Stage 3
The Parables of Jesus
Module Focus
In this module, students will learn to interpret and apply the parables of Jesus in considering how they
can, with others, work for justice and peace in their world.
Outcomes
J S3.2b: Identifies those for whom Jesus shows particular concern
S S3.5a: Identifies the nature and purpose of Biblical writings through which all are invited to
share eternal life
S S3.5b: Demonstrates how the message of Scripture can be applied to contemporary life
Learn About
Learn To
J S3.2b:
J S3.2b:
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The marginalised in Jesus’ time
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The marginalised today
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Teachings of Jesus in relation to the marginalised
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determine and define characteristics/profile of
a marginalised group or person in Jesus’ time
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determine and define characteristics/profile of
a marginalised group or person in today’s
society
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formulate and implement a plan of action
S S3.5a:
S S3.5a:
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Major literary forms in the Bible
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recall, locate and classify major literary forms
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The audiences of the Bible
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read the Scriptures for meaning
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Genre and context in Biblical studies
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God’s self-disclosure through the Scriptures
S S3.5b:
S S3.5b:
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Relationship between humans and the world
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The connection between the messages in
Scripture and the lifestyle of Christians
Identify opportunities for the application of
messages from Scripture
DISCIPLESHIP CHALLENGE
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Students are challenged to reach out to others in love as Jesus did
Students are challenged to value the richness of the Sacred Scriptures
Students are challenged to relate messages from the Sacred Scriptures to daily life
Catholic Discipleship
Students need guidance in breaking open the parables of Jesus to make relevant and meaningful
connections. Relating the parables to contemporary situations of injustice will assist them in their
understanding of the parables and their meaning for their lives. It would be valuable to explore images
of God students already hold prior to introducing the images/symbols of the parables
Duration
This module is designed to support learning experiences of approximately FIVE TO SIX WEEKS
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Core Scripture
Mt 13:4-9 Parable of the Sower; Mt 13:31-32 Parable of the mustard seed; Mt 13:44 Parable of the
hidden treasure; Mt 13:45-46 Parable of the pearl; Mt 25:14-30 Parable of the talents; Lk 8:16-18
Parable of the lamp; Lk 10:29-37 Parable of the Good Samaritan; Lk 15: 1-7 Parable of the lost sheep;
Lk 15: 8-10 Parable of the lost coin; Lk 15: 11-32 Parable of the lost son; Lk 16: 19-31 Parable of the
rich man and Lazarus.
Scripture in Context
Jesus' parables constitute about a third of the total content of the Gospels. Jesus parables were
stories with a particular ethical or religious purpose told to illustrate some point of his message by a
concrete or typical case. Jesus' stories drew upon his listeners' life experiences. When talking to
farmers, he used stories about sowing the seed, vineyards, sheep and shepherds. When talking to the
wealthy, he used stories about feasts, land and riches.
Catechism of the Catholic Church
n 546
nn 547-550
Parables in the preaching of Jesus
The signs of the Kingdom of God
Background for the teacher
Introduction
'Jesus' invitation to enter his kingdom comes in the form of parables is 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 also give everything. Words are not enough; deeds are
required. The parables are like mirrors for man: will he be hard soil or good earth for the Word? 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."' (CCC 546)
In previous modules, the students have reflected on their call to commitment and service. This module
continues to deepen their understanding and appreciation that they are challenged by the teachings of
Jesus, as reflected in the parables, to work for justice and peace.
Stories which Contain a Message and a Moral
Traditionally, fables are known as short stories or tales which teach a moral or lesson, often with
animals or inanimate objects as characters, as in Aesop's fable, 'The tortoise and the hare'. It is
generally a story not founded on fact and sometimes is about supernatural or extraordinary persons or
incidents. A broader understanding of fable extends to the plot of an epic, a dramatic poem or a play;
to a myth, satire or saga.
Parables are short allegorical stories designed to convey some truth or moral lesson; or
sayings conveying meaning by comparisons. The origins of the parable can be traced back to the
Hebrew word, 'mashal' which is derived from the verb meaning 'to be like'. 'Mashal' was used for any
verbal image from a saying or a proverb to a long evolved parable or apocalyptic tradition. The word
parable itself is a Greek word, but the Old Testament implications or associated meanings remain. So
in the New Testament, proverbs like 'Physician, heal thyself' or sayings like 'The things which come
out of a man defile man', are called parables equally with the 'Talents'. (c.f. Goosen, Gideon and
Tomlinson, Margaret, Studying the Gospels, p. 121 ) Parables (In 2-4)
A parable is also a literary form with certain characteristics:
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Repetition helps to imprint the story on the minds of the listeners. The theme of compassion, for
example, is stressed by frequent use of expressions such as 'feeling sorry for', 'being distressed' 2
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or 'having pity on', in the parable of the 'Unforgiving debtor' (Mt 18: 23-25).
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The use of contrast and opposites helps to throw elements of a story into sharp relief, as in the
'Parable of the lamp' (Mk 4:21-23) - on the lamp stand/under the bed; hidden/disclosed; kept
secret/ brought to light.
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Parables use the technique of the folkloric threesome which has been employed by story-tellers
throughout the ages, be it three characters, incidents or events, e.g. 'Three blind mice'; 'Goldilocks
and the three bears'; the three sisters in 'Cinderella'. In the 'Lost sheep' (Lk 15: 3-7), the ninety
nine sheep, the one lost sheep and the shepherd make a group of three. In the 'Talents' (Mt 25:
14-30), the man has three slaves.
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Rule of end stress. There is often some emphasis, climax or concentrated attention directed to the
last character, e.g. in the 'Talents', the third slave is rebuked. (Goosen, Gideon and Tomlinson,
Margaret, Studying the Gospels, p. 1121-123)
Teaching About the Kingdom of God
The idea of the kingship or lordship of Yahweh was familiar to the people of Israel. David was
conscious that his kingship was instituted by Yahweh. In late Judaism, a nationalistic understanding of
kingdom developed. In reaction to this, arose the apocalyptic literature which saw the heavenly
kingdom arriving through God's intervention and preceded by calamitous signs. (c.f. Goosen, Gideon
and Tomlinson, Margaret, Studying the Gospels, p.114)
The kingdom of God was the focus of all that Jesus said and did. He used parables to help people
understand the kingdom of God (sometimes referred to as the 'kingdom of heaven). He constantly had
to explain the true nature of the kingdom he was proclaiming. Some scholars use the term 'reign of
God' to help us to see the divine, redemptive, pervasive action of God amongst us through the power
of the Holy Spirit; something dynamic and active; God reconciling, renewing, healing and liberating
through Jesus Christ. (c.f. Goosen, Gideon and Tomlinson, Margaret, Studying the Gospels, p.115)
The kingdom is more than the Church. The Church is directed to and belongs to the kingdom. 'The
Church has a single intention: that God's kingdom may come.' (Lumen gentium, n. 45).
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One attempt at grouping the kingdom parables is as follows:- parables concerned with the arrival of the kingdom, e.g. the 'Bridegroom' (Mk 2: 18-20);
- the growth of the kingdom, e.g. the 'Mustard seed' (Mk 4: 30-31), the 'Leaven' (Lk 13: 20), the
'Seed' (Mk 4: 26-29) and the 'Sower' (Mk 4: 3-8);
- good and evil within the kingdom, e.g. the 'Dragnet' (Mt 13: 47), the 'Weeds' (Mt 13: 24-30);
- values operating in the kingdom, e.g. compassion and love for the poor and lowly in the
'Prodigal son' (Lk 15: 11-32), the 'Lost sheep' (Lk 15: 4-7), the 'Lost coin' (Lk 15: 8-10) and the
'Great banquet' (Lk 14: 16-24).
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Another way of grouping the parables is to list them as parables of Advent, Reversal and Action.
- Parables of Advent develop the theme of a new time ahead for those ready to look and search.
They speak of hiddenness and mystery, gift and surprise, discovery and joy, e.g. the 'Figtree',
the 'Yeast', the 'Mustard seed', the 'Lost sheep' and the 'Lost coin'.
- In parables of Reversal, conventional expectations are turned upside down. In the 'Good
Samaritan', contrary to social and religious expectation, the Samaritan, not the Priest or Levite,
helped the needy. Similar reversals are seen in the 'Rich man and Lazarus', the 'Pharisee and
the publican', the 'Wedding guest', the 'Prodigal son', the 'Labourers in the vineyard' and the
'Wedding feast'.
- Parables of Action depict situations which require prompt action. In some of these, the main
characters either succeed or succumb, e.g. the 'Inopportune friend', the 'Unscrupulous judge',
the 'Rich fool', the 'Ten bridesmaids' and the 'Unforgiving debtor'. (c.f. Goosen, Gideon and
Tomlinson, Margaret, Studying the Gospels, pp. 123,124).
Challenged to Act for Justice and Peace
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Jesus' own life and teaching became the model for unselfish, loving service based on the two great
commandments, love of God and love of neighbour. Jesus used parables in his preaching to hone our
understanding and present truth in a vivid and memorable way, to make us use our imagination and
intelligence to grasp the meaning and spur us on to action.
Jesus' parables jolted the listener out of a routine existence and made them look at situations in a new
light. Listeners were challenged to a radical questioning with the potential for conversion of one's
heart, e.g. 'Who was the neighbour to the person who fell among robbers?' (Lk 10:36). 'Which of the
two sons obeyed his father?' (Mt 21: 31).
The parables often had two sides or outlooks and Jesus' listeners found themselves choosing a side.
Sometimes the abrupt ending of the parable - a feature of his story-telling - left the listener to choose
one side. Jesus never did the choosing for anyone, but after inviting us to pass judgment on the
situation he has presented, he encourages the listener to 'go and do likewise.'
'While its [the kingdom's] pervasive influence cannot be seen directly at the present time (Mk 4: 2629), its effects can be experienced in the lives of all who accept it. They are inspired to act within their
societies for the removal of all injustice, neglect of those in need, greed, discrimination and other evils,
none of which comes from the Creator (Gaudium et spes 13).
In Brief for Students
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Jesus teaches about the kingdom of God through parables.
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We are challenged and commissioned by Jesus to work for the kingdom by service to others,
especially the poor and suffering.
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We serve others by choosing to be just, peaceful, forgiving and honest.
Student Context
How can I meet the needs of these students at this time using these strategies and resources?
Developing the Partnership
How can I make connections between the learning in this module and parents and the wider
community?
.
Curriculum Links
Indicate outcomes from other Key Learning Areas to be covered in this module.
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Suggested Teaching, Learning and Assessment Strategies
Students participate in Think-Pair-Share to identify the message/s of one or two well-known
fables/stories relating to Christian morals and values. Develop a class list of possible reasons for
stories being using to convey a message.
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Consider one of the characters in chosen literature/video. From the point of view of the character,
write a recount which highlights the message of the story.
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Introduce the concept of a parable using Experience Jesus Today, The Sower pg .95-99. Discuss
the culture and audience of the day and list the reasons given as to why Jesus spoke in parables.
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Students develop a ‘Jigsaw Summary’ (Into the Deep) on the Parable of the Sower.
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Students participate in an Echo Mime based on the Parable of the Sower. (Just Imagine, pgs. 5963)
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Explore with the students, the parables in Luke's and Matthew’s Gospels which highlight values of
love, forgiveness, peace and justice, e.g. 'the good Samaritan'. Students complete a Scripture
Graffiti wall of Kingdom values. (Into the Deep).
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Participate in a guided meditation on one of the parables. Students are invited to respond using a
creative medium.
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Students work in small groups to write an Echo Mime, Chorus Play, Liquid Pictures or Prayer
Reflection on a chosen parable. (An explanation of each of these creative enactments can be found
in Just Imagine, pgs. 3-4)
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Develop Learning Centre activities which engage students in the study of several parables. The
following tasks might be suitable:
a) Choose one of the parables and express artistically its meaning or moral.
b) Make diary entries as the character from one of the parables.
c) Draw a Venn Diagram and set out similarities and differences between two of the parables.
d) Compare and contrast two of the parables. (Religion Quick Prints or The Thinking Platform or
Into the Deep)
e) Identify the themes in the Kingdom parables (call, challenge, action) and represent this in a
power-point presentation
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Students Think-Pair-Square discussion on how our values help us to make responsible decisions.
Students record commonalities from discussion and offer to the whole group.
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Students analyse current playground problems (or any suitable local issue) and formulate a plan for
promoting justice and peace.
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Students complete a Life’s Choices activity based on a moral dilemma identified in previous
discussions. (Into the Deep, pg. 85-87)
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Students debate/ write a journal reflection/ represent artistically the topic, 'I am my brother's/ sister's
keeper.'
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Students design a 'statements flow chart' showing the consequences to people and the
environment if we continue to ignore issues of justice and peace.
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Present research into examples of Christians continuing to respond to the message of the parable
of the Good Samaritan e.g. in newspaper stories; by listening to visiting speakers from agencies
such as St Vincent de Paul.
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Collect pictures from magazines and newspapers which contrast the themes of 'affluence' and
'deprivation'. Display them with captions or explanatory paragraphs designed and written by the
students in a Big Book of justice themes. Share book with other year groups.
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In their journals, students write a letter to Jesus accepting his invitation to work for justice and
peace, telling him how they are going to go about it. They then develop a personal logo to
represent their alliance to the concepts of justice and peace.
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Resources
Please note: The following resources are a guide only not an exhaustive list. Please record below or
in the Learning Sequence the resources selected to assist the learning and teaching
process within this module.
Teacher
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Goosen, Gideon and Tomlinson, Margaret. 1994. Studying the Gospels: An introduction.
Newtown, NSW: E.J.Dwyer (Australia) Pty Ltd.
Moynahan, M. 1984. Once upon a parable. New York: Paulist Press.
Perry, Michael. Ed. 1990. The dramatised Bible. London: Marshall Pickering.
Ribes, P. 1990. Parables and fables. New York: Saint Paul Publications.
Ryan, M. and Elliot, M. 1999. Religion Quick Prints. Katoomba: Social Science Press
Singer, C. and Hari, A. 1993. Experience Jesus Today. Understanding the Gospel. France:
editions Du Signe
Wintour, R. Just Imagine Series 1-4. Brisbane: Mountjoy Enterprises
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LabOra Worship
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Music
Literature
Audio-Visual
Internet Sites
‘My Classes’ DBB RE Teachers Resource Page
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