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Religion Curriculum Inquiry Unit

School:

YEAR LEVEL: 5 Term: Year:

Inquiry / Wondering Question: I wonder about Jesus’ mission and ministry

Strands: Beliefs

SacramentsMoralityPrayer

Cross-curricular priorities:

Class context/Learners:

To be added by the teacher

Key Inquiry Questions:Who did Jesus reach out to in compassion?What were the social and cultural customs in first century Palestine?Who were included in Jesus’ ministry?How can we continue in our lives today the outreach that Jesus showed us in his actions towards those in need?How can I use the Bible to find out about Jesus?What do I know about the Bible?

I Wonder:I wonder about Jesus response to those who are marginalised.I wonder about the healing miracles Jesus performed.I wonder about the people Jesus reached out to in compassion.I wonder if we can be like Jesus today and reach out to those in need and who are marginalised.I wonder what I know about the Bible.I wonder if I can find stories about Jesus in the Bible.

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Knowledge & Understanding…Through the New Testament we discover Jesus was truly human; we learn of his ministry on earth. Jesus identified with many groups e.g. the poor, the sick and the outcast and he healed many people.CCC 544Jesus lived and preached a message of hope.CCC 1818The structure of the Bible. There different parts of the Bible - Old Testament and New Testament.The New Testament is a collection of text types e.g. Gospels, the Acts of the Apostles and Letters. The geographical, social, and religious elements in first –century Palestine help to gain an understanding of Jesus’ life on earth.

Skills…Explain how Jesus responded to people who experienced difficulty and rejection. Recount and wonder about the healing miracles.Name the two testaments of the Bible. Become familiar with typical structural stages and language features of various texts in the new Testament e.g. narratives, parables, miracles.Locate geographical places associated with Jesus and the Holy Land e.g. Jerusalem, Sea of Galilee, Samaria, Judea, Nazareth, Capernaum, Jericho Recognise groups of people who were considered outcasts in Jesus time e.g. tax collectors, shepherds because their jobs kept them away from worship and community life, Samaritans, lepers

Identify scripture to be interpreted: Year A – Matthew 20:29-34 (Jesus heals two blind men) and Matthew 9:2-8 (Jesus heals the paralytic) Year B – Mark 10:46-52 (Blind Bartimaeus) and Mark 2:1-12 (Jesus heals the paralytic) Year C – Luke 18:35-43 (Jesus heals the blind beggar) and Luke 5:17-26 (Jesus heals the paralytic) Begin with the text – World of the Text

Read the text from the bible and identify its literary form. Look at where the story occurs in the whole of the Gospel.

Look behind the Text – Worlds behind the Text When reading the text identify words, practices, places etc that will help develop an understanding of the time the author wrote and the time the

author was writing about.Use three keys for meaning – World in Front of the Text

3 Keys for Meaning What is the author trying to say about?

God People Our Ideal World 1

1 Dr Margaret Carswell

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Scripture that will be the focus in Year A: Matthew 20:29-34 (Jesus heals two blind men) and Matthew 9:2-8 (Jesus heals the paralytic)Matthew 20:29-34 (Jesus heals two blind men)

CEV Translation (The Contemporary English Version is approved by the Australian Bishops Conference for Children’s Liturgies)Jesus Heals Two Blind Men29 Jesus was followed by a large crowd as he and his disciples were leaving Jericho. 30 Two blind men were sitting beside the road. And when they heard that Jesus was coming their way,

they shouted, “Lord and Son of David,[a] have pity on us!”

31 The crowd told them to be quiet, but they shouted even louder, “Lord and Son of David, have pity on us!”

32 When Jesus heard them, he stopped and asked, “What do you want me to do for you?”

33 They answered, “Lord, we want to see!”

34 Jesus felt sorry for them and touched their eyes. Right away they could see, and they became his followers.

Footnotes:

a. 20.30 Son of David: See the note at 9.27.

Contemporary English Version (CEV) Copyright © 1995 by American Bible Society

Good News Translation (This translation is in the Breakthrough Bible and The Catholic Children’s Bible used by many schools in our Diocese)Jesus Heals Two Blind Men29 As Jesus and his disciples were leaving Jericho, a large crowd was following. 30 Two blind men who were sitting by the road heard that Jesus was passing by, so they began to shout,

“Son of David! Have mercy on us, sir!”

31 The crowd scolded them and told them to be quiet. But they shouted even more loudly, “Son of David! Have mercy on us, sir!”

32 Jesus stopped and called them. “What do you want me to do for you?” he asked them.

33 “Sir,” they answered, “we want you to give us our sight!”

34 Jesus had pity on them and touched their eyes; at once they were able to see, and they followed him.

Good News Translation (GNT) Copyright © 1992 by American Bible Society

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Matthew 9:2-8 (Jesus heals the paralytic)

CEV Translation (The Contemporary English Version is approved by the Australian Bishops Conference for Children’s Liturgies)2 Some people soon brought to him a crippled man lying on a mat. When Jesus saw how much faith they had, he said to the crippled man, “My friend, don’t worry! Your sins are forgiven.”

3 Some teachers of the Law of Moses said to themselves, “Jesus must think he is God!”

4 But Jesus knew what was in their minds, and he said, “Why are you thinking such evil things? 5 Is it easier for me to tell this crippled man that his sins are forgiven or to tell him to get up

and walk? 6 But I will show you that the Son of Man has the right to forgive sins here on earth.” So, Jesus said to the man, “Get up! Pick up your mat and go on home.” 7 The man got up

and went home. 8 When the crowds saw this, they were afraid[a] and praised God for giving such authority to people.

Footnotes:

a. 9.8  afraid: Some manuscripts have “amazed.”

Contemporary English Version (CEV) Copyright © 1995 by American Bible Society

Good News Translation (This translation is in the Breakthrough Bible and The Catholic Children’s Bible used by many schools in our Diocese)

2 where some people brought to him a paralysed man, lying on a bed. When Jesus saw how much faith they had, he said to the paralysed man, “Courage, my son! Your sins are forgiven.”

3 Then some teachers of the Law said to themselves, “This man is speaking blasphemy!”

4 Jesus perceived what they were thinking, and so he said, “Why are you thinking such evil things? 5 Is it easier to say, ‘Your sins are forgiven,’ or to say, ‘Get up and walk’? 6 I will prove to

you, then, that the Son of Man has authority on earth to forgive sins.” So, he said to the paralysed man, “Get up, pick up your bed, and go home!”

7 The man got up and went home. 8 When the people saw it, they were afraid, and praised God for giving such authority to people.

Good News Translation (GNT) Copyright © 1992 by American Bible Society

Teacher Background – Healing Miracles“One task of form criticism is to study many stories of one genre in order to determine a typical pattern for that genre. For example, most English ‘fairy tales,’ begin with ‘once upon a time …’ then develop some sort of conflict, then show how the hero resolves the problem, and finally end with ‘… and they lived happily ever after.’In the New Testament, most healing miracles are narrated according to a fairly regular pattern that typically consists of five stages:Introduction: a geographical/temporal setting is given: the condition of the sick person is described; the healer encounters the sick person, or they are brought to the healer, or at least someone tells the healer about them.

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Conflict/delay: often the healer investigates what the sick person wants or needs; sometimes the healer hesitates or tests the sick person’s readiness to be healed; sometimes other persons intervene or delay the healing.Healing Action: the healing itself might be brought about verbally, or thorough a simple touch, or through more elaborate therapeutic means (using spittle, oil etc.). Sometimes the healing action is only implied, but not explicitly described.Confirmation: the fact that the healing has taken place is either asserted by the narrator or demonstrated through some action – performed by the person who has healed (standing up, walking, speaking etc.).Reaction: usually some reaction from those who witnessed the event is reported. In the Gospels, this response is often very positive (giving praise to God), but sometimes there are negative reactions for some opponents.‘Form Criticism’ also carefully analyses particular stories so as to see how typical or how unusual they are for their genre. If a particular narrative omits or adds some stages, or if in a certain stage it says something different to what you would expect, then we should ask why the author has not followed the typical pattern as what he or she is emphasizing in the story. Thus, in the New Testament, some healing miracles omit the ‘Reaction’ stage, others have a much longer ‘Conflict’ stage than normal. Many have only a very brief description of the actual healing, but some have a more detailed ‘Action’ stage. A careful analysis of several miracle stories leads to some interesting conclusion about the different messages of the different evangelists.”2 For more information on Miracles see Teacher Background (Scripture tab) on Diocesan Religious Education website http://rokreligiouseducation.com/teacher-background/scripture/

Worlds of the textMatthew 20:29-34 (Jesus heals two blind men)Blind man/beggar – Luke 18:35 sitting by the roadside begging. A blind person had little alternative for making a living. Giving alms to the poor was a recognised part of Jewish religious duty, and pilgrim crowds on the way to Jerusalem for Passover festival might be expected to be especially amenable. Jericho – Jericho was (and still is) a city about 6 miles (10 kilometres) north of the Dead Sea. Jericho was built around several fresh water springs which were used to irrigate the desert and turn it into useable, fertile land. As a result, traders often passed through Jericho. Just before the time of Jesus, Herod the Great rebuilt several old Roman palaces there as well as building 3 new ones, complete with swimming pools and extensive gardens. However, not everyone in Jericho was wealthy and the contrast between wealth of the Romans and the poverty of the blind and the lepers would have been very obvious in Jericho.3 Son of David – the Jewish people expected the Messiah to be from the family of King David and for this reason the Messiah was often call the ‘Son of David’.4

Matthew 20:34 – Jesus had compassion on them and

Worlds Behind the TextGospel of Matthew‘Each Gospel is written for a particular community and has its own special flavour. Matthew’s Gospel is written for a community that is in a time of transition and change. Some fifty years have passed since the death and resurrection of Jesus, and Matthew’s community want to be faithful to their Jewish heritage and, at the same time, bring the message of Jesus to all people without demanding that they follow all the requirements of the Jewish law. As Jewish as Matthew’s Gospel is, it is surprisingly open to the nations who are not Jewish – known as the Gentiles. Although the genealogy of Jesus is Jewish, when Jesus begins his ministry it is in Galilee of the Gentiles (Matthew 4:15). While the disciples are first sent only to the lost sheep of the house of Israel in Matthew 10:6, by the conclusion of the Gospel Jesus commands his disciples to preach the Gospel message to all nations (Matthew 28:19-20).’ 11‘We do not know the precise locale of the Matthean community, but a prosperous urban setting is likely from the twenty-six times that Matthew uses the word polis, “city” (cf. Mark, four times; Luke sixteen times) and the twenty-eight times he mentions that gold and silver (cf. Mark, one time; Luke four times). Matthean Christians, like those of other

Worlds in Front of the TextMatthew 20:29-34 (Jesus heals two blind men)Matthew shows Jesus to be the merciful and peaceable king of Israel. Matthew indeed shows Jesus to be Lord and king., but there is also an unexpected turn in his messianic portrayal. He has already characterized Jesus as healer who enacts Isaiah’s vision of restoration (8:17; 12:18-21). We see this again at 20:29-34, where Jesus is compassionate healer of two blind men. Even in Jesus’ triumphal entry into Jerusalem, Matthew portrays him as humble and peaceable, in line with Zechariah’s vision (21:5). As we preach Jesus as king, we must also pay attention to these facets of his kingship. Just as those in Matthew’s first-century audience could have had views of royal portrait of Jesus. Matthew portrays Jesus as the humble Messiah-King, who comes with peaceful intentions. This is an essential part of how we are to preach and teach Jesus as king.14 In this last scene the disciples are symbolised by blind men. Having two blind men (Mark and Luke in the equivalent scene have only one), Matthew is dramatically stating that we are blind not only as individuals. It is the community, Jew and Gentile, that so often fails to see.

2 Felix Just SJ PhD Form Criticism http://rokreligiouseducation.com/teacher-background/scripture/

3 Dr Margaret Carswell http://www.thebibledoctor.com/j.html

4 Contemporary English Version (CEV) copyright © 1995 by American Bible Society https://www.biblegateway.com/passage/?search=Luke+18%3A35-43&version=CEV

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touched their eyes. Jesus’ compassion is thematic in Matthew. Jesus has healed people because of his compassion already at 9:35-36; 14:14 (see also 15:32). This passage provides a fitting conclusion to Jesus’ compassionate healing ministry in Galilee. They … followed him. Matthew notes that these two-people healed by Jesus follow him. The word akoloutheo is frequently used to signal following in discipleship (e.g. 4:20, 22; 8:22; 9:9; 10:38; 16:24; 19:21, 27, 28). So, although its use here could simply mean that the two men join the crowd as Jesus enters Jerusalem (20:29), it may be that Matthew is subtly signalling a discipleship motif.5

This is the last healing story in the Gospel. It mirrors the one in 9:27-31, where two blind men also cried out to Jesus., “Son of David, have pity on us!” (see also 12:23; 15:22). After having instructed his disciples on servant leadership (20:25-28), Jesus demonstrates for them the kind of descendant of King David he is. As in 9:27-31, Jesus engages the two men in conversation; he does not merely touch them and keep going. Jesus treats them not simply as objects of compassion but with dignity, as people who are able to articulate their need (v. 32). These two who see and follow (v. 34) model the response needed of disciples as Jesus now prepares to enter Jerusalem as Son of David (21:9; 15) to begin the ordeal that will culminate in his reign with God.6

Matthew 9:2-8 (Jesus heals the paralytic)Matthew preserves a tradition from Mark (2:1-12) that reflects the ancient belief that sickness and sin are related. In other New Testament texts (e.g. John 9:3) Jesus clearly assets that sickness or disability is not due to any one individual person’s sin. In a broader sense, sin can be thought of as the mortal condition that holds all people bound, from which only God can liberate. Thus, when Jesus

locales, were women and men of diverse social and civic status, ethnic identities, and levels of wealth. They compromised only a small percentage of the total population. It was a mixed community of Jews and Gentiles, striving to work out their identity as the New Israel. The oldest tradition, and still the most frequently suggested locale for the Matthean community, is Antioch of Syria. As the third largest city of the empire, it has a sizable Jewish population. It was an important centre of emerging Christianity (Acts 11:19-26; 13:1-3), where Jewish and Gentile Christians struggled to work out their new relationship in Christ (Gal 2:11-13).’12

Dr Margaret Carswell’s explanation of Matthew http://www.thebibledoctor.com/uploads/2/3/7/5/23753282/matthew_poster.pdf

http://www.thebibledoctor.com/about-the-gospel-writers.htm

Jesus fulfils the Old TestamentThe focus throughout the gospel of Matthew is on Jesus, and Matthew’s most persistent theme is that Jesus is the fulfilment of the hopes and the spirituality of Judaism. The most likely hypothesis is that the author was a Jewish Christian who saw being a disciple of Jesus as the only way to be faithful to his Jewish tradition. He had to face the fact that Jesus had been rejected by the religious leaders of Judaism, and that only a minority of Jews had joined the community of Jesus’ disciples. We find in Matthew similar tensions to those which we find in Paul, who confronts his brother and sister Jews while passionately longing for them to accept Jesus. We also find a similar commitment to the universality of the church, reaching out to embrace all peoples.

These men are not walking with Jesus on the way but sitting by the side of the road. They are symbolic of disciples for they address Jesus not only as the Messiah (ʻSon of Davidʼ), but also as ʻLordʼ. Jesus, with typical respect, does not presume to know what they want but asks them: ʻWhat do you want me to do for you?ʼ They want him to open their eyes. Jesus is ʻmoved with compassionʼ (compare 14:14; 15:32; 18:27). This is the shepherd Messiah (9:36) giving expression to God’s compassionate for the lost and the needy who cry out to Him in their distress. Jesus touches (compare 8:3,15; 9:20,21,29; 14:36; 17:7) their eyes and they gain their sight. Only Jesus’ compassionate touch can keep on restoring our sight, thus making it possible for us to follow him on the way to Jerusalem, and so to death: the way through death to the resurrection and the fullness of life as God’s beloved.Matthew wants us to do the same in each of the scenes in this and other sections, for the gospels are born of reflection, and capture the essence of the relationship with Jesus which his early disciples came to experience. We are to identify with the disciples in their folly, but also in their staying with Jesus and their wanting to learn. We are to identify with the epileptic boy, a victim of the evil that invades and surrounds us. We are to identify with his desperate father, incapable of helping the one to whom he has given life, but willing to believe with whatever little faith he finds in his heart. We are to identify with the Pharisees, as we try to secure our own positions in a world that Jesus keeps upsetting, and as we put him to the test and resist his grace. We are to identify with the rich man, keen to live more meaningfully, but unwilling to pay the price. And so, for all the other characters of the gospel. For the people of the gospels are each part of us, and Jesus’ way of relating to them all is always a grace: disturbing, encouraging, welcoming, threatening, warning, but always

5 J.K. Brown, Teach the Text Commentary Series Matthew, Baker Books, Grand Rapids, 2015, p. 239

6 D. Durken OSB (Series Editor), New Collegeville Bible Commentary New Testament, Liturgical Press, Minnesota, 2008, p. 64

11 Monaghan C.J. The Gospels God With Us, Garratt Publishing, Mulgrave Victoria, 2014, pp 34, 36

12 D. Durken OSB (Series Editor), p. 2

14 J. K. Brown, Teach the Text Commentary Series Matthew, Baker Books, Grand Rapids, 2015, p. 242

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forgives the sin of the paralysed man, some scribes accuse him of blasphemy. A scribe is portrayed favourably in 8:19, but for the remainder of the Gospel scribes are mainly adversaries of Jesus (7:29; 9:3; 12:38; 15:1; 16:21; 20:18; 21:15; 23:13-29; 26:57; 27:41). Blasphemy ordinarily refers to misusing the divine name (Lev 24:15-16; Num 15:30), but here it refers to Jesus arrogating to himself a power that belongs only to God. This is a charge that resurfaces when Jesus is interrogated by the high priest (26:65).Not only does Jesus pronounce divine forgiveness, but he also reads others’ thoughts (v.4), another power that belongs only to God (Jer 11:20; Ps 7:9). This episode affirms another dimension of Jesus’ power, while also heightening the conflict with Jesus’ opponents. In addition, it portrays the important role of the faith community in bringing a person to wellness. It is the faith of the man’s friends which Jesus sees (v.2) and which causes him to act. Finally, it reflects a holistic approach to the person. Jesus heals both body and spirit, allowing the person to arise to a new life (egeirein, “rose”, v.7, the same verb of Jesus’ resurrection at 28:6). The crowd reacts (v.8) in a manner similar to that of 7:28-29. 7The healing of the paralytic man (9:1-8) is another case in which Matthew has scaled down the Markan description (2:1-12). Clearly what the man and those who bring him to Jesus are seeking is release from paralysis. But Jesus, responding to their faith, goes straight to a deeper problem: he assures the man that his sins are forgiven (v.2b). It is easy – but wrong – to conclude from this that a sinful life lies behind that man’s affliction, that it is a divine punishment for sin. This is a conclusion that several strands in the Bible challenge and overthrow (cf. especially John 9:1-3 and the entire book of Job). That Jesus first assures the man that his sins are forgiven reflects the general proclamation of the gospel: ‘Repent, for the kingdom of heaven is at hand” (4:17). The paralyzed man represents a human need for forgiveness that is not exceptional but universal.”8 Some scribes who are present see in the declaration nothing but blasphemy: a human being making a declaration that

However, this tension existed before and after the destruction of the city, and before and after the formal act of excommunication of 85AD which simply gave expression to tensions that had been building up for decades. From the internal evidence of the text itself, there has not yet emerged a consensus among scholars concerning the date of the gospel: it could have been written any time between the middle sixties and the late eighties of the first century.Matthew’s pastoral concernOur main interest will be to see how Matthew and his community saw Jesus. Matthew’s focus is also pastoral. Besides the painful tensions experienced by Jewish Christians in their relations with Judaism, there are tensions in the Christian community itself. Matthew is attempting to reflect on Jesus’ life and teaching in a way that will guide him and the community in resolving these differences and living the life of love shown them by Jesus. This pastoral interest makes it a very human and a relevant document for any community struggling with the paradoxes of the human condition while learning to live a life of faith as disciples of Jesus.13

loving, and never content to see us where he found the blind men. He wants us, all of us, and every bit of us, to ʻfollow himʼ, because it is the only way to life.15Matthew 9:2-8 (Jesus heals the paralytic)Matthew continues to emphasize Jesus’ authority in his Galilean ministry, both in word and deed. Not only does Jesus have authority over illness and disease (8:1-17), but also Matthew demonstrates Jesus’ power over the created world (8:23-27), over evil (8:28-34), and over sin (9:1-8). The cumulative effect of these displays of power is to show that Jesus is the true king of all. So, displays of power in chapters 8-9 are displays of kingdom authority. In line with good Jewish theology, God in Jesus is reclaiming what is rightfully belongs to God (e.g. Ps. 24:1).It is fairly common to hear Jesus’ miracles, both healing and especially his power over nature, used to prove his divinity. This equation has arisen from modernist debates about Jesus’ identity. While Matthew does portray Jesus as the embodiment of Israel’s God, he does not highlight this portrayal through the miraculous deeds of Jesus. In fact, Matthew makes it clear that these miraculous deeds points to Jesus as the Messiah – that is, the human agent of God’s restoring work (e.g. 11:2-5). So, in preaching and teaching on Jesus’ miraculous works, we might focus where Matthew does. Jesus’ miracles signal that Jesus is God’s agent of restoration – the true Messiah – as God inaugurates the kingdom of the world.The discipleship moments highlight the cost of following Jesus. It is not enough only to be willing to follow Jesus; potential disciples are called here to count the cost (8:19-20). Since Jesus has no permanent home, his followers must reckon on following him wherever he would lead. Allegiance to Jesus displaces home and even family commitments, something that we see in 8:21-22, where family obligation is shown to be secondary to following Jesus. To first-century ears, this would sound quite countercultural, given the significance of family loyalty and obligation in the ancient world. Following Jesus means reorienting oneself in relation to all other commitments. No

7 D. Durken OSB (Series Editor), p. 37

8 Cf. M Eugene Boring, “The Gospel of Matthew” in Leander E. Keck, ed. The New Interpreter’s Bible. Vol 8 (Nashville: Abingdon, 1995) 234.

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pertains to God alone (v.3). Knowing their thoughts, Jesus dramatically demonstrates his authority to forgive sins by making the man’s release from physical paralysis the outward sign of a release from sin, itself something interior and hidden. For him, “God with us” (1:23), who has come to “save the people from their sins” (1:21), it just as “easy” to say to a paralytic “Stand up and walk” as to say, “Your sins are forgiven” (v.5). As the concluding remark (v.8b) stresses, the main point of the scene is not the miracle but what the miracle attests: that in the presence of Jesus (the Son of Man) the divine power of forgiveness is personally present “on earth” (v.6)9 10

allegiance is left untouched. So, as we teach this passage, we might ask people to consider their loyalty to Jesus and the kingdom that he is bringing. Have other loyalties displaced this primary one? Do we value comfort and security more that the values of the kingdom? And might our families become places for reflection and practice of kingdom values such as mercy, justice and faithfulness?16

Scripture that will be the focus in Year B: Mark 10:46-52 (Blind Bartimaeus) and Mark 2:1-12 (Jesus heals the paralytic)Mark 10:46-52 (Blind Bartimaeus)

CEV Translation (The Contemporary English Version is approved by the Australian Bishops Conference for Children’s Liturgies)

Jesus Heals Blind Bartimaeus

46 Jesus and his disciples went to Jericho. And as they were leaving, they were followed by a large crowd. A blind beggar by the name of Bartimaeus son of Timaeus was sitting beside the

road. 47 When he heard that it was Jesus from Nazareth, he shouted, “Jesus, Son of David,[a] have pity on me!” 48 Many people told the man to stop, but he shouted even louder, “Son of

David, have pity on me!”

49 Jesus stopped and said, “Call him over!”

They called out to the blind man and said, “Don’t be afraid! Come on! He is calling for you.” 50 The man threw off his coat as he jumped up and ran to Jesus.

51 Jesus asked, “What do you want me to do for you?”

The blind man answered, “Master,[b] I want to see!”

9 Whereas in the Markan (2:3-12) and Lukan (5:18-26) parallels the amazement of the crowd is focussed on the miracle, in Matthew they glorify God “who has given such authority to human beings.”

10 B Byrne, Lifting the Burden Reading Matthew’s Gospel in the Church Today, St Pauls Publications, Strathfield NSW, 2004, pp. 79-80

13 Fr Michael Fallon MSC http://mbfallon.com/matthew_commentary/intro_to_matthew.pdf

15 Fr Michael Fallon MSC http://mbfallon.com/matthew_commentary/matthew_19,3-23,39.pdf

16 J.K. Brown, pp. 97-98

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52 Jesus told him, “You may go. Your eyes are healed because of your faith.”

Right away the man could see, and he went down the road with Jesus.

Footnotes:

a. 10.47 Son of David: The Jewish people expected the Messiah to be from the family of King David, and for this reason the Messiah was often called the “Son of David.”b. 10.51 Master: A Hebrew word that may also mean “Teacher.”

Contemporary English Version (CEV) Copyright © 1995 by American Bible Society

Good News Translation (This translation is in the Breakthrough Bible and The Catholic Children’s Bible used by many schools in our Diocese)

Jesus Heals Blind Bartimaeus

46 They came to Jericho, and as Jesus was leaving with his disciples and a large crowd, a blind beggar named Bartimaeus son of Timaeus was sitting by the road. 47 When he heard that it

was Jesus of Nazareth, he began to shout, “Jesus! Son of David! Have mercy on me!”

48 Many of the people scolded him and told him to be quiet. But he shouted even more loudly, “Son of David, have mercy on me!”

49 Jesus stopped and said, “Call him.”

So, they called the blind man. “Cheer up!” they said. “Get up, he is calling you.”

50 So he threw off his cloak, jumped up, and came to Jesus.

51 “What do you want me to do for you?” Jesus asked him.

“Teacher,” the blind man answered, “I want to see again.”

52 “Go,” Jesus told him, “your faith has made you well.”

At once he was able to see and followed Jesus on the road.

Good News Translation (GNT) Copyright © 1992 by American Bible Society

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Mark 2:1-12 (Jesus heals the paralytic)

CEV Translation (The Contemporary English Version is approved by the Australian Bishops Conference for Children’s Liturgies)

Jesus Heals a Crippled Man

2 Jesus went back to Capernaum, and a few days later people heard that he was at home.[a] 2 Then so many of them came to the house that there wasn’t even standing room left in front of the door.

Jesus was still teaching 3 when four people came up, carrying a crippled man on a mat. 4 But because of the crowd, they could not get him to Jesus. So they made a hole in the

roof[b] above him and let the man down in front of everyone.

5 When Jesus saw how much faith they had, he said to the crippled man, “My friend, your sins are forgiven.”

6 Some of the teachers of the Law of Moses were sitting there. They started wondering, 7 “Why would he say such a thing? He must think he is God! Only God can forgive sins.”

8 Right away, Jesus knew what they were thinking, and he said, “Why are you thinking such things? 9 Is it easier for me to tell this crippled man that his sins are forgiven or to tell him to get

up and pick up his mat and go on home? 10 I will show you that the Son of Man has the right to forgive sins here on earth.” So, Jesus said to the man, 11 “Get up! Pick up your mat and go

on home.”

12 The man got right up. He picked up his mat and went out while everyone watched in amazement. They praised God and said, “We have never seen anything like this!”

Footnotes:

a. 2.1 at home: Or “in the house” (perhaps Simon Peter’s home).b. 2.4 roof: In Palestine the houses usually had a flat roof. Stairs on the outside led up to the roof that was made of beams and boards covered with packed earth.

Contemporary English Version (CEV) Copyright © 1995 by American Bible Society

Good News Translation (This translation is in the Breakthrough Bible and The Catholic Children’s Bible used by many schools in our Diocese)

Jesus Heals a Paralyzed Man

2 A few days later Jesus went back to Capernaum, and the news spread that he was at home. 2 So many people came together that there was no room left, not even out in front of the

door. Jesus was preaching the message to them 3 when four men arrived, carrying a paralyzed man to Jesus. 4 Because of the crowd, however, they could not get the man to him. So they

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made a hole in the roof right above the place where Jesus was. When they had made an opening, they let the man down, lying on his mat. 5 Seeing how much faith they had, Jesus said to

the paralyzed man, “My son, your sins are forgiven.”

6 Some teachers of the Law who were sitting there thought to themselves, 7 “How does he dare talk like this? This is blasphemy! God is the only one who can forgive sins!”

8 At once Jesus knew what they were thinking, so he said to them, “Why do you think such things? 9 Is it easier to say to this paralyzed man, ‘Your sins are forgiven,’ or to say, ‘Get up, pick

up your mat, and walk’? 10 I will prove to you, then, that the Son of Man has authority on earth to forgive sins.” So, he said to the paralyzed man, 11 “I tell you, get up, pick up your mat, and

go home!”

12 While they all watched, the man got up, picked up his mat, and hurried away. They were all completely amazed and praised God, saying, “We have never seen anything like this!”

Good News Translation (GNT) Copyright © 1992 by American Bible Society

Teacher Background – Healing Miracles“One task of form criticism is to study many stories of one genre in order to determine a typical pattern for that genre. For example, most English ‘fairy tales,’ begin with ‘once upon a time …’ then develop some sort of conflict, then show how the hero resolves the problem, and finally end with ‘… and they lived happily ever after.’In the New Testament, most healing miracles are narrated according to a fairly regular pattern that typically consists of five stages:Introduction: a geographical/temporal setting is given: the condition of the sick person is described; the healer encounters the sick person, or they are brought to the healer, or at least someone tells the healer about them.Conflict/delay: often the healer investigates what the sick person wants or needs; sometimes the healer hesitates or tests the sick person’s readiness to be healed; sometimes other persons intervene or delay the healing.Healing Action: the healing itself might be brought about verbally, or thorough a simple touch, or through more elaborate therapeutic means (using spittle, oil etc.). Sometimes the healing action is only implied, but not explicitly described.Confirmation: the fact that the healing has taken place is either asserted by the narrator or demonstrated through some action – performed by the person who has healed (standing up, walking, speaking etc.).Reaction: usually some reaction from those who witnessed the event is reported. In the Gospels, this response is often very positive (giving praise to God), but sometimes there are negative reactions for some opponents.‘Form Criticism’ also carefully analyses particular stories so as to see how typical or how unusual they are for their genre. If a particular narrative omits or adds some stages, or if in a certain stage it says something different to what you would expect, then we should ask why the author has not followed the typical pattern as what he or she is emphasizing in the story. Thus, in the New Testament, some healing miracles omit the ‘Reaction’ stage, others have a much longer ‘Conflict’ stage than normal. Many have only a very brief description of the actual healing, but some have a more detailed ‘Action’ stage. A careful analysis of several miracle stories leads to some interesting conclusion about the different messages of the different evangelists.”17 For more information on Miracles see Teacher Background (Scripture tab) on Diocesan Religious Education website http://rokreligiouseducation.com/teacher-background/scripture/

Worlds of the text What type of writing is this? What comes before and after this text? Who are the characters in the text?

Worlds Behind the Text Who wrote the text? When was it written?

Worlds in Front of the Text What meaning does this text have for my life today? How might people of different genders and cultures interpret

17 Felix Just SJ PhD Form Criticism http://rokreligiouseducation.com/teacher-background/scripture/

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Who speaks and who is silenced? What happens in the text? What words are interesting, new or difficult and need

explaining?

Who was the audience of the text? What do you know of the cultural, historical and political

context of the author? What do you know of the cultural, historical and political

context of the time? Where did this take place?

this text today? How could this text be used in prayer? What life experiences help me to better understand this text? What aspects of this text might not be relevant to our lives and

time?

Scripture that will be the focus in Year C: Luke 18:35-43 (Jesus heals a blind beggar) and Luke 5:17-26 (Jesus heals the paralytic) Luke 18:35-43 (Jesus heals the blind beggar)

CEV Translation (The Contemporary English Version is approved by the Australian Bishops Conference for Children’s Liturgies)

Jesus Heals a Blind Beggar35 When Jesus was coming close to Jericho, a blind man sat begging beside the road. 36 The man heard the crowd walking by and asked what was happening. 37 Some people told him that

Jesus from Nazareth was passing by. 38 So the blind man shouted, “Jesus, Son of David,[a] have pity on me!” 39 The people who were going along with Jesus told the man to be quiet. But

he shouted even louder, “Son of David, have pity on me!”

40 Jesus stopped and told some people to bring the blind man over to him. When the blind man was getting near, Jesus asked, 41 “What do you want me to do for you?”

“Lord, I want to see!” he answered.

42 Jesus replied, “Look and you will see! Your eyes are healed because of your faith.” 43 Right away the man could see, and he went with Jesus and started thanking God. When the crowds

saw what happened, they praised God.

Footnotes:

a. 18.38 Son of David: The Jewish people expected the Messiah to be from the family of King David, and for this reason the Messiah was often called the “Son of David.”

Contemporary English Version (CEV) Copyright © 1995 by American Bible Society

Good News Translation (This translation is in the Breakthrough Bible and The Catholic Children’s Bible used by many schools in our Diocese)

Jesus Heals a Blind Beggar

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35 As Jesus was coming near Jericho, there was a blind man sitting by the road, begging. 36 When he heard the crowd passing by, he asked, “What is this?”

37 “Jesus of Nazareth is passing by,” they told him.

38 He cried out, “Jesus! Son of David! Have mercy on me!”

39 The people in front scolded him and told him to be quiet. But he shouted even more loudly, “Son of David! Have mercy on me!”

40 So Jesus stopped and ordered the blind man to be brought to him. When he came near, Jesus asked him, 41 “What do you want me to do for you?”

“Sir,” he answered, “I want to see again.”

42 Jesus said to him, “Then see! Your faith has made you well.”

43 At once he was able to see, and he followed Jesus, giving thanks to God. When the crowd saw it, they all praised God.

Good News Translation (GNT) Copyright © 1992 by American Bible Society

Luke 5:17-26 (Jesus heals the paralytic)

CEV Translation (The Contemporary English Version is approved by the Australian Bishops Conference for Children’s Liturgies)

Jesus Heals a Crippled Man

17 One day some Pharisees and experts in the Law of Moses sat listening to Jesus teach. They had come from every village in Galilee and Judea and from Jerusalem.

God had given Jesus the power to heal the sick, 18 and some people came carrying a crippled man on a mat. They tried to take him inside the house and put him in front of Jesus. 19 But

because of the crowd, they could not get him to Jesus. So they went up on the roof,[a] where they removed some tiles and let the mat down in the middle of the room.

20 When Jesus saw how much faith they had, he said to the crippled man, “My friend, your sins are forgiven.”

21 The Pharisees and the experts began arguing, “Jesus must think he is God! Only God can forgive sins.”

22 Jesus knew what they were thinking, and he said, “Why are you thinking that? 23 Is it easier for me to tell this crippled man that his sins are forgiven or to tell him to get up and walk? 24 But

now you will see that the Son of Man has the right to forgive sins here on earth.” Jesus then said to the man, “Get up! Pick up your mat and walk home.”

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25 At once the man stood up in front of everyone. He picked up his mat and went home, giving thanks to God. 26 Everyone was amazed and praised God. What they saw surprised them,

and they said, “We have seen a great miracle today!”

Footnotes:

a. 5.19 roof: In Palestine the houses usually had a flat roof. Stairs on the outside led up to the roof, which was made of beams and boards covered with packed earth. Luke says that the roof was made of (clay) tiles, which were also used for making roofs in New Testament times.

Contemporary English Version (CEV) Copyright © 1995 by American Bible Society

Good News Translation (This translation is in the Breakthrough Bible and The Catholic Children’s Bible used by many schools in our Diocese)

Jesus Heals a Paralyzed Man

17 One day when Jesus was teaching, some Pharisees and teachers of the Law were sitting there who had come from every town in Galilee and Judea and from Jerusalem. The power of

the Lord was present for Jesus to heal the sick. 18 Some men came carrying a paralyzed man on a bed, and they tried to carry him into the house and put him in front of Jesus. 19 Because

of the crowd, however, they could find no way to take him in. So they carried him up on the roof, made an opening in the tiles, and let him down on his bed into the middle of the group in

front of Jesus. 20 When Jesus saw how much faith they had, he said to the man, “Your sins are forgiven, my friend.”

21 The teachers of the Law and the Pharisees began to say to themselves, “Who is this man who speaks such blasphemy! God is the only one who can forgive sins!”

22 Jesus knew their thoughts and said to them, “Why do you think such things? 23 Is it easier to say, ‘Your sins are forgiven you,’ or to say, ‘Get up and walk’? 24 I will prove to you, then, that

the Son of Man has authority on earth to forgive sins.” So, he said to the paralyzed man, “I tell you, get up, pick up your bed, and go home!”

25 At once the man got up in front of them all, took the bed he had been lying on, and went home, praising God. 26 They were all completely amazed! Full of fear, they praised God, saying,

“What marvellous things we have seen today!”

Good News Translation (GNT) Copyright © 1992 by American Bible Society

Teacher Background – Healing Miracles“One task of form criticism is to study many stories of one genre in order to determine a typical pattern for that genre. For example, most English ‘fairy tales,’ begin with ‘once upon a time …’ then develop some sort of conflict, then show how the hero resolves the problem, and finally end with ‘… and they lived happily ever after.’In the New Testament, most healing miracles are narrated according to a fairly regular pattern that typically consists of five stages:Introduction: a geographical/temporal setting is given: the condition of the sick person is described; the healer encounters the sick person, or they are brought to the healer, or at least someone tells the healer about them.

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Conflict/delay: often the healer investigates what the sick person wants or needs; sometimes the healer hesitates or tests the sick person’s readiness to be healed; sometimes other persons intervene or delay the healing.Healing Action: the healing itself might be brought about verbally, or thorough a simple touch, or through more elaborate therapeutic means (using spittle, oil etc.). Sometimes the healing action is only implied, but not explicitly described.Confirmation: the fact that the healing has taken place is either asserted by the narrator or demonstrated through some action – performed by the person who has healed (standing up, walking, speaking etc.).Reaction: usually some reaction from those who witnessed the event is reported. In the Gospels, this response is often very positive (giving praise to God), but sometimes there are negative reactions for some opponents.‘Form Criticism’ also carefully analyses particular stories so as to see how typical or how unusual they are for their genre. If a particular narrative omits or adds some stages, or if in a certain stage it says something different to what you would expect, then we should ask why the author has not followed the typical pattern as what he or she is emphasizing in the story. Thus, in the New Testament, some healing miracles omit the ‘Reaction’ stage, others have a much longer ‘Conflict’ stage than normal. Many have only a very brief description of the actual healing, but some have a more detailed ‘Action’ stage. A careful analysis of several miracle stories leads to some interesting conclusion about the different messages of the different evangelists.”18 For more information on Miracles see Teacher Background (Scripture tab) on Diocesan Religious Education website http://rokreligiouseducation.com/teacher-background/scripture/

Worlds of the textLuke 18:35-43 (Jesus heals the blind beggar)Blind man/beggar – Luke 18:35 sitting by the roadside begging. A blind person had little alternative for making a living. Giving alms to the poor was a recognised part of Jewish religious duty, and pilgrim crowds on the way to Jerusalem for Passover festival might be expected to be especially amenable. Jericho – Jericho was (and still is) a city about 6 miles (10 kilometres) north of the Dead Sea. Jericho was built around several fresh water springs which were used to irrigate the desert and turn it into useable, fertile land. As a result, traders often passed through Jericho. Just before the time of Jesus, Herod the Great rebuilt several old Roman palaces there as well as building 3 new ones, complete with swimming pools and extensive gardens. However, not everyone in Jericho was wealthy and the contrast between wealth of the Romans and the poverty of the blind and the lepers would have been very obvious in Jericho.19 Nazareth – Nazareth was a town in the northern region of Galilee about 15 miles south west of Lake Galilee (sometimes called the Sea of Galilee). Galilee is a very fertile area as water from the freshwater lake is used for irrigation.20 Son of David – the Jewish people expected the Messiah to be from the family of King David and for this reason the Messiah was often call the ‘Son of David’.21

Worlds Behind the TextThe Gospel according to Luke The author is a certain Luke, whom patristic writers identify as a companion of Paul. The texts that Luke wrote indicate that he was a highly educated person, influential in the early church and aware of geography and history. The date widely favoured at which Luke’s Gospel was written is around A.D. 80.He is writing a narrative with features like characters, setting and plot, so that it is important to read and follow the story through introduction, conflict, climax and resolution.30 He is a gifted storyteller and relates events in sequence. The development of the plot itself has a persuasive force. We must seek Luke’s meaning through the movement of the story. It is of primary importance to locate where something occurs in Luke’s narrative.Luke’s readers were Greek-speaking and sufficiently acquainted with scriptural traditions to grasp many of his allusions. They were also Christian and Gentiles. His use of Greek is among the finest in the New Testament and he is well versed in Greco-Roman literary style.

Dr Margaret Carswell’s explanation of Luke

Worlds in Front of the TextLuke 18:35-43 (Jesus heals the blind beggar)‘Only through a miracle of grace can we see Jesus and follow him Jesus is approaching Jericho. He is therefore on the last section of his journey to Jerusalem. Will the disciples ever learn to ‘follow him’? Again, and again he has spoken of suffering as an essential part of his mission. Again, and again they have failed to understand. In this scene the disciple is symbolised by a blind man. He is needy, and knows his need, for he is a ‘beggar’. He is not on the way, but beside it.Jesus, with typical respect, does not presume to know what the man wants, but asks him: ‘What do you want me to do for you?’ The man, though now blind, had seen in the past. It was the same with the disciples. They saw when Jesus called them; they saw when they watched him heal; they saw when he fed the crowds. But they kept forgetting; they kept being distracted; they kept losing the clarity of their sight.Let us contemplate this scene and be the blind beggar. Let us taste our experience of being blind, of being alone, by the side of the road, missing out on life. Let us cry out for

18 Felix Just SJ PhD Form Criticism http://rokreligiouseducation.com/teacher-background/scripture/

19 Dr Margaret Carswell http://www.thebibledoctor.com/j.html

20 Dr Margaret Carswell http://www.thebibledoctor.com/n.html

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Luke 5:17-26 (Jesus heals the paralytic)Paralyzed man – Luke 5:18 ‘Paralysis may result from a number of causes, such as polio, stroke, or an injury, but the Gospels never spell out the underlying cause. The cure of a paralyzed person, with the sudden restoration of movement, is a particularly striking public proof of supernatural healing power.’22Luke 5:19 ‘lowered him on his mate through the tiles – Mark 2:1-2 tells us that on this occasion Jesus was teaching inside a house. Ordinary Palestinian homes has a flat roof accessible by an outside staircase. The roof normally was made of thatch and clay over wooden beams, but sometimes also of tiles. This dramatic plan to get access to Jesus may have caused a lot of noise and debris, but we are spared the details of how it affected Jesus’ teaching in the room below.’23Luke 5:21 ‘Who is this fellow who speaks blasphemy? A later rabbinic ruling defined ‘blasphemy’ as the uttering of the name of God, but here it carries the broader sense of a human infringing on the divine prerogatives. Anyone might declare that God forgives, but here they understood Jesus to be forgiving on his own personal authority. This is something that belongs to “God alone.”’24Pharisees - ‘The Pharisees were a relatively small but highly respected group of Jewish laymen who devoted themselves to the careful observance of the law and to persuading others to do likewise. Because of this convergence of interests, many scribes were also Pharisees.’25‘Pharisees were responsible for the local synagogues. Pharisees were interpreters of the law and while most Pharisees took into consideration the circumstances of the situation, some stressed

http://www.thebibledoctor.com/uploads/2/3/7/5/23753282/luke_poster.pdf

‘In ancient society a connection between physical illness or disability and sin was often assumed, with some directly attributing disease to sin as its cause. Paul seems to suggest such an idea in 1 Corinthians 11:29-30, but in John 9:1-3 Jesus refutes that simple equation, and much of the book of Job is devoted to questioning it. Jesus’ comments on forgiveness of the paralyzed man must be read in the light of that popular view.’31

Luke 18:35-43 (Jesus heals the blind beggar)‘Jesus goes out of his way to help a beggar whom the crowd wants to ignore.The healing to the beggar’s blindness leads to his becoming a disciple.’32

Luke 5:17-26 (Jesus heals the paralytic)‘Where other people only see physical disability, Jesus also discerns spiritual need.He claims the authority to forgive sins (and backs up his claim by a miracle).Jewish religious leaders regard his claim to forgive sins as blasphemy.’33‘It emerges from the Gospel record that a number of them (Pharisees and teachers of the law) were blind to the ways in which God revealed his love and his will in Jesus. Jesus’ rejection of their understanding made him a threat

help. Let us anticipate a response and listen for it. Let us be willing to cast off whatever it is that gives us our security, little though it may be, and let us run to him. For the people of the gospels are each part of us, and Jesus’ way of relating to them is a grace: disturbing, encouraging, welcoming, threatening, warning, but always loving. If, as we find ourselves sitting by the side of the road, we cry out to him in our distress, he will heed our call, for he wants us to ‘follow him on the way’. It is the only way that leads to life.’35

Luke 5:17-26 (Jesus heals the paralytic)‘The Greek word which we translate ‘sin’ means ‘missing the mark’. It includes many aspects of our human condition that result from fear, insecurity, ignorance and lack of freedom, as well as from stubbornness, laziness, envy, lust and pride. We are not wholly responsible for the sin that is in our lives, any more than the man in the gospel is responsible for being paralysed. Our sinful condition is largely the result of factors that are hereditary and environmental (hence the term ‘original sin’ — sin that comes from our origins). We know, however, that there are times when we choose to say Yes to sin, when we fail to resist its attraction, though we know we are able to do so. We bear some responsibility for who we are and for what we do. Whatever the measure of our personal responsibility, the fact is that we are sinners who so often ‘miss the mark’, and the result of sin is a paralysing of our spirit.In this passage, Jesus sees the faith of the man and his

21 Contemporary English Version (CEV) copyright © 1995 by American Bible Society https://www.biblegateway.com/passage/?search=Luke+18%3A35-43&version=CEV

22 R T France Teach the Text commentary Series Luke, Baker Books, Grand Rapids Michigan, 2013, p. 88

23 R T France p. 88

24 R T France p. 89

25 R T France p. 88

30 R.T France p. 7

31 R T France p.87

32 R T France p. 297

33 R T France p. 87

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strict observance of the law and neglected the spirit behind it. In some gospels the Pharisees appear to be rigid and unfeeling, in others they seem to be open to the teaching of Jesus. This probably reflects the reality of the day as well as each author’s perception of the Pharisees. We should not think that every Pharisee hated Jesus or was out to get him! Jesus probably learned a great deal from the Pharisees of his day.’26Galilee – ‘Galilee is a small region in the north of modern day Israel. In the time of Jesus, as today, it was a very fertile area, the fresh water of Lake Galilee being used to irrigate the rich red soil. In the adult life of Jesus, the region was governed by Herod Antipas (son of Herod the Great). According to Matthew, Mark and Luke, Jesus lived in Galilee and most of his ministry was in Galilee. The region is thought to have been well populated with up to 200 villages. Some of the best known are Nain, Nazareth, Cana and Capernaum.’27Judea – Greek and Roman name for Judah, usually referring to the southern part of the country, with Jerusalem as its capital.28 Jerusalem – The capital of Israel’s early kings and later of the Southern Kingdom of Judah. It was probably the ‘Salem’ of which Melchizedek was king in Abraham’s day. Before King David captured it and made it his capital it was called Jebus. He brought the Ark of Covenant to Jerusalem, and his son, Solomon built the Temple. From that time on, Jerusalem was the ‘holy city’ for the Jews and later for Christians and Muslims. A political and religious centre, people came here for the great annual festivals. 29

which they were determined to oppose. In the experience of the early Church it was the Pharisees who were mainly responsible for defending Judaism against what they saw as the inroads of Christianity. It is not surprising, therefore, that from the Christian perspective they came to symbolise those responsible for the rejection of Jesus and of the members of the Jewish community who chose to follow him.’34

friends (compare Acts 3:16), and he declares the man forgiven. To sin is one thing. To remain bound in sin is another. The English word ‘for-give’ captures well what is asked of us in relation to each other. To love is to give oneself for another. To ‘for-give’ is to continue giving ourselves, even to someone who is offending us. It is of the essence of love that we do not take it upon ourselves to judge the readiness of the other for reconciliation, but that, whatever the circumstances, we keep our hearts open and continue our willingness to offer love, whether or not the one offending us is willing to receive it. He also keeps on demonstrating that whatever our sin we cannot stop God loving us. The offer of forgiveness from God is never closed.36

26 Dr Margaret Carswell http://www.thebibledoctor.com/p.html

27 Dr Margaret Carswell http://www.thebibledoctor.com/g.html

28 J Bowker The Complete Bible Handbook Dorling Kindersley, Great Britain, 1998 p.504

29 J Bower p. 504

34 Fr Michael Fallon MSC www.mbfallon.com/luke_commentary/luke_4,14-8,56.pdf

35 Fr Michael Fallon MSC http://www.mbfallon.com/luke_commentary/luke_9,51-19,40.pdf

36 Fr Michael Fallon MSC http://www.mbfallon.com/luke_commentary/luke_4,14-8,56.pdf

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Active Reading Skills (Learning Links to Parables and Miracles p 17 37)

Ask Questions                                                               Make ConnectionsWho is involved?                                                                 I wonder why ….What are they doing? Why?                                                What caused ….What do they really want? Why?                                        I think ….What is the situation or the problem?                                  This is similar to …Who is telling the story? Why?                                            This is important because ..How is the story constructed? Why?                                   What do they mean by ….What is the source of the tension?                                      What I find confusing is …                                                                                         What will happen next is ….

I can relate to this because …. Predict                                                                                 SummariseWhat will happen next?                                                       What happened?Why do you think that?                                                        What is essential to tell?What effect will that have on the story                                What was the outcome?or the characters?                                                            Who was involved?                                                                                             Why did this happen?

Is that a detail or essential information?

Clarify                                                                                  SynthesiseAsk questions.                                                                      Three important points are ….Re-read what you do not understand.                                 These are important because …                                                                                             What comes next ….                                                                                             The author wants us to think …                                                                                             What interested me most was ….                                                                                             This means that ….

37 M Ryan, Learning Links to Parables and Miracles, Lumino Press Brisbane, 2011, p17

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Assessment PlanYear Level Achievement Standards:

By the end of Year Five, students identify and demonstrate ways of being reconciling with others and the world. Students read, recall and wonder about key healing miracles and how Jesus responded to people in need in first century Palestine. Students examine the Bible and identify Biblical texts such as narratives, parables and miracles. They locate the lands of the Bible and name some significant geographical locations in Jesus’ time. Students recognise aspects of Marian spirituality through liturgical feast days, Marian prayers and images.

By the end of Year Five, students identify and describe the parts of the Mass. Students examine ways Jesus is present in the Eucharist.

By the end of Year Five, students use a variety of tools and techniques to explore and communicate how Jesus gives us the Beatitudes as a guide to service and justice. They research ways the Church and its organisations reach out to others with justice e.g. Catholic Earthcare, Caritas, Children’s Mission, the St Vincent de Paul Society.

By the end of Year Five, students can understand and say, in unison and individually, a number of traditional prayers including The Confiteor, Apostles’ Creed and a decade of the Luminous mysteries of the rosary. Students engage in and experience various forms of meditation. They prayerfully and creatively respond to God through art, poetry, movement, word, and silence.

Type of Assessment

Description Possible Sources of Evidence When assessment takes place

Formative

Assessment forLearning

What do you know about the Bible? Bible Brainstorm

Have all the books in the New Testament written on small cards and have the learning teams try to put them into a correct linear order.

Students use their knowledge of Scripture, to retell one other story that shows Jesus concern with the poor, the outcast, the sick, etc.

Brainstorming activity – Retrieval chart

Ordering books of the Bible

Retell of Scripture stories.

At the beginning of the Unit

During the Unit

During the Unit

Summative

Assessment

Bible Skills Activity- locating scripture in the Bible.

Chapter and verse activity

Focussed activity

Focussed activity

During the Unit

During the Unit

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ofLearning

In small groups explore the social structure of Jesus’ time and attitudes to either the sick, women, foreigners, tax collectors or other marginalised people. Explore how Jesus responded to the marginalised of his time

There are some questions that might help you and your students as you focus on the text.  There are many responses that could be added. See teacher background information for responses Who wrote the text?   Who is the author? Who is the audience for the text? When was the text written?Where does the text take place? What type of text is it?Who are the characters in the text?

The Form of a Healing Miracle Story

Story Senses

Responding to Stories

Act out or create a liquid picture or express artistically the messages of scripture passages Luke 18:35-43 (Jesus heals the blind beggar) and/or Luke 5:17-26 (Jesus heals the paralytic)

Response to stimulus activity.Creative response

During the Unit

During the Unit

During the Unit

During the Unit

During the Unit

At the end of the Unit

Affective

AssessmentasLearning

Inquiry Questions: True/FalseWhat is the Bible?What do we learn about God and God’s people in the Bible?These responses are recorded on Sentence Strips for repeated revisiting and analysis as the development of the unit progresses.

Students: State anything else they know about the Bible and list their wonderings and questions.

3 stars and a wish

Sentence Strips

Wonderings

At the beginning of the Unit

At the beginning of the Unit

At the end of the Unit

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Learning and Teaching SequenceWK Inquiry Phase Activity/Experience/Differentiation Resources/ICLTs Assessment

Tuning In The teacher tunes in the class to the importance of family history to one’s own identity by sharing a significant story from his/her own background.

Students may like to share significant and influential stories of people and events in their own family history to share with the class.Students could discuss:

people or events qualities displayed/values expressed in significant people and

events impact on family today

The above activities set the stage for posing the big question: Who are the sacred people in our Christian faith, where do we find stories about them, and what are the stories of Jesus in our Christian tradition that impact on our faith today?

Students undertake a general orientation of their Bible prior to revisiting their understanding of how chapter and verse referencing of scriptural text works.

What Do You Know About the Bible? Bible Brainstorm In pairs students record on butcher paper as many people, events, places, images of God and books in the Bible as they possibly can in a ten-minute time span.Once the time is up, each group categorises their responses on a classroom data chart.

Old Testament New TestamentPEOPLEPLACESEVENTSBOOKS

Students will need access to Bibles for this Unit.

Suggested BiblesChildren’s Catholic BiblesBreakthrough Bible

Brainstorm activities

Classroom data chart

Assessment for LearningThis activity will highlight the insights and gaps in the class’s knowledge of the Old and New Testaments.

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Each group will take turns at justifying their choices before the class. The teacher clarifies/confirms the students’ understandings of the characters and their respective stories, and then records on the classroom data chart.

Read “The Bible God’s Great Book of Books” Kathryn Robinson Garratt Publishing (Big Book and CD)

Knowledge of Old Testament and New TestamentStudents:State anything else they know about the Bible and list their wonderings and questions.

Teacher records what students would like to find out. These Wonderings and Questions could be displayed around the room.

Inquiry Questions: True/FalseTeacher asks pairs of students to consider the key questions:What is the Bible?What do we learn about God and God’s people in the Bible?These responses are recorded on Sentence Strips for repeated revisiting and analysis as the development of the unit progresses. Students label their strips either True or False as they gain new insights into the two key questions in the Orientation above.

Who is in the Bible?Teacher to provide strips of card naming specific characters from the Old and New Testaments, i.e. Moses, Sarah, Elizabeth, Paul, Peter, James, Martha, King David, Noah, Joseph, Jacob, Abraham, Isaac. Students sort strips into Old and New Testaments. Invite students to sort further into the books of each Testament, if they can. They can use their Bible to help. The Breakthrough Bible has images inserted throughout the Bible that may help students find the characters and know a little of their story.

Students pair into learning teams to locate and identify the following parts of their Bible:Have all the books in the New Testament written on small cards and have the learning teams try to put them into a correct linear order. When they think they are correct they can go and look at other learning teams order and then go back and make any changes they feel necessary

“The Bible God’s Great Book of Books” Big Book/CD Garratt Publishing

Wonderings

Sentence strips

BibleBooks of the New Testament written on separate cards for

Assessment as learning

Assessment as Learning Over the course of the unit students will revisit these Sentence Strips, deciding whether the content is true or false, as a means of ongoing self-assessment.

Assessment of LearningThrough the presentation students will demonstrate their knowledge and understanding of Old Testament and New

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to their own order. Then allow all teams to check if they are correct by using their bibles to self-correct.

Bible Skills Activity – Bible Tools Module p. 19 and 20 relevant Resource 3 found on Diocesan Religious Education website. Worksheet for student to complete – this can be done in learning teams of 2 or more.

Chapter and verse activities – Bible Tools Module p 21 see Resource 4 Task cards on Diocesan Religious Education website. These 6 tasks can be divided amongst the class by creating 6 groups and having each group complete one task or you could have all the tasks completed by all groups in Learning centres and timed to be completed.

Revisit “The Bible God’s Great Book of Books” Kathryn Robinson Garratt Publishing (Big Book and CD)

sorting

Bible Skills ActivityBible Tools BCE Module p 19-20 Resource No 3

Chapter Verse ActivityBible Tools Activity p21Resource No 4

“The Bible God’s Great Book of Books” Big Book/CD Garratt Publishing

Testament characters and events.

Assessment for Learning – this activity will help guide the teacher in ascertaining the knowledge of the students in using the Bible.

Assessment for/of Leaning – this task is designed to develop skills in using biblical referencing to locate scripture texts and to reference scriptural texts for different contexts.

Finding Out Focusing Activity: A mosaic of Jesus. An outline of Jesus is placed on the noticeboard. Throughout the unit, details about Jesus’ life and person are added to the mosaic.

Gather a variety of texts (fax, letter, magazine, advertisement, notice, etc.) and ask students to identify similarities, differences, and the purposes of each. Relate this to the different text types within the New Testament e.g. the Gospels, Acts of the Apostles and the Letters of Paul (Epistles) and the Old Testament – Law, Prophets, Writings.

To establish the contexts the gospels were written in, New Testament times, show students slides or pictures of the Holy Land. Excerpts from Jesus of Nazareth (video or photos) or bibles containing photographs may be suitable for this.

Introduce students to sources such as Bible Atlas, Bible Dictionary, Biblical Commentaries, Concordance, Biblical Encyclopaedia and to websites which make similar material available.

Read a story such as “Going for Oysters”, Jeanie Adams.Explore the difficulties we experience when we do not understand cultural features. We therefore often need some background to appreciate a story from another culture.

An Outline of Jesus for the noticeboard and to be added to as the Unit progresses.

Google Images Free Bible images

Bible Atlas, Bible Dictionary, Biblical Commentaries, Concordance, Biblical Encyclopaedia

“Going for Oysters” Jeanie Adams

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Discuss with the students how the Jewish people were waiting for a Messiah, someone who would save the people. Jesus did come to save the people, but which people? Brainstorm with class the people that Jesus was particularly concerned with.

Read Daily Life at the Time of Jesus by Miriam Feinberg VamoshResource: Daily Life at the Time of Jesus by Miriam Feinberg Vamosh

Explore ‘The World that Jesus Knew’ by Marc Olson

Share Essential Bible Reference Books – New Testament Introduction (Stephen Motyer), The World of the Bible (Tim Dowley), Life in Bible Times (Tim Dowley) and The Life of Jesus (Rob J Bewley).

In small groups explore the social structure of Jesus’ time and attitudes to either the sick, women, foreigners, tax collectors or other marginalised people. Explore how Jesus responded to the marginalised of his time.

Daily Life at the Time of Jesus by Miriam Feinberg Vamosh

‘The World that Jesus Knew’ by Marc Olson

Essential Bible Reference Books series

Assessment of Learning

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Sorting Out Prepare to read/listen to the scripture that is focus for the current Liturgical Year (Year A: Matthew 20:29-34 & Matthew 9:2-8; Year B: Mark 10:46-52 & Mark 2:1-12; Year C: Luke 18:35-43 & Luke 5:17-26).

Locate Jericho, Nazareth, Galilee, Judea and Jerusalem on a map of Palestine in 1st century AD.Map – Israel in New Testament Times p1989 The Catholic Children’s Bible St Mary’s Press

There are some questions that might help you and your students as you focus on the text.  There are many responses that could be added. See teacher background information for responses Who wrote the text?   Who is the author? Who is the audience for the text? When was the text written?Where does the text take place? What type of text is it?Who are the characters in the text?Please note - if your students are having difficulty interpreting passages, practice this skill with simple picture stories. An interpretive question such as ‘What do you think the author is trying to tell us or say about…?38

Gospel Author frieze – Use the Gospel Author frieze relevant for the scripture focus that can be placed around the walls of the classroom to locate where this scripture text occurred in the context of the whole book. The Gospel Author friezes available from APRE and CEO.

Story Wheel - Using their bibles, students reread or listen to the scripture that is focus for the current Liturgical Year (Year A: Matthew 20:29-34 & Matthew 9:2-8; Year B: Mark 10:46-52 & Mark 2:1-12; Year C: Luke 18:35-43 & Luke 5:17-26) and then use the Story Wheel template to answer the following questions:Who is involved? Where did this happen?What happened? When does the action take place?How is this story told?   Why did the author tell this story?

Scripture Probe – students individually, in pairs or as a class reread the scripture that is focus for the current Liturgical Year (Year A: Matthew 20:29-34 & Matthew 9:2-8; Year B: Mark 10:46-52 & Mark 2:1-12; Year C: Luke 18:35-43 & Luke 5:17-26).and respond to the following questions

3D map of IsraelThe Catholic Children’s Bible St Mary’s Press p1989

Gospel frieze – sample frieze available from APRE/CEO

M Ryan & J GrajczonekLearning Links to Story in Religious Education p 29

D White, K O’Brien, S ToddInto the Deep pp 60 - 63

Assessment for /as learning

Assessment of learning

Assessment of learning

38 Dr Margaret Carswell

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Who are the main characters in this story? What event/story came before this passage? What happens immediately after this story in the scriptures? Are there any repeated words or phrases - What are they? What is the Story’s setting? Time of day/Day of the week/What is happening at the time? What are the main symbols or images used in this passage? Considering the people of this time, what would be the significance/impact of this story? Does the Author have a particular message or theme with this Book of the Bible? What are your thoughts and feelings about what happens in this story? When you hear this story again in the future what image will come back to you? Our reflection on the meaning of this passage is?

Postcard strategyStudents listen to the scripture that is focus for the current Liturgical Year (Year A: Matthew 20:29-34 & Matthew 9:2-8; Year B: Mark 10:46-52 & Mark 2:1-12; Year C: Luke 18:35-43 & Luke 5:17-26) being read and then write a postcard from the perspective of a character in the story to a friend or associate.  The second character may be real or imaginary. An example of a postcard template can be found on p 24 Learning Links to Paul.

Story Map: Children choose a scripture passage that is the focus for the current Liturgical Year (Year A: Matthew 20:29-34 & Matthew 9:2-8; Year B: Mark 10:46-52 & Mark 2:1-12; Year C: Luke 18:35-43 & Luke 5:17-26) and represent it graphically using arrows to indicate the story’s progression. (Teaching Strategies Resource Book)

Students role play one of the scripture passages that are the focus for the current Liturgical Year (Year A: Matthew 20:29-34 & Matthew 9:2-8; Year B: Mark 10:46-52 & Mark 2:1-12; Year C: Luke 18:35-43 & Luke 5:17-26).

See Teacher Background – Healing Miracles and Form Criticism Healing miracles are narrated according to a fairly regular pattern that typically consists of five stages:39IntroductionConflict/delayHealing Action

Learning Links to Paul p 24

Role play

Assessment of learning

Assessment of learning

39 Felix Just SJ PhD Form Criticism http://rokreligiouseducation.com/teacher-background/scripture/

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ConfirmationReaction

The Form of a Healing Miracle StoryForm critics are biblical scholars who look for patterns in the way stories are told in the bible. These scholars have described the typical pattern of a gospel miracle story. Review the suggested miracle story form and determine whether the scripture stories studied in this unit (scripture that has been the focus for the current Liturgical Year (Year A: Matthew 20:29-34 & Matthew 9:2-8; Year B: Mark 10:46-52 & Mark 2:1-12; Year C: Luke 18:35-43 & Luke 5:17-26) corresponds with the suggested pattern. What does the miracle story form suggest about the meaning of these stories from the perspective of the early Christian Church? From the perspective of the gospel author? From the perspective of the gospel reader?For an example see p 163 Presenting the New Testament M Ryan.

Read Miracles of Healing pp 40-43 The Lion Encyclopedia of Jesus

Jesus heals the paralytic - Following Jesus p 69 (Matthew 9: 2-8; Mark 2:1-12; Luke 5:17-26)I wonder why the people praised God.I wonder how the scribes felt.I wonder what the people said of did as they praised God.I wonder how this person felt when he was paralysed.I wonder what this person will do now that he can walk.

Interior Monologue Read healing miracle that has been the focus for the current Liturgical Year (Year A: Matthew 20:29-34 & Matthew 9:2-8; Year B: Mark 10:46-52 & Mark 2:1-12; Year C: Luke 18:35-43 & Luke 5:17-26). Try to imagine what the person who has been healed might have been thinking as the story unfolds. In the boxes next to the story, write down the interior monologue that the character might have been thinking to themselves. For an example see p 14 Learning Links to Parables & Miracles M Ryan

Presenting the New Testament M Ryan p 163

The Lion Encyclopedia of Jesus Lois Rock pp 40-43

Godly Play Following Jesus p 69

Learning Links to Parables & Miracles M Ryan p 14

Assessment of learning

Assessment for and as learning – Wondering Questions

Assessment of Learning

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HeadlinesStudents can create newspaper headlines as captions for stories of miracles of Jesus (scripture that has been the focus for the current Liturgical Year (Year A: Matthew 20:29-34 & Matthew 9:2-8; Year B: Mark 10:46-52 & Mark 2:1-12; Year C: Luke 18:35-43 & Luke 5:17-26). They may wish to adopt a sensationalist style of the tabloid papers or the more serene approach of the mainstream newspapers. For example, students could write headlines such as ‘Seeing is Believing! Local Man Tells’ for the story of Jesus healing the blind man. Add an opening sentence as it would appear in a newspaper report under your nominated headline. For more information see p 27 Learning Links to Parables & Miracles M Ryan Story Senses Use your senses to study a gospel miracle story (scripture that has been the focus for the current Liturgical Year (Year A: Matthew 20:29-34 & Matthew 9:2-8; Year B: Mark 10:46-52 & Mark 2:1-12; Year C: Luke 18:35-43 & Luke 5:17-26). On a chart, record the evidence you would sense if you were a witness to one of the gospel miracles. What would you see, hear, touch, taste and smell? For an example see p 165 Presenting the New Testament M Ryan

Learning Links to Parables & Miracles M Ryan p 27

Presenting the New Testament M Ryan p 165

Assessment of Learning

Assessment of Learning

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Responding to Stories Draw a comic strip of a scene from the story or the main idea of

the story. Use a shoe box to make a model of a scene from the story. Write a letter to one of the characters in the story responding to

their words or actions in the story and giving your own view on their role.

Make poster about the story as if it was an advertisement for a film.

Create a mini-book about the story.  Provide an outline of the plot, information about characters, background on the setting, pictures, statistics, images ….

Create a postcard to send to one of the characters from the story.  Include a statement of why you would one day like to meet that character.  Draw a relevant picture.

Make a bookmark outlining key features of the story - plot, setting, conflict and resolution.  On the other side, draw an illustration of a scene from the story.

Questions for guided reflection:1. What do these healing stories tell us about Jesus?2. What do they tell us about how we should act?

Create a character sketch on Jesus (A-Z Teaching Strategies http://rokreligiouseducation.com/resources/?k=A-Z+strategies&resource-category=teaching-strategies&resource-type=all) A Character Sketch enables students to record their ideas, word pictures and images of a particular character in a story or film. It relies on the students’ capacity to comprehend, reflect, interpret, synthesise and imagine characters.Process for Character Sketch:Decide on the character to be analysed and sketched.Use a standard profile outline of a male or female head and write the name of the character at the top of the sketch.Teachers and students negotiate the type of character sketch they are going to create. The character sketch could record one or more dimension/s of the character. For example, students could choose some

Presenting the New Testament p228

Character SketchA-Z Teaching Strategieshttp://rokreligiouseducation.com/resources/?k=A-Z+strategies&resource-category=teaching-strategies&resource-type=all

Assessment of Learning

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or one of the following dimensions of character: values; actions; relationships; physical, emotional, spiritual, mental attributes; shortcomings, social contribution; personality etc.

Communicating Participate in group discussion about the meaning of healing miracles in Jesus’ time and in our time. Use the information you have learnt to make inferences about the actions of Jesus and how they were received by the people in first century Palestine. Record these inferences.

Brainstorm children’s definitions of respect, love and compassion. Compile a list of different ways respect, love and compassion can be demonstrated. Refer to The Virtues Project Educator’s Guide and The Virtues Project Family Guide.

Read the scripture that has been focus for the current Liturgical Year (Year A: Matthew 20:29-34 & Matthew 9:2-8; Year B: Mark 10:46-52 & Mark 2:1-12; Year C: Luke 18:35-43 & Luke 5:17-26).

In groups, role-play a scene to depict a situation where respect, love or compassion needs to be demonstrated.

Ask students the following questions as part of a guided reflection: What do these stories tell us about Jesus? What do they tell us about how we should act? Elicit key words from reflection and add to mosaic on Jesus that has been set up at the beginning of the unit.

Create and perform the scripture that has been the focus for the current Liturgical Year (Year A: Matthew 20:29-34 & Matthew 9:2-8; Year B: Mark 10:46-52 & Mark 2:1-12; Year C: Luke 18:35-43 & Luke 5:17-26) using liquid pictures or express artistically the messages of this passage. Present photos/drawings in PowerPoint or moviemaker

The Virtues Project Educator’s Guide The Virtues Project Family Guide.

Role play

Choice of response Assessment of Learning A presentation showing link to their lives and bringing Christ’s love to those who are least loved

Evaluating and Reflecting

Complete the two stars and a wish activity:Identify two things that went really well (the stars) and one thing that might be improved (the wish) ORWhat did you learn?How do you know?How can you improve?Where do you go for help?

Teacher Reflection:

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What has been most successful about this unit?Were the chosen activities accessible to all students?How were you able to involve the students’ families in the Unit of Work?Can you identify ways of improving this unit?

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