What is the supporting idea of the second section: How does a fair trail protect citizens

11-32. the main character in the parable, the forgiving father, whose character remains constant throughout the story, is a picture of god. in telling the story, jesus identifies himself with god in his loving attitude to the lost. the younger son symbolizes the lost (the tax collectors and sinners of that day, luke 15: 1), and the elder brother represents the self-righteous (the pharisees and teachers of the law of that day, luke 15: 2). the major theme of this parable seems not to be so much the conversion of the sinner, as in the previous two parables of luke 15, but rather the restoration of a believer into fellowship with the father. in the first two parables, the owner went out to look for what was lost (luke 15: 1-10), whereas in this story the father waits and watches eagerly for his son's return. we see a progression through the three parables from the relationship of one in a hundred (luke 15: 1-7), to one in ten (luke 15: 8-10), to one in one (luke 15: 11-32), demonstrating god’s love for each individual and his personal attentiveness towards all humanity. we see in this story the graciousness of the father overshadowing the sinfulness of the son, as it is the memory of the father’s goodness that brings the prodigal son to repentance (romans 2: 4).

the examples that saki used to represent satire through situational irony are options two (2) and five (5) inasmuch as the wolf thought that looking for a girl in the bushes could be as easy as hunting little pigs at the park, but it took him so much time to find the girl if it had not been not for a silly mistake. also, bertha would have survived to the wolf's hunt if she had not won those medals for goodness, which at the end they were what got her killed by making noise, so winning medals of goodness was not so good achievement, after all.

i believe its a. the idea that women need protection from men is a myth.