Category: SSCSJ
Paragraphs from SSCSJ
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
A few paragraphs from a resource my companion and I publish weekly for subscribers called, Sacred Steps: Children’s Sermon Journal. This resource is exegesis and commentary on the Revised Common Lectionary texts as well as ideas about how to translate these texts for children. Some subscribers use our resource for their own study in preparation for preaching as well as for their preparation for a children’s sermon (message). Some use this resource as an adult education resource for Sunday school classes. Stop by the website and see if this resource is right for you or your context.
Zephaniah 3:14-20
The third Sunday in Advent (Year C) provides the unique opportunity to preach from a rather unknown prophet, Zephaniah. In fact, many people in the pews on Sunday probably never heard a sermon on this “minor” prophet. Choosing to focus on Zephaniah, rather than the selection from the more familiar prophet, Isaiah, will be a challenge, but the chance to hear some “new” old words is advantageous for the whole community. However, due to the lack of knowledge about Zephaniah, some education will be necessary. Who is this prophet? What was his message for the people of ancient Jerusalem? What message might these words offer the faithful in the 21st century?
With language reminiscent of exilic prophets like Isaiah, we find here a promise by God to gather those who have been excluded from human community (v 19b). What society has declared as “their shame” God will declare worthy of praise and fame (v 19c). All who feel they have been separate from God’s presence, God “will bring you home” (v 20a). This Divine ingathering will create a world in which all are welcome. The exuberance with which Zephaniah portrays this future vision is contagious. It excites the hearer/reader with anticipation of a time when God and humanity will live in such congruence that every day will be filled with praise and song; all will love and know that they are loved. Can we imagine this prophetic vision? How can we work in partnership with God to make it a reality for all of God’s children? Are we engaged in this Divine ingathering, welcoming everyone as part of God’s community? Is not Advent the time to envision a world filled with Divine hope, joy, peace, and love?
Isaiah 12:2-6
The book of Isaiah has always been a great favorite for Christian preachers and interpreters, though not always for the best motivations. It is one of three “major” prophets in the 1st Testament; Jeremiah and Ezekiel are the other two. The prophetic words within Isaiah are often quoted by the writers of the New Testament gospels, as a way of speaking about the experiences of those who encountered Jesus of Nazareth. This usage has led many Christians to claim that the prophet Isaiah was “predicting” Jesus. Such an approach not only fails to consider the socio-historical contexts represented in Isaiah, but also robs the texts of their depth and meaning.
However, most often “salvation” refers to “deliverance” in a physical sense, as in being “saved” from the hand of the enemy (a human one). It is regularly used in the Hebrew Bible to talk about military victory, or it can convey the idea of being rescued from danger. In Isa 12, “salvation” seems to be used in both ways. The prophet speaks of God becoming “my salvation” from whatever threat had caused fear and weakness (v 2). Also, the passage declares that the people will joyfully “draw water from the wells of salvation” (v 3), a constant source of their “welfare” experienced in right relationship with God, neighbor, and self. How can we be “wells of salvation” for those who do not have the advantages needed to be whole or who thirst for knowledge of the Divine? How does the Advent season help us to claim that God is our “salvation”? What do we need to enjoy the fullness of life lived in covenant with God, neighbor, and self?
Philippians 4:4-7
It is obvious why the Lectionary committee would select this epistle reading for the third Sunday in Advent. “Rejoice in the Lord always; again I say, Rejoice.” A textual note in the NISB indicates that the word “Rejoice” can also be translated, “Farewell”, and gives this alternate translation: “Farewell, in the Lord always; again I say, Farewell.” Though awkward to read, this rendering provides another way to approach the text on Advent’s “joy” Sunday, as you consider Paul’s summation and parting blessing in Philippians. Bethlehem is not far off. The choir of angels, the shepherds, and the candles of a silent night are all out there in the distance. It is a reminder that, in welcoming or departing, in our coming and going, or bumping into and up against others, in everyday life, in death and in living, believers are to practice gentleness, prayer, and thanksgiving because the Lord is always near.
Luke 3:7-18
The third Sunday of Advent offers a story about John the Baptist that is not particularly “joyful.” Some might even read vv. 7-9 as a rebuke of people who only attend worship at Christmas and Easter. The British comedian Rowan Atkinson, best known as Mr. Bean, also does a few religious characters. When I read this story from Luke, I think of a sketch where Rowan plays a local priest chastising a full congregation about their lack of presence the week before. The bit is called, “Not the Nine O’Clock News Songs of Praise.” Be advised, some of the language may offend, but odds are good that John the Baptist’s words were offensive then, and the content of his words do offend and contradict our consumer culture today. Are Christmas and Easter the only “important” days to be in worship or participate in a community of faith? If asked, “Why do you attend every Sunday or why are you so active in your church,” how would you respond? Participation in a community of faith and communal worship is a value shared by Judaism, Christianity, and Islam.
Finally, v. 18 notes that John “proclaimed the good news to the people.” How is his preaching in this text “good news” or the “good news of God?” John does not speak of a Messiah until he discerns, or maybe he overheard, a group talking about how John might be the Messiah, and then, in response, John speaks of this Messiah, but that is not directly associated with the “good news” of which John speaks. From John’s perspective in this text, the “good news” is not a person, not a Messiah; it is something about people changing their ways as they prepare the way of the Lord.