And now, back on schedule, a few paragraphs from Sacred Steps: Children’s Sermon Journal for Jan 13.
Psalm 29
The claims and imagery of Ps 29 may seem a bit odd to the 21st century reader. We can explain natural phenomena through meteorology. We know that inanimate objects/concepts cannot skip or dance. We no longer look to nature for divine messages. Is there a way to bring these ancient words into our world? What do you think the “voice of the LORD” sounds like? Is it bold or soft? Or, does God’s voice change based on what a person needs to hear or can comprehend? What would it mean to proclaim that God is “president” over all creation? How might this influence your actions in the world? Is it possible to hold this claim in tension with respect for human rulers? Does your faith influence your participation in civic duties? What would you ask the LORD to grant to you or to the 21st century world?
Isaiah 43:1-7
Two aspects of this text, “exile” and “being named or called by name”, are of interest. The children will not know either of these, but they will most likely be able to express feelings about each. Exile is not a word that modern and post-modern westerners easily use. One would think that “exile” would be easily embraced because ours is a mobile society where many change jobs, change marriages, change houses, and change “hometowns”. Communication and travel technology have made the world smaller; its net effect has raised the chaos level rather than helping create community. Why? The majority of “plugged-in” humanity, secular and religious, lacks the filtering sophistication (maybe the word is “maturity”) necessary for the evolution of community. Thus, exile is most likely experienced, but rarely expressed, in terms beyond economic or social status. When did you last come to worship feeling as if you were in exile? From what, or where, were you separated?
Acts 8:14-17
This is an example of the Lectionary choosing a few verses of scripture to “sync” a Christian dogma, or liturgical theme, to a particular theological view of the bible. In this instance, “The Baptism of Jesus” (sometimes called, “The Baptism of our Lord”) is both a dogmatic belief and a liturgical theme which these few verses of Acts 8 are meant to support, rather than seeing the text as important on its own merit. Without reading all of chapter eight, or at least a few of the verses before and after the Lectionary reading, there is no way to know that John and Peter go to Samaria because Philip, according to unnamed apostles, apparently lacked the ability to baptize persons correctly in Jesus’ name. Moreover, without reading before and after the Lectionary’s choice, the reader misses the work of Philip, the conversion of some of the people of Samaria, as well as the power struggle among magicians, Jewish followers of Jesus in Jerusalem, and the Gentile world beyond Jerusalem. There is much more going on in this story than is portrayed by the reading.
Luke 3:15-22
Like the Isaiah reading for today, the Luke text draws our attention to being named and being God’s beloved. Do you consider yourself “God’s beloved?” Was Jesus God’s beloved, before he went into the Jordan that day? Were you God’s beloved before baptism, or does baptism functionally make you, or anyone, God’s beloved? These are questions that, depending on your piety and denominational dogma, may have answers or lead to more questions. What did Jesus know about God prior to his baptism? What does baptism do “to you” or “for you”? In your denominational heritage, what does baptism obligate a person to do or be? Any of these questions could be the foundation for crafting a children’s sermon. This text (and its synoptic parallels) also offers the opportunity to talk with the children about Jesus’ baptism as an awakening, or a way for the children to understand Jesus as a person just like them.
Late, but a few paragraphs from Sacred Steps: Children’s Sermon Journal for Epiphany, Jan 6, 2013. Happy New Year!
Psalm 72:1-7, 10-14
This psalm is usually identified as a “Royal Psalm”, a prayer written either on behalf of, or in honor of, a ruler. Psalm 72 could have been composed on the occasion of a coronation of a new ruler. The text asks for God’s blessing on the new king, granting him justice and righteousness. The rest of the verses contain a description of how a ruler, who is just and righteous, will govern. This type of leader is concerned for the “least of these”, the poor and needy. The well-being of all people in the country is the primary concern, with everyone being treated with justice and respect. Those in society who are particularly powerless may receive an extra measure of justice so that the playing field can be leveled. This kind of ruler does not allow oppression to exist within the country’s borders. A nation governed in this way will prosper and become an example for other countries. Leaders of these nations will seek the wisdom of this righteous and just ruler, bringing gifts to acknowledge their admiration.
Isaiah 60:1-6
Preparation Questions
- When have you experienced the glory of the Lord rising upon your life? Can you tell that story in 3 minutes?
- Is there a time when you lifted up your eyes toward God, and you were radiant or your heart rejoiced? Is there a part of the birth narrative of Jesus that particularly speaks to you?
- What in your life feels like an overseer or taskmaster? Does your congregation feel like salvation and the doors like praise?
Ephesians 3:1-12
The writer of Ephesians infers what the gospel is: “the Gentiles have become fellow heirs, members of the same body, and sharers in the promise in Christ Jesus through the gospel” (v.6). This caught my attention because the author never provides a definition for the gospel to which she/he has become a servant, according to the gift of God’s grace. The author alludes to the meaning of Gospel in chapter two, which I suggest you read. If the “good news” is the gift of God’s grace, how does your church proclaim this gospel? How does your living proclaim that gospel?
As you think about a children’s sermon on this text, I suggest some reflection on your own understanding of the mystery of Christ. The epistles often attempt to balance belief and practice (ethics). Which, for you, is most important for Christian faith? As the centuries have passed, right belief (or professed belief) has become more normative for the inheritance of the mystery of Christ rather than the ways of living that Jesus taught through parables. Do you think that how one lives or practices faith is as important as belief itself? What would you want the children to believe about God, about Jesus, and how would you have them live those beliefs?
Paragraphs from SSCSJ
And now, back on schedule, a few paragraphs from Sacred Steps: Children’s Sermon Journal for Jan 13.
Psalm 29
The claims and imagery of Ps 29 may seem a bit odd to the 21st century reader. We can explain natural phenomena through meteorology. We know that inanimate objects/concepts cannot skip or dance. We no longer look to nature for divine messages. Is there a way to bring these ancient words into our world? What do you think the “voice of the LORD” sounds like? Is it bold or soft? Or, does God’s voice change based on what a person needs to hear or can comprehend? What would it mean to proclaim that God is “president” over all creation? How might this influence your actions in the world? Is it possible to hold this claim in tension with respect for human rulers? Does your faith influence your participation in civic duties? What would you ask the LORD to grant to you or to the 21st century world?
Isaiah 43:1-7
Two aspects of this text, “exile” and “being named or called by name”, are of interest. The children will not know either of these, but they will most likely be able to express feelings about each. Exile is not a word that modern and post-modern westerners easily use. One would think that “exile” would be easily embraced because ours is a mobile society where many change jobs, change marriages, change houses, and change “hometowns”. Communication and travel technology have made the world smaller; its net effect has raised the chaos level rather than helping create community. Why? The majority of “plugged-in” humanity, secular and religious, lacks the filtering sophistication (maybe the word is “maturity”) necessary for the evolution of community. Thus, exile is most likely experienced, but rarely expressed, in terms beyond economic or social status. When did you last come to worship feeling as if you were in exile? From what, or where, were you separated?
Acts 8:14-17
This is an example of the Lectionary choosing a few verses of scripture to “sync” a Christian dogma, or liturgical theme, to a particular theological view of the bible. In this instance, “The Baptism of Jesus” (sometimes called, “The Baptism of our Lord”) is both a dogmatic belief and a liturgical theme which these few verses of Acts 8 are meant to support, rather than seeing the text as important on its own merit. Without reading all of chapter eight, or at least a few of the verses before and after the Lectionary reading, there is no way to know that John and Peter go to Samaria because Philip, according to unnamed apostles, apparently lacked the ability to baptize persons correctly in Jesus’ name. Moreover, without reading before and after the Lectionary’s choice, the reader misses the work of Philip, the conversion of some of the people of Samaria, as well as the power struggle among magicians, Jewish followers of Jesus in Jerusalem, and the Gentile world beyond Jerusalem. There is much more going on in this story than is portrayed by the reading.
Luke 3:15-22
Like the Isaiah reading for today, the Luke text draws our attention to being named and being God’s beloved. Do you consider yourself “God’s beloved?” Was Jesus God’s beloved, before he went into the Jordan that day? Were you God’s beloved before baptism, or does baptism functionally make you, or anyone, God’s beloved? These are questions that, depending on your piety and denominational dogma, may have answers or lead to more questions. What did Jesus know about God prior to his baptism? What does baptism do “to you” or “for you”? In your denominational heritage, what does baptism obligate a person to do or be? Any of these questions could be the foundation for crafting a children’s sermon. This text (and its synoptic parallels) also offers the opportunity to talk with the children about Jesus’ baptism as an awakening, or a way for the children to understand Jesus as a person just like them.
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