breakdown of the power of the big stories, or grand narratives, which provided 32

37 core reference points and stable structures both spiritually, socially, economically and politically. These big stories were the foundation of a solid sense of community that provided the secure background within which we could create our own individual stories. Today we are faced with many stories that compete for our attention and consumption. These often reflect and create confusion and uncertainty. Commentators argue that we need to seek out and retell those stories from our cultural traditions that still provide a powerful framework and give deep meaning to our local, national and international communities. Promoters of post-modernity declare that our meta-narratives are pretentious and deceptive constructions which prohibit human development. They suggest that we classify these narratives as outdated and replace them with new ones that we have generated. However, in doing so, we must be careful that we do not discard those stories that are the source of our very identity. There is still a great need for stories that we can feel part of. We look for stories that will provide us with a sense of connection, meaning and purpose, solid and stable stories that we can attach ourselves to and which in time will become part of us. Narrative in the Christian Context For the Christian, the Incarnation, Death and Resurrection of Jesus forms the greatest of all stories a story which needs to be read in the context of the relationship between God and humankind that is revealed in the Old Testament. Because the story of Jesus Christ is the source of Christian identity, the Church takes great care to hand on the truth of the Christian narrative. The Christian story, because it touches what is most deeply human in us has a remarkable ability to survive cultural shifts. Narrative in a Christian context (The Parable of the Good Samaritan, for example) has an inherent link with other key elements of the Christian message witness, compassion, mystery, wonder, attention to the particular, the heart, conscience, etc. Together these form a complex of interrelated terms that relate to the spiritual and moral dimensions of our existence. This complex is in contrast to that which belongs to the sphere of science and the quasi-scientific and which is characterised by the language of analysis, definition, method, conclusion, proof and explanation. Christian narrative sets before us that which transcends our powers of analysis or understanding, for example, the story of the Incarnation. Stories and Learning People love stories because they help them learn. A well-told story has more of an impact on learners than abstract sets of facts or processes that may be forgotten shortly after they are asserted. Researchers claim that high school students recall up to three times more information when it is presented in the form of stories. Information on lists, in contrast, is more difficult to remember 33

38 because people mainly recall the first and last items on a list but not the rest of it. A good story defines relationships, a sequence of events, cause and effect, and the priority among items and those items are likely to be remembered as a complex whole. Stories are central to human decision-making. From stories, a child learns to imagine a course of action, imagine its effects on others, and decide whether or not to do it. In a very fundamental way, storytelling and decision-making are related. Some basic principles about the connection between stories and learning are: Stories encode messages. People remember the messages in stories and parables from sources as diverse as the Bible, Aesop's Fables, and Dr. Seuss. These messages provide perspectives on how a person might view a situation. The perspective may be one that learners should emulate, or one that learners should avoid. Stories set context. A story can set the context that makes further learning possible. By engaging a listener s attention a story prepares that person to learn more. Stories enhance the learning environment. Good stories have realistic characters involved in interesting and meaningful situations, and they engage learners more than other ways of presenting information, such as lectures. By listening and relating to a story, learners accept the "likeness" of the characters and situations. A simple story may not be great literature, but the basic effect of a good story on an individual can nonetheless be profound and enduring. Questions for Reflection What stories do you know? How did you learn these stories? How do these stories make you feel? From whom have the most significant stories in your life been learned? What stories have most influenced the way that you see or interact with the world? How have you used the stories in your life to create a sense of your own self-identity and worth? What kind of person are you in the story you tell about your own life? Story Collections for Classroom Teaching and Youth Ministry The following is a list of story resources that teachers may find useful in their work with teenagers: 34

39 Aurelio, John R. Fables for God's People. New York: Crossroad, (p. 25, harbouring grudges; p. 10, learning from your parents and becoming your own person) Bausch, William J. Storytelling: Imagination and Faith. Mystic, CT: Twenty- Third Publications, (A wonderfully readable book that validates the use of story in Christian faith and morality; pp , 56-58, reconciliation and the universal need for forgiveness and healing; p. 138, seeing Jesus in one another) Bennett, William J., ed. The Book of Virtues: A Treasury of Great Moral Stories. New York: Simon and Schuster, (pp , how little we understand; pp , the ultimate self-sacrifice) Bennett, William J., ed. The Book of Virtues for Young People: A Treasury of Great Moral Stories. Parsippany, NJ: Silver Burdett Press, Canfield, Jack, and Mark Victor Hansen. Chicken Soup for the Soul: 101 Stories to Open the Heart and Rekindle the Spirit. Deerfield Beach, FL: Health Communications, (p. 69, uncovering our God-given gifts and talents) Cavanaugh, Brian. The Sower's Seeds: One Hundred Inspiring Stories for Preaching, Teaching, and Public Speaking. New York: Paulist Press, (Very short stories with a theme index; p. 11, love for others; p. 17, wisdom and sorrow) Chappell, Stephen. Dragons and Demons, Angels and Eagles: Morality Tales for Teens. Liguori, MO: Liguori Publications, (May be read as a complete work or as separate stories) De Mello, Anthony. The Song of the Bird. Chicago: Loyola University Press, (pp , the price of truth) De Mello, Anthony. Taking Flight: A Book of Story Meditations. New York: Doubleday, (pp , service) Feehan, James A. Story Power: Compelling Illustrations for Preaching and Teaching. San Jose, CA: Resource Publications, (pp , faith in God; pp , giving) Feldman, Christian, and Jack Kornfield, eds. Stories of the Spirit, Stories of the Heart: Parables of the Spiritual Path from Around the World. San Francisco: Harper San Francisco, (p. 219, it could always be worse; p. 245, heaven and hell) Hays, Edward. Twelve and One-Half Keys. Leavenworth, KS: Forest of Peace Books, (pp. 9-10, using prayer for discernment; pp , marriage; pp , making fortunes come true) 35

40 Koch, Carl, ed. I Know Things Now: Stories by Teenagers 1. Winona, MN: Saint Mary's Press, (pp , homophobia; pp , thanksgiving) Lisante, James P. Of Life and Love. Mineola, NY: Resurrection Press, (Stories of young people's struggles with modern life by a columnist dedicated to the Respect Life movement; p. 30, fear of homosexuality and AIDS; p. 23, the dangers of premature sexual intimacy) McArdle, Jack. 150 More Stories for Preachers and Teachers. Mystic, CT: Twenty-Third Publications, (Very short stories with a helpful thematic index; p. 17, modern miracles; pp. 48 and 58, service; p. 39, resurrection) White, William R. Speaking in Stories: Resources for Christian Storytellers. Minneapolis: Augsburg Publishing House, (pp , life is more than material riches; p. 78, objective versus subjective truth; this and the next two sources are very useful, thematically arranged books that offer a fine blend of stories, resources, and suggested methodology) White, William R. Stories for the Journey: A Sourcebook for Christian Storytellers. Minneapolis: Augsburg Publishing House, White, William R. Stories for Telling: A Treasury for Christian Storytellers. Minneapolis: Augsburg Publishing House, Jesus the Story Teller Jesus was a wonderful storyteller and his parable of The Lost Son is one of Christianity s greatest stories. A son goes off in disgrace into a far country and then comes back, only to find his father s welcome challenged by another son who has stayed at home. Within the peasant culture in which Jesus first told the story, for the younger son to ask for his share of the inheritance was almost unthinkable. By asking not only for his inheritance but also for the right to dispose of it while his father was alive, this son was making a decisive break with his father, his brother, and the community in which they lived. It was as if he had said to his father, I wish you were dead. The father should have beaten him, or thrown him out. Instead, he agreed to do what his younger son asked. Far from home and having spent his inheritance, the young man survived by attaching himself to a local patron. He ended up accepting work that was seriously degrading to a son of Israel feeding pigs for a gentile master. The pods or husks that he ate were probably the fruit of the carob plant which was often fed to animals and eaten by the poor. The son then did a further unthinkable thing he returned home in his stricken state, and by doing so risked disgracing his whole family. There would have been considerable village hostility on his return, especially when it was discovered that he had lost his share of the family property to non-israelites. 36

41 Other village families would be afraid that their own younger sons would get similar ideas. The father ran out to meet him. Older men in the Middle East did not run except in an emergency, as it lacked dignity and could bring dishonour by inappropriately exposing the legs to public view. In this case the father runs because the son would be in immediate danger from hostile villagers. By moving to the edge of the village the father prevented a hostile reaction by the village. By his kiss and embrace he signalled that his wayward son was once again under his protection. The father clothes his son in the best robe, which normally would have been worn by the senior male of the household on ceremonial occasions. The robe, the ring, and the shoes for his feet were signs that the younger son was being accepted once again as a member of the household rather than as a servant or hired hand. The celebration party that the father ordered is for a large gathering of people a fatted calf would be far too much for a single household. Since cooked meat would spoil quickly if not eaten right away, the fact that a whole calf was provided suggests that the entire village were at the feast. Their presence at the celebration was a sign that they had accepted the father s wish to include his son back in the family and the village. Meanwhile, the elder son, who at first would have been recognised by the village as a model of correct behaviour, publicly insults his father by refusing to accept his judgement. It is also implied that he wishes his father dead so that he can at last enjoy his share of the property. He fails to use the respectful title father throughout the rest of the story. The older brother also attacks the restored younger brother whose reintegration into the community has already been recognised by both the father and the attending villagers, thus insulting the latter as well. Since the younger brother has been accepted back into the family, but is now without property, he will have to live as part of his elder brother s household. In all this, the father is astonishingly, unbelievably, gentle. The story ends suddenly, without the scene of reconciliation between the elder son and his family that would have been expected by the culture. Clearly, the welcome home of the younger son is a great sign of his father s love. When the son comes to his senses and returns, there is a generous welcome waiting for him. Yet the father also extends the same generous love to the elder son who, hurt and upset, cannot understand that it is right to welcome home his brother. The story of the Lost Son, like all great stories, can be understood in different ways. The reversal of fortunes that is important in this story is a common theme in Luke. Neighbours and family members can conceal things from each other but God knows all hearts. Here the son who at first turns his back on his father is eventually integrated back into the family, and the son who at the beginning appears to be dutiful ends up full of bitterness and resentment. 37

42 In the Christian tradition, the story is prized above all as an image of God s unconditional forgiveness and generosity. Links with the Student Text Something to Think About Here students are asked to think about whether they have a favourite story that they can hear again and again without getting tired of it. They are also asked to reflect on whether they like the meaning of stories being explained to them or prefer to work out the meaning for themselves. Students should be able to come up with reasons for their opinions. The following anecdote, which is printed in the Student Resource book, is a good focus for this activity: Chew This Over A disciple once complained to his teacher: You tell us stories, but you never explain their meaning to us. The teacher replied: How would you like it if someone offered you a piece of fruit but chewed it in their mouth before giving it to you? Something to Read Here the students are given two stories to read The Factory and The Stonecutter either on their own or in a group. Otherwise the teacher could read the stories to the class while the students listen. Something to Think About Both of the above stories end with similar statements: Only then did some people begin to ask some serious questions... Only then did the rock begin to ask itself some serious questions... a) After reading the stories, students are required to suggest what the serious questions might be that the people in The Factory and the rock in The Stonecutter begin to ask themselves. Possible questions include: 38

43 Why are the accidents at the factory continuing to increase when we provide such wonderful care for the injured workers? (The Factory) What s wrong with our approach to the problem? (The Factory) Why do I always want to change who I am? (The Stonecutter) Why do I envy what others have got? (The Stonecutter) b) Students are asked to suggest what message each of these stories is trying to get across. Possible answers include: Fix the cause of the problem; don t just treat symptoms. (The Factory) Accept who you are and be happy. (The Stonecutter) Task Three Jesus told many powerful stories. One of the greatest of them is The Lost (or Prodigal) Son. This task requires students to read the different sections of the story which are printed in the Student Resource book and arrange them in the correct order. They should check their answers by referring to Luke 15:11-32 in their Bibles. Here are the events correctly ordered: E. Once a man had two sons. The younger son said to his father, "Give me my share of the property". So the father divided his property between his two sons. H. Not long after that, the younger son packed up everything he owned and left for a foreign country, where he wasted all his money in wild living. He had spent everything, when a bad famine spread through that whole land. Soon he had nothing to eat. G. He went to work for a man in that country, and the man sent him out to take care of his pigs. He would have been glad to eat what the pigs were eating, but no one gave him a thing. Finally, he came to his senses and said, "My father's workers have plenty to eat, and here I am, starving to death! I will go to my father and say to him, Father, I have sinned against God in heaven and against you. I am no longer good enough to be called your son. Treat me like one of your workers'". C. The younger son got up and started back to his father. But when he was still a long way off, his father saw him and felt sorry for him. He ran to his son and hugged and kissed him. F. The son said, "Father, I have sinned against God in heaven and against you. I am no longer good enough to be called your son". B. But his father said to the servants, "Hurry and bring the best clothes and put them on him. Give him a ring for his finger and sandals for his feet. Get the best calf and prepare it, so we can eat and celebrate. This son of mine was dead, but has now come back to life. He was lost and has now been found". And they began to celebrate. The older son had been out in the field. But when he came near the house, he heard 39

44 the music and dancing. So he called one of the servants over and asked, "What's going on here?" A. The servant answered, "Your brother has come home safe and sound, and your father ordered us to kill the best calf". The older brother got so angry that he would not even go into the house. D. His father came out and begged him to go in. But he said to his father, "For years I have worked for you like a slave and have always obeyed you. But you have never even given me a little goat, so that I could give a dinner for my friends. This other son of yours wasted your money on prostitutes. And now that he has come home, you ordered the best calf to be killed for a feast". His father replied, "My son, you are always with me, and everything I have is yours. But we should be glad and celebrate! Your brother was dead, but he is now alive. He was lost and has now been found". Alternative to Task Three Alternatively, the teacher could photocopy the following page containing the various sections of the story of The Lost Son and cut them into cards enough copies for each pair of students. Working in pairs students should sort them into the correct order. 40

45 Photocopy and cut into cards for alternative to Task Three: A. The servant answered, "Your brother has come home safe and sound, and your father ordered us to kill the best calf". The older brother got so angry that he would not even go into the house. B. But his father said to the servants, "Hurry and bring the best clothes and put them on him. Give him a ring for his finger and sandals for his feet. Get the best calf and prepare it, so we can eat and celebrate. This son of mine was dead, but has now come back to life. He was lost and has now been found". And they began to celebrate. The older son had been out in the field. But when he came near the house, he heard the music and dancing. So he called one of the servants over and asked, "What's going on here?" C. The younger son got up and started back to his father. But when he was still a long way off, his father saw him and felt sorry for him. He ran to his son and hugged and kissed him. D. His father came out and begged him to go in. But he said to his father, "For years I have worked for you like a slave and have always obeyed you. But you have never even given me a little goat, so that I could give a dinner for my friends. This other son of yours wasted your money on prostitutes. And now that he has come home, you ordered the best calf to be killed for a feast". His father replied, "My son, you are always with me, and everything I have is yours. But we should be glad and celebrate! Your brother was dead, but he is now alive. He was lost and has now been found". E. Once a man had two sons. The younger son said to his father, "Give me my share of the property". So the father divided his property between his two sons. F. The son said, "Father, I have sinned against God in heaven and against you. I am no longer good enough to be called your son". G. He went to work for a man in that country, and the man sent him out to take care of his pigs. He would have been glad to eat what the pigs were eating, but no one gave him a thing. Finally, he came to his senses and said, "My father's workers have plenty to eat, and here I am, starving to death! I will go to my father and say to him, Father, I have sinned against God in heaven and against you. I am no longer good enough to be called your son. Treat me like one of your workers'. H. Not long after that, the younger son packed up everything he owned and left for a foreign country, where he wasted all his money in wild living. He had spent everything, when a bad famine spread through that whole land. Soon he had nothing to eat. 41

46 Workbook Activity: The Lost Son This activity is based on the parable of the Lost Son (Luke 15:11-32) which focuses on the attitudes and actions of three characters: a father, his younger son and his elder son. a) Students are asked to read the parable and decide which words (from a list provided in their workbooks) best describe each of the characters. They are asked to write an F next to the words for the father, a Y next to the words for the younger son, and an E next to those for the elder son. The suggested answers appear in the table below: Younger Son Elder Son Father ashamed resentful forgiving humble jealous welcoming hungry superior merciful sorry angry joyful reckless blaming loving independent dutiful encouraging regretful self-righteous fair wasteful obedient generous b) Students are asked to suggest another name for the parable. Possibilities include: The Two Sons, The Return The Prodigal (reckless, extravagant) Son, The Prodigal (reckless, extravagant) Father, The Forgiving Father, The Welcome. c) Students are asked to explain in their own words what the parable tells us about God s attitude to sinners. The parable is presented in such a way that listeners / readers are invited to identify the qualities shown by the father with those of God. The parable, therefore, asks us to see God, as forgiving, welcoming, merciful, joyful, encouraging, fair and generous especially in regard to sinners who turn to him. Something to Discuss There are many ways of understanding The Lost Son. It is about: Someone rejecting and living apart from God. A person waking up to their need for God. A person turning back to God for forgiveness. 42

47 God s great generosity and love. The resentment good people can show towards those who behave badly. The resentment good people can show towards God s generosity. Students are asked to consider which of the above understandings of the story is the most important and give a reason why. Students will give a variety of responses. Encourage students to see that four of the statements deal with our response to God and others. One statement God s great generosity and love focuses on God s unconditional mercy towards us. This theme is at the heart of the parable. Extension Activity Here students are asked to choose some of the following questions and apply them to the story of The Lost Son. How does this story make you feel? Which person in the story do you like the best? Why? Does this story present a person you would like to use as a role model? What picture or a symbol would you draw to represent this story? Do any of the story's characters remind you of people you know? Does this story remind you of any situation you are experiencing now or have experienced in the past? Does this story help you to see something you have not seen before or remember something you had forgotten? Do you know a story that is similar to this one? If so, explain. Encourage students to choose two or three questions that they identify with and feel that they can respond to more fully rather than attempt a greater number of questions that they answer superficially. 43

48 PART THREE: PARABLES AND THE REIGN OF GOD Achievement Objective 2 Students will be able to appreciate the power of stories and understand ways in which Jesus used parables to communicate his message about Te Rangatiratanga. Church Teaching In his parables Jesus shows us what God s reign is like. Learning Outcomes At the end of this section of the topic students will: Recognise that parables are comparisons built around similes and metaphors that relate to daily life. Develop an understanding of what Jesus parables tell us about the reign of God. Present a parable as a cartoon or mobile. Teacher Background Parables In his teaching and preaching Jesus made known the reign of God. Although he taught in various ways (with short sayings, by words of warning, through sermons of instruction, and by explaining the Scriptures) most of Jesus teaching was communicated through parables stories and images where Jesus by way of metaphor and symbol describes what the reign of God is like. It is like seed growing secretly, like treasure in a field, like yeast in a lump of dough, or like a net full of all sorts of fish. About a third of the content of the Gospels is in the form of parables and Jesus used more than forty different narratives to illuminate his teaching. Parables are essentially stories, but special kinds of stories in the same way that myths, satires, and sagas are. As a literary form, parables (from the Greek parabole) can be traced back to the Hebrew tradition of mashal. Mashal (which translated means to be like ) was a broad term used to describe verbal images, figurative sayings, proverbs, riddles, and extended stories that were told to make a point or communicate a message. Story telling was an essential feature of Jewish culture. Most of the Old Testament consists of stories about Israel and her God. The main Jewish traditions have to do with the story of the Creator and the cosmos, and of the Covenant between God and God s people. The parables Jesus told are very much part of this tradition. A number of them are taken from Old Testament 44

49 models: the vine or vineyard is a regular image for Israel, the sheep and shepherd represent Israel and her king. Other images that Jesus made use of in his parables a steward and a master, a son and a father were understood by the culture of his day to be images of God s relationship with Israel. Jesus, however, added a new dimension to the material he inherited from the tradition. His parables do more than contain information about the reign of God they are part of the means of bringing it about. They invite people into a new world that is being created and warn of the serious consequences if the invitation is refused. Jesus telling of these stories is one of the key ways in which the reign of God is to come about in this way he is in the tradition of the prophets Isaiah, Ezekiel and Jeremiah who were all known to tell stories to convey and bring about God s message. Literary Characteristics of Parables As a literary form, parables have certain characteristics: 1. Repetition This technique helps imprint the story on the minds of the audience. In many of the parables certain words or phrases are repeated. For example, in the parable of the Vineyard Workers (Matthew 20:1-16) the word vineyard and the expression he sent them into his vineyard are repeated. In the parable of the Talents (Matthew 25:14-30) there is a repetition of the formula sir, you entrusted me with... talents; here are... more I have made and the master s reply: Well done good and faithful servant; you have shown you can be faithful in small things. I will trust you with greater; come and join in your master s happiness. In the Unforgiving Servant (Matthew 18:23-35) the theme of compassion for others is stressed by the frequent repetition of expressions such as feeling sorry, being distressed or having pity on. 2. Contrast Opposites and contrasts are often used to emphasise aspects of a story. In the Rich Man and Lazarus (Luke 16:19-31) a strong contrast between rich / poor, well fed / starving, Abraham s bosom / Hades is evident. In the parable of the Judgement of the Nations (Matthew 25:31-46), there are many contrasts: sheep / goats, right hand / left hand, come / go, blessed / cursed, Kingdom / eternal fire, etc. The parable of the Lamp (Mark 4:21-23) contrasts lamp-stand / under the bed, hidden / disclosed, kept secret / brought to light. 3. Groups of Three Storytellers through the ages often use patterns of three: three characters, incidents or events. Parables also make use of this technique. In the Talents (Matthew 25:14-30) the man has three servants to whom he gives five, two or one talent. In the Wicked Tenants (Matthew 21:33-43) there are two groups of servants and then the son who comes to collect the produce from the tenants on behalf of the landowner. In the Lost Sheep (Luke 15:3-7) the ninety-nine, the lost one, and the shepherd make three groups. 45

50 Often there is some emphasis or focus of attention on the third in the series. In the Wicked Tenants, the climax comes with the third attempt to collect the produce from the tenants. In the Talents, the third servant is rebuked. The Meaning of Parables Many great spiritual leaders throughout the ages have used stories to get their message across. When Jesus chose to teach with parables he knew that such stories had the power to involve his listeners not just their heads but also their hearts. Through these entertaining stories Jesus got people thinking about the meaning of life and its possibilities and communicated important truths about the reign of God. Jesus parables have something important to say about the way God relates to the world and creation. They are like windows that allow us to see something of what God is like. The parables need to be understood in the context of Jesus historical situation and his mission. When Jesus used parables in his teaching he challenged his listeners to use their intelligence and imagination. In this way he encouraged people to become more spiritually aware and to make a practical response to what they heard. Although parables contain many elements that make the story interesting and more vivid, a parable will generally use comparison to emphasise one or two main points. Where a parable concerns a course of action to be taken, listeners are asked to pass judgement on the situation that Jesus presents them with. For example, in The Good Samaritan (Luke 10:36) Jesus questions his audience: Who was the neighbour to the man who fell among thieves? In the story of The Two Sons (Matthew 21: 31) his listeners are asked: Which of the two sons obeyed his father? Jesus used parables in his preaching to sharpen our understanding and present truth in a colourful and memorable way. Grouping Parables Because Jesus teaching was focused on the reign of God, his parables deal with various aspects of this theme. Scholars disagree over which stories to classify as parables and how to categorise them. But one way of grouping the parables is according to what they have to say about God s kingdom. For example: The arrival of the reign or kingdom of God The growth of the kingdom of God The Strong Man (Mark 3:23-27) The Bridegroom (Mark 2:18-20 The Mustard Seed (Mark 4:30-32) The Yeast (Luke 13:20-21) The Growing Seed (Mark 4:26-29) The Sower (Mark 4:2-9) 46

51 Good and evil within the kingdom Values operating within the kingdom (compassion and love for the poor and the lowly) The Great Net (Matthew 13:47-48) The Sower of Weeds (Matthew 13:24-30) The Lost Son (Luke 15:11-32) The Lost Sheep (Luke 15:4-7) The Lost Coin (Luke 15:8-10) The Wedding Feast (Luke 14:15-24) Another way of organising the parables is into parables of Advent, Reversal or Action: Parables of Advent develop the theme of a new time and a new history for people who are prepared to look and search Parables of Reversal overturn conventional expectations or traditional world views through a sudden new insight Parables of Action present crisis situations that demand a quick decision and strong action The Fig Tree The Yeast The Sower The Mustard Seed The Lost Sheep The Lost Coin The Good Samaritan The Rich Man and Lazarus The Pharisee and the Tax Collector The Wedding Guest The Lost Son The Vineyard Workers The Wedding Feast The Unexpected Guest The Widow and the Unjust Judge The Sower of Weeds The Ten Bridesmaids The Rich Fool The Dishonest Manager The Unforgiving Servant The Creditor 47

52 Table of Parables in the Four Gospels Parable Mark Matthew Luke John The Sick and the Doctor Mk 2:17 Mt 9:12 Lk 5:31 The Bridegroom and Fasting Mk 2:19 Mt 9:15 Lk 5:34 The Patch Mk 2:21 Mt 9:16 Lk 5:36 The Wineskins Mk 2:22 Mt 9:17 Lk 5:37-39 The Divided House Mk 3:23-26 Mt 12:25-28 Lk 11:17-23 The Strong Man Mk 3:27 Mt 12:29 Lk 11:21-23 The Sower Mk 4:2-9 Mt 13:1-9 Lk 8:4-8 The Lamp Mk 4:21 Mt 5:15 Lk 11:33 The Mustard Seed Mk 4:30-32 Mt 13:31-32 Lk 13:18-19 Salt Mk 9:50 Mt 5:13 Lk 14:34 The Wicked Tenants Mk 12:1-9 Mt 21:33-43 Lk 20:9-19 The Fig Tree Mk 13:28-32 Mt 24:32-36 Lk 21:29-33 Defendant Mt 5:25 Lk 12:57-59 The Eye, the Lamp of the Body Mt 6:22-23 Lk 11:34-36 The Splinter and Plank Mt 7:3-5 Lk 6:41-42 Asking Son Mt 7:9-11 Lk 11:11-13 False Prophet Mt 7:15-20 Lk 6:43-45 The Two Builders Mt 7:24-27 Lk 6:47-49 The Harvest and Labourers Mt 9:37 Lk 10:2 Playing Children Mt 11:16-17 Lk 7:31-32 Return of Unclean Spirit Mt 12:43-45 Lk 11:24-26 The Yeast Mt 13:33 Lk 13:20-21 The Blind Leading the Blind Mt 15:14 Lk 6:39 The Lost Sheep Mt 18:12-14 Lk 15:3-7 The Wedding Feast Mt 22:1-14 Lk 14:15-24 The Robber Mt 24:43-44 Lk 12:39-40 Faithful and Unfaithful Slaves Mt 24:45-51 Lk 12:42-46 The Talents or Pounds Mt 25:14-30 Lk 19:11-27 The Growing Seed Mk 4:26-29 Be on the Alert Mk 13:34-37 A City on a Hilltop Mt 5:14 The Sower of Weeds Mt 13:

53 Parable Mark Matthew Luke John The Hidden Treasure Mt 13:44 The Pearl Mt 13:45-46 The Great Net Mt 13:47-50 The Household Mt 13:52 The Unforgiving Servant Mt 18:23-35 The Vineyard Workers Mt 20:1-16 The Two Sons Mt 21:28-31 The Ten Bridesmaids Mt 25:1-13 The Judgement of the Nations Mt 25:31-46 Doctor, Heal Yourself Lk 4:23 The Creditor / The Two Debtors Lk 7:41-43 The Good Samaritan Lk 10:30-37 The Unexpected Guest Lk 11:5-8 The Rich Fool Lk 12:16-21 Waiting Servants Lk 12:35-38 The Signs of the Times Lk 12:54-56 The Barren Fig Tree Lk 13:6-9 Places at Table Lk 14:7-11 The Tower Builder Lk 14:28-30 Warring Kings Lk 14:31-33 The Lost Coin Lk 15:8-10 The Lost Son Lk 15:11-32 The Crafty Steward Lk 16:1-8 The Rich Man and Lazarus Lk 16:19-31 Humble Service Lk 17:7-10 The Widow and the Unjust Judge Lk 18:1-8 The Pharisee and the Tax Collector Lk 18:9-14 The Wind Jn 3:8 The Bridegroom s Friend Jn 3:29-30 The Harvest Jn 4:35 The Good Shepherd Jn 10:1-17 The Grain of Wheat Jn 12:24 The Vine and Branches Jn 15:

54 Some Key Points About Jesus Parables 1. Jesus parables are not just about the reign of God they are ways of bringing it about. 2. Jesus used parables a great deal and variations of the same story often appear in the different Gospels. 3. Jesus parables need to be seen in the context of his overall life and ministry his mighty works, his death, and Resurrection. 4. The parables, like all good stories, invite listeners into the world of the story. They challenge existing worldviews and create new ones. By encouraging listeners to identify themselves in terms of the story, a parable makes its point by asking the listeners to pass a judgement on themselves. 5. The parables describe and bring about a new way of being the people of God. 6. The message of the parables is not always obvious a person has to be attuned to Jesus way of thinking to understand the message of the parables. 7. The parables of Jesus, though distinctive, owe much to the wider tradition of Jewish storytelling, including the Old Testament. 8. Jesus telling of Israel s story especially his issuing of solemn warnings about imminent judgement links him to the line of great prophets, including John the Baptist. Links with the Student Text Something to Find Out Parables compare the kingdom of God with some aspect of life in the world. They are built around similes and metaphors. a) Here students are asked to use a dictionary to find out what similes and metaphors are. They may have already learned about them in English. Simile = A figure of speech where one thing is compared to another by use of the word like or as. Metaphor = A figure of speech where one thing is said to be another. b) Students are asked to think of some examples of their own of similes and metaphors. Students will come up with a variety of answers. Examples from parables that illustrate the distinction between similes and metaphors are: The kingdom of heaven is like a mustard seed which a man took and sowed in his field. (Matthew 13:31) simile 50

55 The kingdom of heaven is like treasure hidden in a field which someone has found. (Matthew 13:44) simile The kingdom of heaven is like a dragnet that is cast in the sea and brings in a haul of all kinds of fish. (Matthew 13:47) simile The seed sown on patches of rock is someone who hears the word and welcomes it at once with joy. (Matthew 13:20) metaphor The seed sown in thorns is someone who hears the word, but the worry of the world and the lure of riches, choke the word and so it produces nothing. (Matthew 13:22) metaphor And the seed sown in rich soil is someone who hears the word and understands it. (Matthew 13:23) metaphor Something to Think About When Jesus spoke in parables he spoke about things that were part of the daily life of the people of his time fishing, planting, harvesting, baking. Here students are asked to identify some of the things that Jesus might talk about if he were telling his stories in Aotearoa today: Contemporary possibilities are endless netball, computers, schools, competitions, churches, cars, offices, factories, watches, yachts, etc, television quizzes, gyms, gangs, prisons, etc. Point out to students that many of the activities Jesus spoke about are still important features of life today the growing and harvesting of crops, the production of food, the buying and selling of goods, celebrations, criminal acts such as robbery and assault. Task Four This task could be used to test students prior learning. It requires students to read Matthew 13:1-50 where Jesus tells seven parables, all about the reign or kingdom of God. Students could read the text individually or in groups. Otherwise the teacher could read the seven parables to the class. Students are asked to study seven What Am I? cards which are printed in the Student Resource book. They are asked to identify what feature, that gives its name to a parable, is described on each card. Alternatively, the teacher could photocopy the following page containing the seven cards and cut them into sets enough for each pair of students. Working in pairs, students should identify what feature, that gives its name to a parable, is described on each card. 51

56 Photocopy and cut into cards for alternative approach to Task Four: What Am I? (Card One) 1. I lie buried in a field. 2. A man finds me and covers me up. 3. The man sells all he owns in order to buy the field and possess me. 4. I am. What Am I? (Card Three) 1. I scatter seed in a field. 2. My seed falls on all types of ground. 3. Where conditions are good it produces a great crop. 4. I am. What Am I? (Card Two) 1. I start off very small. 2. When I reach maturity I am a great size. 3. Birds come and nest in my branches. 4. I am. What Am I? (Card Four) 1. I am used in baking. 2. A woman mixes me with flour. 3. I cause the whole batch of dough to rise. 4. I am. What Am I? (Card Five) 1. Fishermen throw me into the lake. 2. When I am full of fish I am pulled into shore. 3. The good fish go into buckets but the worthless is thrown away. 4. I am. What Am I? (Card Six) 1. A man is searching for something very fine. 2. When he finds me he recognises my great value. 3. He sells everything he owns and buys me. 4. I am. What Am I? (Card Seven) 1. An enemy sows me among the wheat a man has planted. 2. The servants want to pull me up. 3. I am allowed to grow up with the wheat until harvest time when I am bundled up and burnt. 4. I am. 52

57 The answers to Task Four are as follows: Card One I am hidden treasure. Card Four I am yeast. Card Seven I am darnel / weeds. Card Two I am a mustard seed. Card Five I am a net / dragnet. Card Three I am a sower. Card Six I am a pearl. Task Five The seven parables in Matthew 13 tell us important things about the reign of God. This task requires students to link up the statements in the left hand column of the table with the parables from Matthew 13 that they refer to in the right hand column. The correct answers appear below. The name of the parable appears next to the statement that refers to it: Statements 1. Some people listen to God s word and accept God s ways but others do not. 2. The reign of God begins in a small way but gradually grows into something great and powerful. 3. God s power is already at work changing our world. 4. Good and bad exist side by side in this world but in the end God will sort out the one from the other. 5. The reign of God is of great value and worth searching for. 6. Some people give up everything when they experience the reign of God. Parables B. The Parable of the Sower (13:1-9 and 13:18-23) F. The Parable of the Mustard Seed (13:31-32) D. The Parable of the Yeast (13:33) E. The Parables of the Weeds (13:24-30) and the Net (13:47-50) A. The Parable of the Pearl (13:45-46) C. The Parable of the Hidden Treasure (13:44) 53

58 Task Six This task asks students to choose one of the seven parables about the reign of God from Matthew 13 and present it as a cartoon or mobile. They should combine words from the parable with images to make their cartoon or mobile. The teacher will need to ensure that students have the appropriate resources to complete this task paper, cardboard, coloured pens, pencils, scissors, glue, magazines, string, etc. The mobile can be hung from a hoop, a coat hanger, an umbrella frame, etc. 54

59 PART FOUR: PARABLES OF THE RETURN Achievement Objective 2 Students will be able to recognise the power of stories and understand ways in which Jesus used parables to communicate his message about the reign of God. Church Teaching Jesus parables show us how we need to live if we are to be part of Te Rangatiratanga. Jesus parables are often puzzling and challenge people to make lifechanging decisions. Learning Outcomes At the end of this section of the topic students will: Link parables with their Scripture references and explore the meaning of a chosen parable. Show an understanding of what at least two parables tell us about how we should live while awaiting the fullness of the reign of God. Write their own statement about the significance of parables. Teacher Background This section of the topic focuses on those parables that deal with the return of Jesus Christ at the end of time to bring the reign of God to its completion. Two parables, in particular, are emphasised The Ten Girls and The Three Servants. The Parable of The Ten Girls (Matthew 25:1-13) Marriage Customs in First-Century Palestine Marriage customs in first-century Palestine differed from place to place and our knowledge of them is incomplete and inconclusive. However, it is likely that the marriage arrangements, which took place in various stages, were concluded with the coming of the bridegroom to the house of the bride and the escorting of the bride to the bridegroom s house where she was to live. Some commentators hold that the ten young women of the parable were waiting at the groom s house to greet him, the bride and her relatives on their arrival, to await the consummation of the marriage, the showing of the blood speckled bed sheet (Deuteronomy 22:13-21), and to participate in the feasting that followed. Others suggest that the ten young women are waiting with the 55

60 bride at her house. Given the importance of lamps in the story, it seems more likely that the young women are waiting at the bride s house in order to light the bridal party s way to the groom s house. The young women in the story are sometimes described as servants but can also be seen as wedding guests with a special duty to perform. The oil lamps they hold are probably not small oil lamps, which burn for several hours, but long sticks to which are attached a bowl filled with oil-soaked cloths. Such lights were used to light up the night on festive occasions and the extravagant use of olive oil indicated the importance of the event and the presence of God. It is possible that torches were there to do more than light the path of the bridal party from one residence to another and they probably had some religious significance. It is not certain whether there was any dancing involved, nor whether ten young women in a festive procession would have been seen as a large number, indicating a high status for the bride they were accompanying. Our best access to the marriage customs of the time is by way of the parable itself. The Parable within Matthew s Gospel For Matthew, the end times were close at hand, and this belief shaped the theology of his Gospel. It is clear from the narrative sequence in which this parable is placed that the central concern for Matthew is the coming judgement. The same is true of the parable of The Three Servants. For Matthew, the bridegroom in the parable is Christ, coming as judge and separating outsiders and his own followers into two groups as a shepherd separates the sheep from the goats (Matthew 25:32). His message is summed up in verse 13: Keep awake / watch / take heed, therefore for you know neither the day nor the hour. In the parable none of the young women keep awake, and they all know the day and the hour, as the call has gone out that the bridegroom is arriving, prompting five of them to hurry off. Their surprise and fear of exclusion are vivid illustrations of what is at stake. The parable does not seem to be addressed to a specific group, though the fact that the central groups of characters are women may have meant that women felt particularly addressed by this parable. The surprising rejection of seeming insiders is also found in the parable of the wedding garment (Matthew 22:11-14) where the man without a wedding robe is excluded from the wedding banquet. The wedding garment and the oil are parallel symbols. For Matthew, both represent doing the will of God as expressed in the commandments of Jesus. For Matthew, both parables are a way of saying that the final judgement will be a surprise to those who believe 56

61 they are comfortable insiders. This line of thought is expressed most strongly in the story of the final judgement (Matthew 25:31-46) where the Son of Man separates the people of the nations into two groups (insiders and outsiders) not on the basis of their claiming to be his followers but on their willingness to put his teachings into action. Within this context, the parable of The Ten Girls is an image of what will happen at the final judgement not a model of correct behaviour on the part of the wise young women or the bridegroom. The parable of The Ten Girls deals with what is proper behaviour while awaiting the coming of the Messiah. Two strong messages come from the story: Always be prepared for the coming of the Lord. In the meantime be shrewd (wise) in your dealings with the world. The Parable of The Three Servants (Matthew 25:14-30) This parable is often called the Parable of the Talents a talent was originally a measure of weight but here it is the name for the unit of currency that is used in the story. A talent, the largest single unit of currency known in the Hellenistic world, today is worth approximately one thousand US dollars. However, this parable is not about profit, abilities, sharing wealth, or the like. It is about how to behave in the period before the soon and sudden coming of the Messiah and the reign of God. In it Jesus tells his listeners not to be lazy or useless. It is a warning that when the reign of God comes it will be a time of celebration for some but of harsh judgement for others. This story which is also found in Luke 19:11-27, but in a slightly different form, clearly concerns the departure and return of a king or master. In Jesus time it was not considered honourable for rich men to make too much money. Any increase in their wealth was seen as depriving poor people of their fair share. Some clever noblemen avoided accusations of getting rich at the expense of others by getting slaves to manage their property for them. These rich men would set off on their travels, leaving their resources in the care of slaves who were expected to invest their masters money and make a good profit on it. The parable s main emphasis falls on the accountability of the servants or slaves who are left in charge of the king or master s property in his absence. The story emphasises the actions of the third servant, who is finally punished. The king or master who leaves his subjects tasks to perform is usually seen as an image of Jesus, going away and in due course returning. The servants are Jesus followers who will be judged on their performance in his absence. The story warns that: Jesus will return to judge the actions of those who have not been faithful to their responsibilities. 57

62 Jesus coming is imminent people should expect Jesus return at any moment. For Matthew being awake or watchful means being alert to God s instructions and acting on them with all the energy we have. Watching for the Lord does not mean self-centred idleness during the period of waiting. Our time must be filled with acts of loving service. Links with the Student Text Workbook Activity: Eight Parables a) Here students are asked to show their knowledge of eight parables (all from Luke s Gospel). Students are required to draw a line connecting each Scripture passage in column A with the headline that describes it in column B. The answers are as follows. Each headline is written next to its matching Scripture passage: (A) Scripture Passage Luke 8: 4-15 Luke 11:5-8 Luke 12:13-21 Luke 13:18-19 Luke 15:1-7 Luke 15:8-10 Luke 18:1-8 Luke 18:9-14 (B) Headline Seeds Scatter in all Directions A Demanding Midnight Visitor No Security in Hoarding Goods Birds Find Shelter in Branches Search Underway for Sheep Missing Coin Turns Up Woman Pesters Judge Prayer Time at the Temple b) Students are asked to choose one of the above parables and explain in their own words what they think its message is. They should then illustrate the parable. Task Seven There are many messages contained in the various parables so students will give a range of responses. This task requires students to either present the story of The Ten Girls in a piece of drama mimed or scripted or write and / or role play their own conversation based on the parable. 58

63 The following conversation between the mothers of two of the girls is printed in the Student Resource book. It can be used both as a focus of discussion and as a model for the students own conversations based on the parable. A Conversation at the Well Rachel and Anna meet by chance at the village well. It is the middle of the day a time most women avoid going out to fetch water because of the great heat. Rachel: Anna, I m so pleased to see you! Anna: I'm happy to see you too, Rachel! I've felt so lonely! Rachel: Yes. The middle of the day is not the favourite time for getting the water, but it's best for us just now! Anna: Have you seen the other three mothers? Rachel: Not yet I suppose they are lying low for the moment, too! Anna: It's all been so embarrassing... Rachel:... so shaming for us! Anna: All because our daughters weren't quite ready on time! Rachel: My daughter, Joanna, went off like a princess the first time she's ever been a bridesmaid! Anna: Rebecca, too! I helped her get her lamp ready made sure she had enough oil! Rachel: But the bridegroom was late. That wasn't their fault at all! Anna: First I knew was my Rebecca arriving in a panic she needed money for more oil! Rachel: When Joanna came in, I was shocked. I thought the wedding feast was well under way by then! Anna: Then Rebecca came back very upset. Not allowed in! Rachel: Shut out! Anna: It's not the first time it has happened. Rachel: They can be so strict about bridesmaids being ready... Anna:... but not about bridegrooms being on time! Rachel: Small consolation! Anna: So now the local gossips take it out on us! Rachel: Let s keep out of the way for a bit longer! Anna: Hopefully it will blow over soon! Task Eight Here students are asked to imagine that they are one of the servants in the parable of The Three Servants. They are asked to write a brief note to the master explaining their actions and letting him know how they now feel. The following example, written from the point of view of the first servant, appears in the Student Resource book: 59

64 Dear Master When you gave me five thousand coins to look after while you were away I realised that you trusted me a lot. I knew that the best way for me to show my loyalty to you was by investing your money wisely and making more. I m so happy that things worked out well and am enjoying my new responsibilities. Thanks again for rewarding me. Your Ever-Faithful Servant Task Nine Here students are asked to choose one bumper sticker from those below that they think sums up well the message of either the parable of The Ten Girls or the parable of The Three Servants. Students need to be able to explain why the bumper sticker is a good one for the parable. Explanations will vary from student to student. Use Your Gifts Now Be Alert and Ready Take Jesus Message Seriously Better In Than Out Don t Be Lazy We Will Be Judged According To Our Actions Something to Discuss Here students are asked to discuss either the parable of The Ten Girls or the parable of The Three Servants with someone. They should then jot down what they learned from this conversation. Students could record what they have learned on a character map or on a fishbone diagram such as the one that is illustrated below. Answers will vary from student to student. A fishbone diagram is drawn to resemble the skeleton of a fish. The main ideas are drawn as "bones" attached to the spine of the fish, as shown below. 60

65 Extension Activity This activity requires students to write their own prayer in response to either the parable of The Ten Girls or the parable of The Three Servants. The following example is provided in the Student Resource book. Dear God Help me to stay alert and ready. May I always be focused on what I need to do! Something to Think About Here students are asked to read some other parables about the return of Jesus: The Watchful Servants (Luke 12:35-38) No One Knows the Day or Hour (Mark 13:32-37) The Robber / Thief (Matthew 24:43-44) The Faithful or the Unfaithful Servant (Matthew 24:45-51 or Luke 12:41-48) They are then asked to consider how these parables are like the parables of The Ten Girls and of the Three Servants. The above parables are similar to those of the ten girls and the three servants in that they all deal with situations where people have to be ready and alert. The servants need to make sure they are ready to greet the master and open the door when he returns from the wedding feast (Luke 12:35-38). 61

66 The servants need to make sure they are ready for the master s return from his travels even though they have no idea when he will arrive (Mark 13:33-37). The householder needs to stay awake to make sure he can stop the burglar when he comes to rob his house (Matthew 24:43-44). The servant needs to be faithfully carrying out his duties so that when the master comes back at an unexpected time he will be rewarded for doing what is required (Matthew 24:45-51 or Luke 12:41-48). In all these situations if those responsible for staying alert and carrying out their duties do not do so there are serious consequences, in most cases punishment. The parables all apply to Jesus return. 62

67 PART FIVE: PARABLES NEW AND OLD Achievement Objective 2 Students will be able to recognise the power of stories and understand ways in which Jesus used parables to communicate his message about Te Rangatiratanga. Church Teaching Jesus parables apply to our lives today just as they did to the people of his own time. Learning Outcomes At the end of this section of the topic students will: Explore the meaning of a contemporary version of Jesus parable of the Good Samaritan and compare and contrast it with the original. Present their own version of the Good Samaritan or another parable of their own choice. Teacher Background A Contemporary Parable and the Good Samaritan This section of the topic begins with a contemporary parable The Good Street Kids. This assists students to understand that the purpose of Jesus parables was to challenge his hearers and lead them to make decisions that were often demanding. The challenge for those who hear both the Good Street Kids and the story of the Good Samaritan Jesus parable on which the contemporary parable is based is to answer the question that is posed: Which of these people is a true neighbour to the man who was mugged and robbed? In both stories those of status (the captain of the first fifteen, the head prefect and her friend, the priest and the Levite) fail to respond to the challenge to be good neighbours while those who are despised and marginalised (the street kids and the Samaritan) recognise that true neighbourliness transcends boundaries. The Good Samaritan Jesus tells the story of the Good Samaritan in response to a lawyer who asks Jesus which laws will lead to eternal life. Jesus immediately turns the question back on the questioner who correctly identifies that the key commandments demand love of God and love of neighbour (Deuteronomy 6:5 and Leviticus 19:18). The parable of the Good Samaritan clarifies who the law means by neighbour. 63

68 In Luke s story of the Good Samaritan (Luke 10:25-37) the priest and the Levite both avoid contact with a traveller who has been robbed and left for dead because they do not wish to be contaminated by touching the body of such a person. They both have their religious duties to attend to in Jerusalem, and must at all costs avoid touching blood or dead bodies to do so would be an infringement of Jewish purity laws. According to such regulations a priest could only touch the corpse of an immediate family member in order to bury it (see Ezekiel 44:25). A Samaritan a person hated for being of mixed race and a heretic stops to save the injured man s life. This Samaritan would most likely have been a trader a fact suggested by his possession of oil, wine, and considerable funds. His journey through Judea was into hostile territory. Traders were a despised occupation because they were thought to have gained their wealth at the expense of others and were, therefore, considered thieves. They frequented inns, which had the reputation of being dirty and dangerous and run by people whose status was even below that of traders. Only people without family or social connections would risk staying at a public inn. Both the victim and the Samaritan were despised and marginalised people. Those Jewish peasants who listened to Jesus parable would not have been sympathetic to the plight of either the Samaritan or the victim. More sympathy would have been given to the robbers who were often peasants who had lost their land to money lenders whom all peasants feared. The surprising twist in the story is the compassionate action of one stereotyped as a thief. Having told the story Jesus refocuses the original question. It is no longer, Who is my neighbour? but, To whom can I be a neighbour? Links with the Student Text Task Ten This activity is based on the students reading of A Contemporary Parable The Good Street Kids, which is printed in the Student Resource book. They are asked to answer the following two questions: a) The captain of the first fifteen and the head prefect and her friend have their own reasons for not stopping and helping the injured worker. What are they? The captain of the first fifteen does not stop and help the injured worker because he is late for rugby practice and pressured for time. The head prefect and her friend do not stop and help the injured worker because they believe it is too risky for them to do so. They are probably worried that they too would be mugged. b) How do the street kids in the story show that they are good neighbours to the young man who was mugged? 64

69 The street kids show they are good neighbours to the young man who was mugged by stopping to help him, by moving him into the recovery position, by checking his pulse, by ringing emergency services, by holding his hand, and by covering him with their jackets as they waited for the ambulance. Something to Think About Here students are asked to think of: Times in their own lives when they have behaved like the captain of the first fifteen or the head prefect and her friend. Occasions when they have acted like the street kids. Students answers will vary, but encourage them to identify those situations, serious and less obvious, where they have seen others in need and have either responded or failed to respond to them. Something to Discuss This requires students to discuss the following: Sometimes we need to sacrifice our own interests, time, money, and safety, family or friends if we are to do what God wants us to do and be good neighbours to those around us. The passage from Micah may be a useful stimulus for discussion: and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God? (Micah 6:8) Task Eleven The Good Street Kids is a modern version of Jesus story of the Good Samaritan. Students are asked to look up the parable in their Bibles (Luke 10:25-37) and refresh their knowledge of it. They are then asked to consider: How is The Good Street Kids like Luke s parable? How is The Good Street Kids different from Luke s parable? In both The Good Street Kids and Luke s Good Samaritan those with status and power within the context of the stories the captain of the first fifteen, the head prefect and her friend, the priest and the Levite fail to stop and help 65

70 the injured person. In each case people who are looked down upon by others in society street kids and Samaritans show themselves to be true neighbours to the injured person. The two parables are obviously different in their surface details (identity of characters, settings, etc) but the shape of the plots remains essentially the same. Task Twelve Here students are asked if they were creating their own version of Luke 10:25-37 or of any of the other parables they have learned about in this topic: Where would their story take place? Who would their characters be? What would happen in the story? Responses will vary from student to student depending on which parable they choose to focus on. Something to Do Here students are asked to write or act out or design a poster for their own version of Luke 10:25-37 or any other parable they choose. Workbook Activity: Parables Are... a) Students are given a number of statements about parables and are asked to tick those that they agree with: 66

71 Parables are stories with a message Jesus used parables to get people s attention Jesus based his parables on familiar things and situations Parables speak to the heart Parables can have more than one meaning Parables tell us what God is like Parables show us how to be good disciples Parables make us think Parables appeal to our imaginations Parables challenge the way we behave b) Students are then required to make up their own short statement about parables. Answers will vary from student to student, but should include some of the elements contained in the above statements. This activity is placed at the end of the students study of parables and is a useful way of reviewing students understanding of them. 67

72 PART SIX: THE SAYINGS AND SERMONS OF JESUS Achievement Objective 3 Students will be able to identify and understand other ways in which Jesus communicated his teachings including the Beatitudes, various sayings, the Lord s Prayer, and the Great Commandment. Church Teaching The Sermon on the Mount shows Hehu to be the fulfilment of the Law. The Beatitudes are at the heart of Jesus teaching and tell us what we need to do to achieve genuine happiness and share in the reign of God. The Beatitudes tell us that true happiness comes from God alone. The "I am" sayings reveal Jesus to be the Son of God. Learning Outcomes At the end of this section of the topic students will: Describe what the Beatitudes teach about human happiness. Use scripture references to locate and complete sayings of Jesus and reflect on their meaning. Recognise and respond to ways in which Jesus describes himself. Teacher Background The Sermon on the Mount and the Beatitudes Many of the essentials of Jesus teaching are contained in a remarkable speech which in Matthew s Gospel is known as the Sermon on the Mount (chapters 5-7) and in Luke is called the Sermon on the Plain (chapter 6:17-49). In both versions of this sermon Jesus gives us the Beatitudes and in Matthew s account, the Lord's Prayer. In Matthew s version delivering the sermon from a mountaintop makes Jesus seem like Moses who received the Ten Commandments from God on Mount Sinai. Jesus doesn't simply repeat the old teaching and he doesn't dismiss it, either. Instead he asks for a deeper and more challenging observance. Jesus authority and confidence in reinterpreting the Jewish Law make it clear that he is more than just another wandering preacher. 68

73 The vision of happiness that Jesus gives in Matthew (5:3-10) and Luke (6:20-26) is one of the most important and paradoxical teachings in Scripture. Here Jesus proclaims what blessedness is and makes promises to those who follow his proclamation. The blessed, the happy, the fortunate, Jesus tells us, are the poor in spirit, those who mourn and are merciful, those who seek righteousness and peace, the ones who are pure in heart, the persecuted. The promise that awaits them is God's reign. The Greek word makarios means "blessed" or "happy," which implies a freedom from anxieties and worries. In Matthew's Gospel the notion of beatitude conveys deep joy flowing from the grace of salvation and the promise of God's reign. The blessed and happy people are not those who are successful in the eyes of the world but those who put on Jesus' mind and heart. "Blessed / happy are the poor in spirit, for theirs is the kingdom of heaven." In our more honest moments, we recognise our profound neediness, our intellectual limitations, our spiritual inadequacy, our moral failures. In our helplessness, we turn to God. Our response of gratitude and trust, itself a grace, means that the kingdom of heaven is ours. "Blessed / happy are they who mourn, for they will be comforted." The journey of life involves having our heart broken time and time again. Sometimes this is due to our own sin, sometimes because of the cruelty of others. Jesus reminds us that the truth does set us free. Those who are honest about their sorrows and sins will gain the consolation of the Lord. They will be comforted and will be given the gift of courage. "Blessed / happy are the meek, for they will inherit the land." God seems to be vulnerable to those who are humble and lowly. These meek individuals place themselves under the Lordship of Jesus, striving to emulate him in obedience and submission to whatever is sent their way. But the meek know that God is ultimately in control, and they are about doing the divine will. The great inheritance that will be given is peace. This is not an earthly inheritance but one that is everlasting. "Blessed / happy are they who hunger and thirst for righteousness, for they will be satisfied." We all have longings: for meaning, for intimacy, for depth. But one of the deepest is for justice where relationships and life are properly ordered. Only when rights are protected and promoted, only when we fulfil our obligations to God and to one another will we have this hunger and thirst satisfied. "Blessed / happy are the merciful, for they will be shown mercy." If we give mercy, we shall get mercy. God has been merciful to us, and we are to pass the gift on to others. A merciless Christian is a contradiction in terms. Mercy is love in the face of sin and injury. Mercy is the presence of Jesus in a wounded and fractured world. 69

74 "Blessed / happy are the clean of heart, for they will see God." The pure of heart are those who are not defiled and polluted by values and attitudes that take us away from God. We know that our seeing is dependent upon the condition of our hearts. If pure, we shall see the glory of God and our own as well as others' dignity. "Blessed / happy are the peacemakers, for they will be called children of God." God's peace is the rightness of relationships. Peace embraces four satellites: truth, charity, freedom and justice. Peacemakers are instruments of all four of these graces. When that work is done well, they know themselves to be blessed because they are truly sons and daughters of God. "Blessed / happy are they who are persecuted for the sake of righteousness, for theirs is the kingdom of heaven." This Beatitude shows how radical the message of Jesus is: that persecution and happiness go together. The true Christian longs to share fully in the life of Jesus: his life, suffering, death and resurrection. This is the gateway into the kingdom of heaven. The mission of Jesus was to take people from the mysteries of sin and death into the happiness of heaven. The Beatitudes describe his vision and chart the paths to make that journey. In the end, it is all the work of the Holy Spirit. The I am sayings of Jesus Unique to John s Gospel are Jesus' "I am" sayings, all of which reflect primary themes of John's Gospel: life, light, and the glory of God revealed through Jesus' words and actions. In John s Gospel there are seven occasions when Jesus makes a metaphorical statement about himself which begins with, I am... Each of these sayings takes a concept that is already significant for Jews, and gives it a new meaning that becomes understood only in the light of the Resurrection. In the tradition of the Church, the seven I am sayings point to the divinity of Jesus Christ. I am the bread of life. Whoever comes to me will never be hungry (John 6:35). I am the light of the world. Whoever follows me will never walk in darkness (John 8:12). I am the good shepherd. The good shepherd lays down his life for the sheep (John 10:11). I am the gate for the sheep (John 10:7, 9). I am the resurrection and the life. Those who believe in me, even though they die, will live (John 11:25). 70

75 I am the way and the truth and the life. No-one comes to the Father except through me (John 14:6). I am the true vine (John 15:1). I am the bread of life. Whoever comes to me will never be hungry (John 6:35). This is the first of the seven I am statements in John. It is delivered by Jesus after his feeding of the five thousand and must be seen in this context. The word bread meant both bread and food in general. Bread really was the matter of life for first-century Mediterranean peoples, providing around fifty percent of the calories in an average person s diet. Jesus metaphor suggests something very fundamental Jesus sustains life at its most basic level. I am the light of the world. Whoever follows me will never walk in darkness (John 8:12). Jesus is at the Temple for the Feast of Sukkoth (Tabernacles or Booths). When Jesus makes the statement that he is the light of the world, that is, Israel s everlasting light, it is in the context of this Festival. The Feast of Sukkoth, which was celebrated in autumn (September October) to mark the grape and olive harvests, was along with Passover and Pentecost, one of the three great festivals of the Israelite year. Sukkoth included a prayer for the renewal of sunlight and a huge golden candelabrum holding many lamps was lit in the Temple during the festival. In the ancient world light was regarded as a substance and had no source other than itself. Since all living beings were believed to have light, life and light went hand in hand. When Jesus announces that he is the light of the world he is really saying that he is the life of the world, the source of Israel s life and its very substance. I am the good shepherd. The good shepherd lays down his life for the sheep (John 10:11). Shepherds in biblical times contended with heat during the day, and frequent cold and sleepless nights. Dealing with wild animals and robbers required special skills. Shepherds would spend much of their time caring for sheep that injured themselves by getting caught in rocks. The first thing a shepherd did in the morning was to call his sheep and lead them out of the sheepfold or cave into open fields. To be successful, shepherds had to have an intimate knowledge of their animals. By the time of Jesus actual shepherds were a despised group, ranked with tanners, sailors, butchers, camel and donkey drivers, and other scorned 71

76 occupations. Being away from home they were unable to protect the honour of their women and were presumed to be dishonourable men. Often they were considered thieves because they grazed their flocks on other people s land. The use of metaphors associated with sheep and shepherds to describe leadership is common in Scripture. In the Old Testament God is frequently said to be the shepherd of his people, and God s people are likened to sheep. King David is also spoken of as a shepherd. There are also occasions where faithless shepherds injure their flocks. When Jesus identifies himself as the good shepherd who lays down his life for his sheep, he is presenting himself as a concerned and capable leader who knows and cares for his people. In this he is contrasting himself with the Jewish authorities who often abuse their positions as shepherds and behave in greedy, selfish and harsh ways. The imagery of a shepherd protecting the flock from wolves is used elsewhere in the New Testament (Matthew 10:16 and Acts 20:28-29). These references warn of dangers and draw boundaries. I am the gate for the sheep (John 10:7, 9). In biblical times sheepfolds were without gates. When a shepherd put his sheep in the fold, he would stop each animal with his staff and check it for wounds and sunburn. Because he knows each sheep he can always detect an intruder from another flock. Once the sheep are safely in the fold for the night, the shepherd himself sits across the door, to protect his flock from wild animals and thieves. When Jesus says that he is the sheep gate he is claiming that he is the only entry into the Reign of God. I am the resurrection and the life. Those who believe in me, even though they die, will live (John 11:25). Jesus receives a message that Lazarus, the brother of Martha and Mary, is ill. Instead of hurrying, Jesus takes his time and only arrives in Bethany four days after Lazarus has been laid in the tomb. Neither the disciples nor the two sisters can understand Jesus behaviour, but the outcome for them all is a strengthening of trust in Jesus. When Jesus announces himself to be resurrection and life, Martha already knows him to be Messiah and Son of God. Mary knows he could have saved Lazarus from death. Neither can imagine what they are about to witness Jesus doing. Jesus positions himself outside the tomb in which Lazarus was placed. The taking away of the stone and the removal of the bandages and cloth 72

77 allow people to see that where there was once death, there is now a living being. Jesus restoration of Lazarus life is the outward sign that reveals the truth of his statement that he is the resurrection and the life. I am the way and the truth and the life. No-one comes to the Father except through me (John 14:6). The disciples are worried and upset by talk of betrayal and the thought of Jesus leaving them. Jesus speaks reassurance but leaves Thomas even more confused. Jesus is the way to God, the truth, and the one who will make the eternal life of God available to all who will receive it. Jesus is revealing that the truth is not a remote ideal, or a code of rules. Truth is a person and a relationship. Jesus himself is the truth and the living way. He is the one road and only guide to God. I am the true vine (John 15:1). The metaphor of the grapevine illustrates Jesus relationship with his disciples: the vine = Jesus the branches = the disciples the pruner = the Father the fruit = outcomes of the relationship. It emphasises the enduring relationship with Jesus on the part of each disciple and the joyous outcome of this relationship. The image of vine and branches describes a one-to-one relationship between a disciple and Jesus. This primary relationship, in turn, is the basis for the relationships between disciples. Links with the Student Text Something to Discuss This task requires students to work with a partner. They are asked to discuss twenty statements that appear in the Student Resource book under the heading A Recipe for Happiness?: Be successful Make money Leave others behind Be fun to be with Be strong Be beautiful Be rich Be secure 73

78 Be independent Be in control Do things on your own terms Establish your rights Make sure you get justice for yourself Take revenge Be greedy Experience pleasure Pick fights Win arguments Avoid all trouble and pain Walk over others. Students should decide where on the following continuum they would place each of these pieces of advice about how to achieve happiness. strongly disagree strongly agree Responses will vary from student to student. Something to Think About Here students are asked to give their own personal recipe for happiness. They should begin: Happiness is... The following appears as a model in the Student Resource book: Happiness is good health and a bad memory! Ingrid Bergman Something to Discuss Students are required to read the Beatitudes in Luke (6:20-23) and Matthew (5:3-12) and then to consider: What is the difference between being poor and being poor in spirit? Being poor refers to a lack of material possessions and other resources that are important for quality of life money, housing, food, clothes, education, employment, etc. Being poor in spirit means that a person is not attached to 74

79 their goods and resources. Their life is not dominated by their possessions and their happiness is not determined by what they own. Workbook Activity: The Sayings of Jesus a) Here students are asked to read Matthew 5:3-10 and complete the various sayings of Jesus by adding to the original statement. The answers are written in bold. The translation used here is the New Revised Standard Version. Other versions may use the word happy... rather than blessed to begin each statement: Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they will be comforted. Blessed are the meek (gentle), for they will inherit the earth. Blessed are those who hunger and thirst for righteousness, for they will be filled. Blessed are the merciful, for they will receive mercy. Blessed are the pure in heart, for they will see God. Blessed are the peacemakers, for they will be called children of God. Blessed are those who are persecuted for righteousness sake, for theirs is the kingdom of heaven. b) Students should then find examples from the news and current events (on television, radio, newspapers or internet) of people who fit into any three of the different groups spoken about by Jesus. Students should then explain how Jesus words can help these people in the different groups. Answers will vary from student to student but those people in the various groups mentioned would find Jesus words encouraging because: They promise a reversal of fortune that will come about through the Reign of God. They promise rewards for those who have lived good and just lives in the sight of God. Task Thirteen Here students are asked to look up the Scripture references for ten of Jesus sayings. They are required to match the beginning of each saying with its ending by writing down the numbers 1 to 10 and next to each the appropriate letter of the alphabet. 75

80 Here are the answers: Mark 3:24 Mark 6:4 Mark 10:25 Matthew 5:39 1. If a country divides itself into groups which fight each other, 2. A prophet is respected everywhere except 3. It is much harder for a rich person to enter the kingdom of God 4. If anyone slaps you on the right cheek, D. that country will fall apart. H. in his own home town and by his relatives and his family. E. than for a camel to go through the eye of a needle. B. let him slap your left cheek too. Matthew 5:44 5. Love your enemies G. and pray for those who persecute you. Matthew 7:6 Matthew 7:6 6. Do not give what is holy to dogs 7. Do not throw your pearls in front of pigs J. they will only turn and attack you. C. they will only trample them underfoot. Luke 9:60 8. Let the dead I. bury their own dead. Luke 9:62 Luke 14:11 9. Anyone who starts to plow and then keeps looking back 10. All who make themselves great will be humbled A. is of no use for the kingdom of God. F. and those who humble themselves will be made great. Something to Discuss Here students are asked to work in a pair or group to discuss each of the above statements, trying to work out what they mean. Students should then try to decide: Which of Jesus statements is the easiest to understand? Which is the hardest to understand? Which is the strangest? Which is the most challenging? 76

81 Which is the most comforting? Which can you most easily apply to a situation in your own life? Answers will vary from student to student. Task Fourteen After reflecting on the seven I am statements of Jesus, students are asked to say how they would describe him. They should write their own short statement about Jesus that begins with: Task Fifteen Jesus is This task asks students to design a poster that presents any one of Jesus sayings. They should choose from: The Beatitudes either from Matthew or Luke s versions. The I am statements. Any other of Jesus sayings. The teacher will need to ensure that students have the appropriate resources to complete this task paper, coloured pens, pencils, scissors, glue, magazines, etc. 77

82 PART SEVEN: THE GREAT PRAYER AND THE GREAT COMMANDMENT Achievement Objective 3 Students will be able to identify and understand other ways in which Jesus communicated his teachings including the Beatitudes, various sayings, the Lord s Prayer, and the Great Commandment. Church Teaching The Lord s Prayer, which comes from Jesus, the model of prayer, summarises the whole of the Gospel and is the most perfect of karakia. By praying the Lord s Prayer we show our whakapono and trust in God and draw closer to the Father, through Hehu Karaiti, the Son. The first three petitions of the Lord s Prayer give glory to God; in the second four we place our needs before Te Atua. Love of God, neighbour and self is at the heart of Jesus teaching. All of the Law and the prophets can be summed up in two commandments love God and love your neighbour. Learning Outcomes At the end of this section of the topic students will: Construct a set of guidelines about how to pray based on Jesus advice to his followers. Compare Matthew s and Luke s versions of the Lord s Prayer. Arrange in order the seven petitions that make up the Lord s Prayer and respond to one of them. Recognise that Jesus teaching is summarised in the command to love God and love neighbour. Teacher Background The Great Prayer In New Testament times, it was common practice for rabbis to instruct their disciples about prayer. Jesus disciples would have expected Jesus to teach them how to pray. The prayer known as the Lord s Prayer or Our Father is what Jesus taught them. It is similar to various Jewish prayers of New Testament times. The Lord s Prayer resembles a type of Jewish prayer known as the tephillah qezarah, a short prayer that was said in times of trouble or danger. It is also like the kaddish, a prayer recited in the synagogue following the sermon. Two forms of the prayer survive in the Gospels. Luke 11:2-4 has the shorter version, omitting the words in heaven, the petition that God s will be done, 78

83 and the request for deliverance from evil. This version is generally regarded as being close to the prayer which Jesus actually taught his disciples. Matthew 6:9-13, which forms part of the Sermon on the Mount, presents a longer version, on which the prayer that is most usually recited by Christians today is based. Some manuscripts of Matthew also contain a doxology (a prayer glorifying God) for yours is the kingdom and the power and the glory forever. Traditionally, Christians have understood the Lord s Prayer as having seven petitions that follow on in sequence from an introduction that addresses God as Our Father. The heart of the prayer is a petition that God make the reign of God over humankind a present reality. In the meantime, the petitioner asks for physical sustenance, reconciliation with God and neighbour, and protection from temptation and evil. Here are the two English versions of the Lord s Prayer that are most commonly recited by the Catholic community in New Zealand: Modern Version Introduction: First Petition: Second Petition: Third Petition: Fourth Petition: Fifth Petition: Sixth Petition: Seventh Petition: Our Father in heaven, hallowed be your Name, your kingdom come, your will be done, on earth as in heaven. Give us today our daily bread. Forgive us our sins as we forgive those who sin against us. Save us from the time of trial and deliver us from evil. Traditional Version Introduction: First Petition: Second Petition: Third Petition: Fourth Petition: Fifth Petition: Sixth Petition: Seventh Petition: Our Father, who art in heaven, hallowed be thy name; Thy kingdom come; Thy will be done on earth as it is in heaven. Give us this day our daily bread; and forgive us our trespasses as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil. The following Māori version of the Lord s Prayer is most commonly used at Mass: Ko Te Inoi A Te Ariki E to mātou Matua i te rangi, kia whakatapua tōu ingoa, kia tae mai tōu rangatiratanga, 79

84 kia whakaritea tōu hiahia I te whenua kia pērā ano i tō te rangi. Homai ki a mātou aianei he taro mā mātou mo tēnai rā Whakakāhoretia ō mātou hara, me mātou e whakakore nei i ngā hara o te hunga e hara ana ki a mātou. Kaua mātou e tukua kia whakawaia, Engari whakaorangia mātou i te kino. When Christians pray the Lord s Prayer they are following the example of Christ who is the model of all prayer. In addressing God as Father Jesus is using the language of the patriarchal society of his day. He is not making a statement about the gender of God, but is saying something profound about our relationship with God. Jesus is telling us that God is a divine parent who has the best qualities of an ideal Mother as well as Father: One who gives us life, nurtures us, and is intimately close to us tender as well as strong, just but always accepting, suffering with us and rejoicing with our achievements, gently but firmly drawing us toward maturity and fulfilment. The simplicity and brevity of the prayer suggests a very special, intimate relationship between the petitioner and God. For the person who can pray the Lord s Prayer, the reign of God has already come, yet at the same time, the prayer looks ahead to when the Reign of God will be fulfilled. When he speaks of the future, Jesus is rejecting those tendencies in first century Judaism that exaggerate the importance of signs and wonders. The future Jesus speaks of is one that emerges as the consummation of the present the fulfilment of what is already available to those who respond to the challenge of his announcement of the reign of God. For almost two thousand years, the Lord s Prayer has been central to all Christian understanding of how to pray and has been the principal vocal prayer of all Christian communities. The Catechism of the Catholic Church devotes a whole section to the Lord s Prayer (nn 2759 to 2865) that contains some very valuable material. The Great Commandment By Jesus time, the Jewish Law had become very elaborate. From the Ten Commandments the basis of the Law 613 lesser laws had developed. Jewish teachers frequently argued as to what was the central theme running through these many and various regulations. When challenged by the experts to say which of the commandments in the Law was the most important (Matthew 22:34-40, Mark 12:28-31, Luke 10:25-28), Jesus answered by emphasising two commandments upon which all the others depended: Love the Lord your God (Deuteronomy 6:5). Love your neighbour as yourself (Leviticus 19:18). 80

85 By asserting the centrality of these two commandments, Jesus was not rejecting the Law but cutting a clear path through the complexities of legislation. He made clear that love was to have priority over all other values, and was far more important than any burnt offering or sacrifice. The love Jesus spoke of is to be expressed in action. We show our love for God by obeying his law. We show our love for our neighbours by treating them as we would like to be treated ourselves. In John 13:1-15 Jesus demonstrates this love when he washes his disciples feet and tells them that they are to serve each other in a similar way: If I, then, the Lord and Master, have washed your feet, you must wash each other s feet. I have given you an example so that you may copy what I have done to you. (John 13:14-15) In John 15 Jesus reveals that the greatest possible love is shown by selfsacrifice, when someone gives up their own life for those who are dear to them: This is my commandment: love one another, as I have loved you. No one can have greater love than to lay down his life for his friends. (John 15:12-13) Loving God is not possible if we hate another person. The quality of all our relationships with family, neighbours and strangers is a sign of our relationship with God. It is likely that if we re in a bad relationship with someone else, we re also not on good terms with God. "If anyone says, 'I love God', and hates his brother, he is a liar; for he who does not love his brother whom he has seen, cannot love God whom he has not seen. And this commandment we have from him, that he who loves God should love his brother also." (1 John 4:20-21). This is the great newness of Christianity a person cannot love God if they do not love their brothers and sisters, creating a deep and lasting communion of love with them. In Old Testament times the Israelites were already encouraged to love one another: "You will not exact vengeance on, or bear any sort of grudge against, the members of your race, but will love your neighbour as yourself" (Leviticus 19:18). At first this commandment seems to have been restricted to the Israelites, but gradually it was applied more broadly to include the strangers who stayed among them, in remembrance that Israel too was a stranger in the land of Egypt (Leviticus 19:34; Deuteronomy 10:19). In the New Testament this command to love becomes universal: it presupposes a concept of neighbour that knows no bounds (Luke 10:29-37) 81

86 and is even extended to enemies (Matthew 5:43-47). Love of neighbour is seen as an imitation and extension of the merciful goodness of the heavenly Father who provides for the needs of all without distinction (Matthew 5:45). However, it remains linked to love of God: indeed the two commandments of love are the summary and the fulfilment of the law and the prophets (Matthew 22:40). Only those who fulfil both these commandments are close to the reign of God, as Jesus himself stresses in answer to a scribe who has questioned him (Mark 12:28-34). Links with the Student Text Task Sixteen In Matthew 6:5-8 Jesus give his disciples guidelines about how to pray. This task asks students to make a list of dos and don ts of prayer based on Jesus advice. Here are some suggestions: Dos of Prayer Pray quietly Pray on your own away from others Use simple words Pray sincerely and from the heart Don ts of Prayer Don t pray to attract attention Don t make a big fuss when you pray Don t use a lot of meaningless words Don t make your prayers needlessly long. The teacher may need to point out that Jesus advice refers to personal rather than liturgical (public) prayer. Something to Discuss a) Here students are asked to comment on the differences between Matthew s and Luke s versions of the Lord s Prayer. The translations printed in the Student Resource book come from the New Jerusalem Bible. Luke addresses God as Father, Matthew as Our Father. Luke does not have in Heaven. Luke does not include your will be done, on earth as in heaven. Matthew has and forgive us our debts, as we have forgiven those who are in debt to us. Luke has and forgive us our sins, for we ourselves forgive each one who is in debt to us. Luke does not have but save us from the Evil One. 82

87 Overall, Matthew s version has seven petitions while Luke has only five. b) Which of the versions is closest to the one that the Church uses today? Matthew s version is closest to the one used by the Church today. c) Why do you think the Church chose this version? Task Seventeen Possibly Matthew s version is used because its emphasis on Our Father makes it more suitable for a group praying together. Matthew s two additional petitions makes the prayer broader in scope. Here students are asked to look at the various things that we pray for when we say the Lord s Prayer. Students are required to sort seven statements into the order that reflects the sequence of the seven petitions in the Lord s Prayer. Here is the correct order: We ask: That the name of God be respected and held Tapu (holy) by all people That the reign of God continue to grow in our lives and become established in our world That, as Jesus did, we do the will of God That we trust God to provide for all our needs That God forgive us for our offences just as we forgive those who do us wrong That God keep us away from the path that leads to hē (sin) That God protect us from the forces of evil. Something to Do Here students are asked to choose any of the requests or petitions made in the Lord s Prayer: a) They should write their own prayer based on the request or petition. b) They may illustrate their prayer if they wish. Something to Discuss Jesus teaching about the two most important commandments is described in three of the Gospels. 83

88 Matthew 22:34-40 Mark 12:28-34 Luke 10:25-28 This task asks students to read the different versions of this incident and then suggest: a) How they are similar The versions are similar in that all three identify love of God (Deuteronomy 6:5) and love of neighbour (Leviticus 19:18) as the two most important commandments. In each case, Jesus is announcing the commandments in response to questions from experts. b) How they are different Matthew Here Jesus is replying to the Pharisees question: Master, which is the greatest commandment of the Law? Jesus emphasises that in loving God you must do so with all your heart, with all your soul, and with all your mind. Mark Here Jesus is replying to a question from one of the scribes: Which is the first of all the commandments? Jesus emphasises that in loving God you must do so with all your heart, with all your soul, with all your mind and with all your strength. After Jesus has stated the two commandments the scribe congratulates him on his words, telling him that what he has said is much more important than any sacrifice or burnt offering. Jesus, in turn, recognises that this scribe is close to the kingdom of God. Luke Here it is a lawyer who is questioning Jesus: Master, what must I do to inherit eternal life? Jesus gets the lawyer to identify what is written in the Law. The lawyer replies correctly when he identifies the two commandments that emphasise love of God and love of neighbour. c) Which version they like best and why Answers will vary from student to student. The teacher may also wish to draw the students attention to Jesus teaching on love in John s Gospel. In John 13:1-15 Jesus demonstrates through his washing of the disciples feet that love is to take the form of mutual service. In John 15:9-15 he emphasises the link between keeping the commandments and love. He introduces the idea that the greatest expression of love lies in self-sacrifice. 84

89 Achievement Objective 4 PART EIGHT: FOLLOW ME Students will be able to recognise that Jesus continues to invite people to follow him by challenging them to live lives of aroha and to keep his commandments. Church Teaching Hehu teaches us to follow him by loving one another as he has loved us. We live lives of love by keeping Jesus commandments. Learning Outcomes At the end of this section of the topic students will: Identify and present ways in which people can show love of Te Atua, neighbour and self. Reflect on different people s responses to Jesus teachings. Teacher Background During his three years of public ministry Jesus most frequent invitation to the people he met was, "Follow me!" This command, stated fifteen times in the Gospels, challenged people to make a decision either to accept Jesus and his teachings or to reject him. For his original disciples following in Jesus footsteps meant going where he went into the homes of wealthy and poor people, into the open country as well as synagogues and the Temple, into the houses of foreigners and public sinners. Jesus visited children, poor beggars, sick people and social outcasts. He often encountered people who were considered possessed, insane or evil. He openly welcomed the hated tax collectors and the enemies of the Jewish people such as Roman officers and Samaritans. It was into these situations, and these relationships, that Jesus invited his followers and friends. Being a twenty-first century follower is much like being a disciple in Jesus' own time. It means going out of our way, to out-of-the-way places, to look for Christ present in our world. To be a follower of Christ today is to be involved in a special way with the outcasts, the struggling and the suffering poor people of our world. The presence of the Christian in our world, especially in situations of darkness and despair, is to be characterised by love. The importance of love is 85

90 emphasised in Paul s Letter to the Colossians: "Over all these clothes, put on love, the perfect bond" (3:14). The hymn to love contained in the First Letter to the Corinthians (1 Corinthians 13) celebrates the primacy of love over all the other gifts (13:1-3), even over faith and hope (13:13). Saint Paul says of it: "Love never ends" (13:8). The greatest example of love is shown in Christ s gift to us of his own life: "This is the proof of love, that he laid down his life for us, and we too ought to lay down our lives for our brothers and sisters" (1 John 3:16). Thus, the love of Christians for each other is always to be measured against Christ's love for us. It is a "new commandment" by which true disciples may be recognised: "I give you a new commandment: love one another just as I have loved you. It is by your love for one another, that everyone will recognise you as my disciple" (John 13:34-35). A clear measure of our love for God and each other is how closely we follow the teachings of Jesus: If you love me you will keep my commandments (John 14:15). Indeed, Jesus teaches us that our love for him is only as deep as the love we show our neediest brothers and sisters: "I was hungry and you gave me food " (Matthew 25:31-46). Jesus teaches us that his followers and friends have a special care for weak and vulnerable people. Being a disciple means choosing to serve people. Becoming a follower of Christ means becoming involved with the kinds of people Jesus blesses in the Beatitudes (Matthew 5:3-12). Only those who are involved with their neighbours and their needs show their love for Jesus. Being closed and indifferent to one another means being closed to the Holy Spirit, forgetting Christ, and refusing the love of God. Genuine disciples, on the other hand, keep Jesus commandments especially his commandment to love and in doing so they follow Christ, encounter Christ and become Christ. Links with the Student Text Task Eighteen This task asks students to: List all the different ways that people show love of God. List all the different ways that people show love of neighbour. List all the different ways that people show love of self. Answers will vary from student to student. 86

91 Something to Do This follows on from the previous task, which can be regarded as a preparation for this activity. Here students are asked either to present in a poster, or in a piece of drama (mimed or scripted), or in a song, or in a poem ways of showing love of God, neighbour or self. The teacher will need to make sure that the necessary resources are available paper, pens, pencils, glue, magazines and scissors. Task Nineteen Here students are asked to read some comments by people who are attempting to follow Jesus teachings in their lives. Students are asked to reflect on how they try to follow Jesus and his teachings and then write a comment of their own. Responses will vary from student to student. 87

92 GLOSSARY OF GENERAL TERMS The entries in this glossary are for key words or terms contained in the text, and other useful definitions that provide additional background to the topic. The references after each term, e.g. N.2766 are to paragraphs in the Catechism of the Catholic Church. There is a separate glossary of Maori terms. Abba (N.2766) In Aramaic, the language spoken by Jesus, Abba is an intimate, respectful term we would use to address our father, like dear father. It was the term consistently used by Jesus in speaking about God or in prayer to God. Before Jesus it was never used to refer to God. Its use by Jesus reveals the depth of his intimacy with God. It also reveals the closeness of the relationship with God that Jesus expected his followers to have. He taught them to pray Our Father. See Mk 14:36, Gal 4:6 and Rom 8:15. Aramaic A Semitic Language relating to Hebrew. It began to replace Hebrew as the spoken language of the Jewish people from the time of the Exile (6th Century B.C.). It was probably the language spoken by Jesus. Some passages of the Old Testament were written in Aramaic especially in the Books of Daniel and Ezra. Some words are also found in the New Testament Abba being the best known. Aramaic is still spoken today in parts of the Middle East, especially Iraq. Beatitudes (N ) Stemming from the Latin word beatus, meaning blessed, Beatitude (singular) means a state of great happiness or blessedness. In Christian terms this is related to the attainment of the eternal vision of God. Beatitude is also a technical term for a literary form found in the Old and New Testaments. This is a declaration of blessedness on the grounds of some virtue or good fortune. The formula begins Blessed is (e.g. Psalm 65:4). The most famous of these are the beatitudes of Jesus found in Matthew 5:3ff and Luke 6:20ff. Matthew records nine (or eight) beatitudes and Luke four. Jesus beatitudes are paradoxical in that they proclaim blessedness for those who are not, in worldly terms, considered fortunate; the poor, the hungry, those who mourn, etc. The beatitudes form the beginning of Jesus Sermon on the Mount in Matthew and the Sermon on the Plain in Luke, and are at the heart of his teaching. They express the attitudes and actions required of Christian disciples. 88

93 Commandments (N.2052ff) Usually referred to as the Ten Commandments, these are rules, received by Moses from God as part of the covenant between God and His people, Israel. They are found in Exodus 20:2-17 and Deuteronomy 5:6-21, and lay down strict obligations for the sort of behaviour expected from God s people. Jesus emphasised that the central message of the Commandments was that we should love God with all our heart, mind, soul and strength and our neighbour as ourself. Following the example of Jesus and in conformity with Scripture, the Church has always acknowledged the importance of the Ten Commandments for Christians. Disciples From the Latin meaning pupil or follower. In the ancient world a common way for people to learn something was to attach themselves to a master to follow him around, to listen to his teaching and to imitate his way of life. Many Rabbis (teachers) in Israel had disciples. In the New Testament the term disciple is applied both to the wider circle of Jesus followers and to the inner circle including the Twelve who are also called apostles. Doxology From the Greek doxa-logia, meaning praise-words. Any prayer that praises or gives glory to God. Doxologies commonly conclude liturgical prayers, such as the Eucharistic Prayer: Through him, with him, in him, in the unity of the Holy Spirit, all glory and power is yours almighty Father, for ever and ever. Amen. The Lord s Prayer, in some traditions, is recited with a concluding doxology: For thine is the kingdom, the power, and the glory, for ever and ever. Amen Kingdom or Reign of God (N.541ff, 671) The Kingdom or Reign of God is a term used in both the Old and New Testaments to describe the saving and life-giving rule of God over creation and human history. The preface for the liturgy of the Feast of Christ the King describes it as an eternal and universal Kingdom: a Kingdom of truth and life, a Kingdom of holiness and grace, a Kingdom of justice, love and peace. In the Lord s Prayer Christians pray that this Kingdom may come on earth as it is in Heaven. On the one hand Jesus ushered in the Kingdom with his presence on earth (Mark 4:30-32) while on the other hand the Reign of God will not be experienced in all its fullness until Christ comes again in glory to judge the living and the dead (Mark 13:26-27). Christians are called on to take responsibility, both in the personal and the public spheres, for trying to foster the reign of justice and peace in their own times and situations. Law The usual way of translating Torah, the Hebrew word meaning guide or teaching. The Torah consists of the first five books of the Bible, namely Genesis, Exodus, Leviticus, Numbers and Deuteronomy and is the most important part of the Hebrew scriptures for Judaism. It is often called the Law of Moses but it contains much more than legal material. 89

94 Levite Levi was the name of one of the 12 sons of Jacob and one of the 12 Tribes of Israel. Levites were members of this tribe which is referred to as a priestly tribe. Moses was a Levite (Ex 2:1). Love (N , ) The greatest of the three theological virtues the others being faith and hope. Sometimes referred to as Charity (from the Latin Caritas). This love is the desire for God above all things and the desire to treat our neighbour as we would be treated. The source of this human love is the boundless love of God. Metaphorical Language In metaphorical language a person uses images of one thing to explain something about another reality. For example, one might use the metaphor, This person is a tall tree in our forest to convey the idea that someone is a leader among us. The person is not actually a tall tree, of course, but like the tall tree in a forest, is outstanding within the group. With an image such as a metaphor there is always some likeness and some unlikeness between the image and the reality it describes. The reality cannot be totally identified with the image. The Bible is full of metaphors and other figures of speech. Many of the parables are based on metaphors and use metaphorical language, a language of images. Parable The parables of Jesus are extended figures of speech, usually in the form of stories, which are drawn from everyday life and designed to catch the attention of the listeners and to challenge them to action. Jesus parables were told in a specific situation, often in answer to a particular question, and examples used were the ones the listeners would be familiar with. Jesus wanted people to think out the answers to the question as it related to their own lives. We are meant to get involved in the story, to put ourselves in the place of the characters and in this way be drawn into seeing the implications of the question for us. Thus the parable of the Good Samaritan (Luke 10:29-37) confronts us with the question What does being a neighbour mean? Pharisees A sect or movement of lay people within Judaism noted for their strict observance of the Law of Moses. The Gospels record several incidents of mutual hostility between Jesus and the Pharisees whom he accused of hypocrisy. (Used as an adjective with a small p, the word pharisee in English means a hypocrite.) St Paul, before his conversion, and Nicodemus (Jn 3:1) are identified as being Pharisees. Rabbi An ancient Hebrew title of respect still in use today, for a teacher of the Jewish Law. The title or its equivalent, Rabboni, is applied occasionally to Jesus in the Gospels. 90

95 Samaritan Samaritans were inhabitants of a city and its surrounding district, Samaria, in North-Central Palestine. Samaria was capital of the Northern Kingdom, Israel, before it was conquered by the Assyrians in 721 BC. After the Exile, the Jews who settled around Jerusalem did not regard the Samaritans as true Israelites. The Samaritans were of mixed descent and differed in their beliefs. They recognised only the Pentateuch (the first five books of the Bible) and built their own temple on Mount Gerizim. Given the enmity between the two groups and the degree to which Samaritans were despised by Jews, Jesus dealings with the Samaritan woman (Jn 4:1-42) and his famous parable (Lk 10:33-37) are all the more remarkable. Scribes In ancient times scribes were simply a class of professional people who could read and write. In New Testament times the scribes are the professional lawyers i.e. experts in the Law of Moses. Many scribes appear to have been Pharisees (see entry). The Gospels portray the scribes as hostile to Jesus perhaps because he was a threat to their influence (eg Mt 5:20). 91

96 GLOSSARY OF MĀORI TERMS This glossary gives explanation of Māori terms which are italicised in the text. Pronunciation correct pronunciation of Māori comes only with practice in listening to and speaking the language. The English phonetic equivalents provided under each Māori word are intended to give help, for teachers who need it, in providing reasonably accurate examples for students. If in doubt please seek assistance from someone practised in correct pronunciation of Te Reo Māori. indicates stressed syllable Aroha (úh-raw-huh) In general, means love and/or compassion. Note that the word is used in two senses: 1. A joyful relationship involving the expression of goodwill and the doing of good, empathy. 2. Sympathy, compassion towards those who are unhappy or suffering. Atua (úh-too-uh) The Māori word Atua has been used to describe God in the Christian sense since missionary times. Before the coming of Christianity, Māori used the word atua to describe many kinds of spiritual beings (in the way we now use the word spirit ) and also unusual events. Only the priestly and aristocratic classes of Māori society (ariki, rangatira and tohunga) had access to knowledge of the Supreme Being, Io, also known as Io-matua, Io-matua-i-tekore, Io-te-wananga, etc. It seems that many, but not all, tribes had this belief in Io before missionary times. Māori use several words to refer to God in the Christian sense: Hē (heh) Wrong. Te Atua God, the Supreme Being Ihowa Jehovah Te Ariki Lord, more correctly used of Jesus Te Matua the father (literally, parent) Io a term used for God in some, but not all Māori circles. (Te Atua is acceptable in all circles) 92

97 Hehu Karaiti (héh-hoo kuh-rúh-ee-tee) Jesus Christ. Hohou Rongo (háw-haw-oo ráw-ngaw) The restoring of tapu and mana, by a process of reconciliation which involves acknowledging violations, accepting responsibility and giving redress. When written with initial capital letters, Hohou Rongo, refers to the Sacrament of Penance or Reconciliation. Karakia (kúh-ruh-kee-uh) Prayer, ritual. Mana (múh-nuh) Spiritual power and authority. Its sources are both divine and human, namely, God, one s ancestors and one s achievements in life. Mana comes to people in three ways: Mana tangata, from people, mana whenua, from the land, and mana atua, from the spiritual powers. Please note: when mana refers to Mana of God it is written as Mana. Noa (náw-uh) Free from tapu restrictions, which have been lifted by ceremony or ritual. This form of noa is positive, it is the freedom to go on with life after being released from restricting factors, e.g after a pōwhiri or welcoming ceremony; on leaving a cemetery; after a reconciliation; etc. Noa can also be negative: a state of weakness and powerlessness which affects both people who have suffered violation or abuse and also those who have caused violation or abuse. Rongopai (ráw-ngaw-puh-ee) Gospel or Good News. Nga Rongopai (plural). Te Rongopai (singular). Tangata Whenua (túh-nguh-tuh féh-noo-uh) Indigenous people of the land, or their descendants. Local people, home people, people of a marae are usually spoken of as hunga kāinga, iwi kāinga or tangata kāinga, not tangata whenua. Tapu (túh-poo) This word is used in three senses: 1) restrictions or prohibitions which safeguard the dignity and survival of people and things 2) the value, dignity, or worth of someone or something, eg the holiness of God, human dignity, the value of the environment 3) the intrinsic being or essence of someone or something, eg tapu i Te Atua is the intrinsic being of God, the divine nature. Please note: when tapu refers to the Tapu of God it is written as Tapu. 93

98 Te Ao Wairua (teh úh-aw wúh-i-roo-uh) The spiritual world. Te Aranga (teh úh-ruh-nguh) The Resurrection. Te Rangatiratanga (teh ruh-nguh-tée-ruh-tuh-nguh) The Kingdom or Reign of God. Te Tiriti O Waitangi (teh tée-ree-tee aw wúh-ee-tuh-ngee) The Treaty of Waitangi. Te Wā (teh wáh) A period of time in which a series of events, affecting people and their lives, take place, which enable people to reach goals, or moments of achievement. Whakapono (fúh-kuh-paw-naw) Faith. Whānau (fáh-nuh-oo) Extended Family. 94

99 ACKNOWLEDGEMENTS FIRST EDITION (1991) This booklet was part of a series prepared by the members of a Writing Party: David Hawke fsc (Auckland) Rita Haase (Auckland) Anne Ward rsj (Hamilton) Barbara Henley rndm (Palmerston North) Gary Finlay (Wellington) Mervyn Duffy sm (Wellington) Marcellin Wilson rsm (Wellington) Charles Shaw (Christchurch) Edwige Fava (Dunedin) SYLLABUS CO-ORDINATOR: EDITORS: THEOLOGICAL CONSULTORS: TYPIST: Gary Finlay (NCRS, Wellington) Gary Finlay (NCRS, Wellington) Elizabeth M Russell sjc (NCRS, Auckland) John Mackey DD Paul Williamson sm, S.T.D., M.A. (Hons) Kath Rowland (NCRS, Auckland) SECOND EDITION (2002) CO-ORDINATOR/EDITOR: THEOLOGICAL CONSULTOR: LITURGICAL CONSULTOR: CONTACT FOR MAORI CONSULTATION: NCRS: Charles Shaw Mons Vincent Hunt Rev Anthony Harrison Rev Bernard Dennehy Gary Finlay, Director Joan Parker rndm, Editing Marilyn Roberts, Secretary 95

100 Titles of the Topics in Year 10 STRANDS Human Experience 10A Scripture and Tradition 10B, 10G Church History 10D Theology 10H Sacrament and Worship 10C, 10F Social Justice 10E

101 RELIGIOUS EDUCATION PROGRAMME FOR CATHOLIC SECONDARY SCHOOLS IN AOTEAROA NEW ZEALAND Glendalough, Ireland The Teachings of Jesus 10G TEACHER GUIDE CEP1017