Children's Sermon Journal Advent Year A

57 Pages·2013·1.68 MB·English

Sacred Steps:
Children’s Sermon Journal
Lectionary Year A
Advent
Rev. Dr. Lisa Davison and Rev. Michael Davison
W! hat is Sacred Steps: Children’s Sermon Journal?
The idea and development began when Lisa and I lived in Lynchburg, VA during the fall of
2009. For many years, I wanted to create something that would help the person who was
crafting the children's sermon, but was unsure where to begin. A decade ago I tried,
u!nsuccessfully, writing a book of children's sermons and a "how to" guide.
With the help of my companion, Rev. Dr. Lisa Davison who is a First Testament scholar, I set
out to create a commentary on the Lectionary that would demonstrate my process of study
and preparing a children’s sermon. The goal is to find effective, teachable moments to
translate a biblical text, an idea from the text, introduce a biblical character, or to explain a
tradition of Christianity or a local congregation. Each week of SSCSJ has a few exegetical
notes that also offer some ideas to help start the thinking process for crafting 5-7 quality
minutes on the sacred steps with the children. Lisa and I trust it helps your preparation for
t!his important aspect of the worship experience.
We collaborate on SSCSJ. Lisa is the editor and writes the commentary for the First Testament
texts. I write the commentary for the New Testament texts and the “ideas sections” for all the
texts. Unless noted, all scripture references are from the New Revised Standard Version of the
B!ible.
A!bout the Authors
Rev. Dr. Lisa W. Davison is the Johnnie Eargle Cadieux Professor of Hebrew Bible at Phillips
Theological Seminary in Tulsa, OK. She earned a B.A. at Lynchburg College 1988; a MDiv. At
Brite Divinity School 1991; a M.A. at Vanderbilt University 1996; and a Ph.D. at Vanderbilt
University 1999. Lisa is an ordained minister in the Christian Church (Disciples of Christ). She
has served churches in Texas and Kentucky, as well as a one year appointment as Campus
Minister for Culver-Stockton College (Canton, MO). Informed by the psalmist’s claim, “thy
word is a lamp unto my feet and a light unto my path”, Lisa answers her call to ministry by
opening the Biblical witness to the exploration of faith. Her first published book was,
P!reaching the Women of the Bible, Chalice Press.
Rev. Michael A. Davison Jr serves the Christian Church (Disciples of Christ) in Oklahoma as
Associate Regional Pastor. He earned a B.A. Texas Christian University 1987; and a MDiv. Brite
Divinity School 1991. Michael is an ordained minister in the Christian Church (Disciples of
Christ). He served congregations as Youth Director, Youth Minister, and Associate Minister
with Children and Youth in Texas, Oklahoma, and Kentucky. He served congregations as
Interim Sr Minster in Missouri, Virginia, and North Carolina; and served as Associate Regional
Minister for the Christian Church (Disciples of Christ) In Kentucky for nine years. A favorite
quote accompanies Michael’s email signature, “When the imitation of Christ does not mean to
live your life like Christ, but to live your life as authentically as Christ lived his, then there are
many ways and forms in which a man (person) can be a Christian.”
H!enri Nouwen, The Wounded Healer.
M!y Thanks
SSCSJ would not exist without the support of my companion, Lisa, who has patiently
corrected my grammar, talked through ideas, and often asked, “Do you mean to say it that
way?” She took an active role as co-author, as well as editor, when Advent began in 2009.
She has encouraged, collaborated, and helped me become a better writer; and a better
person. The SSCSJ website was created through the vision and technical genius of Rev. Adam
Frieberg, a peer in ministry, who spent many hours designing the site and teaching me how
to maintain it. He is a gifted minister and a close friend.
Introduction
There, in front of you, are these little brains, does not contradict itself. As a way to read
persons, sponges waiting to absorb your words, through the biblical witness, even flawed as it
wave at a parent, tell a story to embarrass, sit can be, the Lectionary is a good exercise for
shyly to the far side of the group, ask a clergy and laity alike. Thus, this journal treats
question, or look puzzled. You have six minutes each text as its own work, trusting that each
on the sacred steps of the church to engage text, blended with your community’s
their spirituality and continue their education. experience and your life experience can inform
The children’s sermon is a preaching moment. your work of making the biblical story alive in
the mind’s eye of the child.
Like preaching for ‘big church’, the children’s
sermon takes preparation, comfort with Crafting a children’s sermon is not easy. Too
oneself, the ability to listen to your inner child, often adults do not give these five to seven
and the translation skills to make the biblical minutes the required preparation.1 Michael has
story as real as the latest Disney or Pixar worked on the craft of the children’s sermon
cartoon. It is not ‘sermon lite’ time for the since 1985. As a summer apprentice and
adults. seminary student, this was one of the first
worship leadership positions I was given. Over
the years, I have experimented with different
This journal is meant to provide a starting point
styles and settled on what works with my gifts.
for your imagination and thinking about the
You are doing, or have done, the same. I don’t
Lectionary texts, as they pertain to your life and
ever tell children something I don’t believe, or
the lives of children. The notes do not assume a
did not believe at that time.
common theme for the Lectionary texts. One of
the weaknesses of the common Lectionary is
that often the selection of texts appears to have One of the responsibilities of the faith
a doctrinal or orthodox Christian agenda. That community is to provide the foundation of the
is to say that Christian interpreters are reading biblical stories and Church tradition to children,
the First Testament through the lens of seeing so they can learn how to make informed
Jesus, or finding Jesus, rather than allowing the choices about how they will claim faith for
texts to tell their story and stand as relevant on themselves as they mature. Children have a
their own. If common themes exist in a spirituality that needs to be respected,
particular week, it is an example of the human nurtured, and can serve as a reminder for
experience grappling with questions as old as adults.
the universe itself, rather than an intentional
coupling to ensure that the biblical witness is
consistent with a Christian perspective that
Hints for the Children’s Sermon humor, even when humor is well-timed. The last
thing you want is for kids to think that the point
of the children’s time is to make the adults
Prepare and Rehearse
laugh at them or with them. To do this
Make the time in your week to think about and
dishonors the children, makes them the object
outline what you want to say. Bullet points may
help you create the flow. Go into the sanctuary of humor, and does not take seriously the
preaching moment on the sacred steps.
(worship space) and rehearse your words, use
Remember, a child may say something that you
the props, or test the technology, so your words
and the other adults laugh at, and the child may
and movements feel natural. This will help
think she or he did something wrong. This
when that one child dominates the time and
allows you the comfort to go where the potential situation creates the atmosphere
where she or he never speaks again out of
children are focusing that morning. No matter
shame. This too dishonors the child, the
what happens, you will be able to guide the
worship experience, and the preaching
sermon back to your message, point, or lesson
moment.
for the day.
Develop a Routine
Language Matters
However you do the children’s sermon, do your
Translating the biblical text, or an abstract
best to stick to that routine each week. Children
concept, into language that children can grasp
will naturally learn what is expected, and how to
is a hard process. It takes time and a few
revisions. You have to go back and think like a behave, based on how you do a children’s
sermon. As mentioned above, an outline can
child, maybe see the world through a child’s
help develop your thoughts or a new routine/
eyes. Don’t talk down to kids, but be mindful of
flow for the children’s sermon. The outline
words you use. Sometimes you may want to
helps pace the time and builds structure that
use a ‘big word’ and then explain to the children
what that word means. I typically do this during the children will never see, but will come to
expect.
Advent and Lent, so children can learn and
understand what the community is living
through. Do not shy away from sharing
difficulties that your community is living
through. It helps children understand and cope
with adult behavior, emotion, and the words
adult use.
Laugh and Make Noise
Kids make noise. It is one of the things they do
well. Do not shy away from it or from laughter,
but do not set out to make the kids laugh.
Logo designed by Adam Frieberg
Being funny is ok, but just like the adult
sermon, there is more to your words than
Basic Outline
• Welcome the children to the sacred steps. Suggested Books
(Good Morning Boys and Girls).
Berlin, Adele, Brettler, Marc Zvi, Michael
• Ask the children to say “Good Morning” to the Fishbane, editors. The Jewish Study Bible.
congregation to help welcome everyone to Oxford University Press, 2004.
worship.
Borg, J. Marcus. Speaking Christian - Why
• Transition to the sermon. Use the same Christian Words Have Lost Their Meaning and
transition sentence each week as a cue for the Power - And How They Can Be Restored.
children that you need their attention. HarperOne, 2011.
• The story, lesson, message. Borg, J. Marcus and Crossan, John Dominic. The
First Paul: Reclaiming the Radical Visionary
Behind the Church’s Conservative Icon.
• Thank the children for their attention today
HarperOne, 2009.
and close with prayer.
Davison, W. Lisa. Preaching the Women of the
• Words of instruction about where they are
Bible. Chalice Press, 2006.
going next.
Dean, Creasy Kenda and Foster, Ron. The
Godbearing Life: The Art of Soul Tending for
Build Relationship
Youth Ministry. Upper Room Books, 1998.
Depending on the size of your group, it is
helpful for you to be able to call children by
their names. This takes time, but it is important. Grant, C. David. Thinking Through Our Faith:
The children will listen and behave differently Theology for 21st Century Christians.
during the children’s sermon, when they know Abingdon Press, 1998.
that you know their name and, thus, know
them. Speak to the children when you see
Levine, Amy-Jill and Brettler, Marc Zvi, editors.
them in Sunday school or pass them in the
The Jewish Annotated New Testament (NRSV).
hallway. Ask about their lives, school, their pet,
Oxford University Press, 2011.
etc. Knowing something about a child and
interacting with a child will help you manage
Stone, W. Horward and Duke, O. James. How To
their behavior in worship and during the
Think Theologically. Fortress Press, 1996.
children’s sermon. More importantly, you are
modeling what participating in a community of
The New Interpreter’s Study Bible, Abingdon
faith is all about.
Press, 2003.
Whesterhoff, H. John. Will Our Children Have
Faith. 3rd Revised edition. Nashville: Morehouse
Publishing, August 1, 2012.
Revised Common Lectionary Year A - SSCSJ
Advent
It is time for the journey to Bethlehem, again; and because it is so familiar, there is a danger that
believers will focus on the destination rather than the star, the characters, and their own mixed
emotions, all of which are a part of a visit to the manger. Too often we draw a straight line from “hope”
to the idealized baby Jesus, “no crying he makes”, and miss the humanity of doubt, decisions, and faith.
The story of Jesus begins in human relationships, with all their joy, conflict, and “will” to find a
meaning for this existence. It is a search for a way of explaining how God enters this existence to fill
the human heart with trust for one another, for God, and
in ourselves.
It is important to include the children in the leadership of
worship during holy (holiday) seasons. You have choices
as you approach the sacred steps during Advent.
• Use the Lectionary texts just as you have been doing for
the children’s sermon.
• Ask older children and the youth in your congregation
to help you transform the children’s sermon into the
lighting of the
Advent wreath. Some could read, some pray, and the
time on the sacred steps would be children leading the
community.
• If your congregation places a Chrismon tree in the
sanctuary or somewhere near the sanctuary, focus on a
different ornament from the tree each week, and with
the help of youth or adults, the children could decorate
the tree each week.
• Focus on the themes for Advent that your congregation
observes.
Whatever you do, remember to be intentional, creative,
Mystic Nativity
and inventive, as you provide the children with ways to
Sandro Botticelli, 1501
participate in worship during Advent. A part of the
London, The National Gallery
preparation is to revisit the following questions before
Advent.
✦ What do the prophetic stories mean in their own context, and for the 21st century, without
assuming they are predicting Jesus of Nazareth?
✦ Where does Advent intersect your life and understanding of God?
✦ What images come to mind when you think about the season of Advent? Why are those images
important for you or for the community of faith?
✦ Is there a particular week of Advent that appeals to you most? Why?
Revised Common Lectionary Year A - SSCSJ
Preaching Advent with Integrity
What’s the problem?
The history of Christian anti-Semitism is well documented, with its climax coming in the horrors of the
Holocaust. Many people have argued that Hitler was not Christian and that, therefore, Christianity
cannot be blamed for his actions. While I do doubt Hitler’s understanding of “being a Christian”, there
is no denying that he was a baptized member of the Church and was raised in an ostensibly “Christian”
country. More important, though, is that Hitler did not create “anti-Semitism”, nor was he the first to
suggest that Jewish people were the source of all evils in the world. From its earliest days, Christianity
blamed the Jews with perhaps the worst of all sins: killing Jesus (or God, depending on one’s
understanding of the incarnation). The Matthew text, where the “Jews” claim that they and their
descendants bear the “bloodguilt” for Jesus’ death, (Matt 27:25) is perhaps the first encounter most
people have with this anti-Jewish sentiment.
After the many pogroms and other forms of Christian persecution of Jews, Christianity provided the
fertile soil for Hitler’s seeds of hatred against the Jewish people and anyone else deemed
“inhuman” (e.g., gypsies, homosexuals, people with “imperfect” bodies, etc.). While historians have
written many volumes about this connection between Christianity and the Holocaust, what has not
always been recognized is the role that Christian use/abuse of the 1st Testament played in establishing
this climate of anti-Semitism. The two “best” growing seasons for these sentiments have always been
Advent/Christmas and Lent/Easter. It is the former season that we are concerned with here.
The Jewish roots of Christianity meant that, from the earliest history of this new faith, there was a
connection with the Judaism. Eventually this relationship became unsustainable, as the followers of
the Way began to make claims about Jesus that were blasphemous within the Jewish faith (e.g, Jesus
was God, sacrificial atonement, etc.). A shared canon further complicated this separation. The early
church had no other scripture but the Torah, Prophets, and Writings (in whatever form they existed in
the first few centuries of the Common Era). These same texts would also be the foundation for what
would become the Christian canon.
As the “newer” religion, Christianity had to prove itself to be distinct from Judaism and a valid faith
among the many available in the Greco-Roman world. This argument was made by showing how
Christianity was “better” than the Jewish faith, usually through debate and written invectives. This
eventually led to the practice of a supersessionist interpretation of the 1st Testament, especially of the
prophets. The idea was that the Church had supplanted the Jews as God’s chosen people, leaving
non-believing Jews damned, unsaved.
As the New Testament became available, Christian interpreters of scripture found all the evidence they
needed to sustain this argument in the many citations from the Hebrew canon, particularly from the
prophets, used by the writers of the gospels. Preachers, thinking they were following the example of
these writers, interpreted the prophetic texts as “predicting” Jesus, and they argued that the Jews
were blind to the clear evidence of his identity found in their own scriptures. Unfortunately, these
preachers had misunderstood the gospel writers. Yes, they did often cite prophetic texts, and others
from the 1st Testament, in their writings about Jesus, but they were not proof-texting. They were not
saying that Isaiah, or the others, were predicting Jesus, but rather they were using their sacred texts to
describe the experience of those who knew Jesus. This was a common practice at the time, especially
in the rabbinic use of scripture to explain scripture.
Revised Common Lectionary Year A - SSCSJ
Without this sensitivity, Christian preachers taught their congregations that the Jews were so bad that
God had to send Jesus to save the world. In fact, their sinfulness was the reason for Jesus’ death. Their
refusal to accept Jesus as the Messiah was further proof of their sin. They, and the other unsaved, were
doomed to eternal damnation and therefore were “less important” than Christians.
For centuries, the Church has stolen the prophets from the Jewish faith. The prophet Isaiah (Chs 1-39)
no longer had any value for those living in 8th century Jerusalem. Rather, his words were only
predicting events that would not happen for another 500 years. Advent becomes a prime
opportunity for Christian apologetics at the expense of our Jewish sisters and brothers, and our own
appreciation of these ancient texts.
A Different Approach
We begin this different approach by being respectful of the Jewish tradition, while being faithful to the
Christian faith. It is as simple as what title we use for these texts that we share with the Jewish faith:
Old Testament, Hebrew Bible, First Testament (Original, Prime, Older). This resource uses “First
Testament” as way to counteract the accrued negative import of “Old” Testament.
We need to correct the historical tendency of Christians to read the FT as describing people who were
exceptionally sinful. We must realize that this is Israel’s description of itself. It reflects their own self-
understanding as a people called by God, failing God, and being continually redeemed by God--all
human characteristics. They were no worse or better than we are. What is amazing is their honest
evaluation/reporting of their failures.
We should follow the advice given by Walter Harrelson & Rabbi Falk that any Christian reading/
preaching of the FT must leave intact a meaning for the Jewish community. If it doesn’t, then it is a
misuse of the bible. “The bible of the Jews cannot be claimed as applicable only in the form of
Christian interpretation.”1
1 Walter Harrelson and Rabbi Falk, Jews & Christians: A Troubled Family, (Nashville: Abingdon Press, 1990), p 69.
For more resources about Christian anti-Semitism, Christian misuse of the 1st Testament, or how to interpret
prophetic texts with integrity during Advent, contact Dr. Lisa W. Davison.
Revised Common Lectionary Year A - SSCSJ
Advent 1A
Psalm 122
This is one of the six “Songs of Zion” in the Psalter; the other five are: 46, 48, 76, 84, and 87.
These psalms celebrate Jerusalem as the “city of God” and the central location for Israel’s
worship. The Temple was not the only place the faithful Israelite could worship God, but it
was the place where the most important rituals and festivals of national religious life were
celebrated. Jerusalem was also the capitol for the United Kingdom of Israel (during the reigns
of David and Solomon), and it continued in this role for the Southern Kingdom of Judah, after
the split of the kingdom (circa 922 BCE). This uniting of both religious and political power in
one place was a key element of Israel’s self-understanding and theology. While having a
human ruler was a necessary move for survival in the Ancient Near East, Israel’s relationship
with God required that God be their sovereign. Throughout their history, the people
struggled with where the human ruler’s power ended and where God’s began. In Ps 122, it is
clear that Jerusalem is recognized as the “seat” of God’s reign.
With the Temple within its walls, Jerusalem became the destination for religious pilgrimages.
Another way of describing Ps 122 would be as a “Pilgrim’s Song”. The beginning of the psalm
describes the experience of a pilgrim arriving at the great city. Their visit to the “House of the
LORD” (v 1) has resulted in their “feet” standing within that sacred place (v 2). Jerusalem is
described as a well-built city (v 3) and as the place to which all the tribes of Israel must make a
pilgrimage and give thanks to the LORD for all that the LORD has done for them and their
ancestors (v 4). It is here that important decisions are made; it has been that way since the
time of David (v 5).
The next section of Ps 122 holds some interesting, and perhaps foreign, ideas for modern
readers. Not only are the pilgrims to Jerusalem instructed to worship the LORD, but they are
also told to “pray” for the city. Specifically, the psalmist describes these prayers as prayers for
the “peace of Jerusalem” and for its security (vv 6-7). What does it mean to pray for a city?
Why pray just for Jerusalem? In the context of ancient Israel, the fate of Jerusalem directly
affected the lives of even those that did not live within its gates (v 8). As the capitol city, the
political stability of Israel was connected with the fortification of Jerusalem. As the center of
worship, the religious life of Israel was tied to what happened in the Temple (v 9).
What does this psalm suggest for the faith community of the 21st century? Can we replace
“Jerusalem” with “Washington, D.C.”? How many of us “pray” for the well-being of our national
capitol? Certainly, the future of the US rests in the hands of those who make decisions in D.C.,
so would it not be a good idea for us to pray for what happens in the capitol? Although we do
not have a “national” religion that is represented in this city, the ethical implications of political
actions speak volumes to outsiders about what kind of nation we are. Perhaps we should take
the advice found in Ps 122. Could we make a pilgrimage to Washington, D.C. and “see” our
government at work (or be a conscience for our leaders)? That “great” city certainly is in need
of all our prayers.
Revised Common Lectionary Year A - SSCSJ
Ideas
• This psalm is an example of words the children may have heard in worship, but didn’t
know were borrowed from the bible. You might consider opening your time on the sacred
steps with v. 1, “I was glad when they said to me, ‘Let us go to the house of the Lord.’” Why
are you glad? Are the children glad when they come to worship?
• As Dr. Davison suggests, this psalm models prayer for those in leadership and who are
decision makers. You could bring out a big poster board or butcher paper and ask the
children to draw or write words of prayer requests for people who serve in local, state, or
federal government.
• Rather than pray for government leaders consider asking the children to help you create a
prayer for your congregation’s leaders that could be used in worship or at your next board
meeting.
Isaiah 2:1-5
This week’s First Testament lesson includes a reading from an 8th century (BCE) prophet whose
mission was to the southern kingdom of Judah. 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.1 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.
For some time, biblical scholars have recognized that the text is a composite work,
representing at least three different historical periods: 8th century BCE, 6th century BCE
(during the Babylonian Exile), and 6th BCE (after the return from exile and during the
rebuilding of Jerusalem).2 Traditionally, the three sections are identified as 1st Isaiah (1-39), 2nd
Isaiah/Deutero-Isaiah (40-55), and 3rd Isaiah/Trito-Isaiah (56-65). While these titles are
descriptive of the ordering within the whole of Isaiah, they are not very helpful for
remembering the historical context for each collection. Another classification system would
be: Isaiah of Jerusalem (8th century), Isaiah of the Exile (early 6th century), and Isaiah of the
Return (late 6th century).
The lesson for the 1st Sunday of Advent, Isa 2:1-5, comes at the beginning of the section
attributed to Isaiah of Jerusalem, which would put it in the context of the 8th century BCE.
However, the futuristic imagery of this passage, dealing with the city of Jerusalem, leads some
scholars to claim that this text is “misplaced”. They argue that it belongs in the exilic or post-
exilic periods, more likely the latter timeframe when the Temple had been destroyed by the
1 Major Prophets are those that originally took-up an entire scroll each. Minor Prophets (or the Book of the 12)
were those that fit on a single scroll.
2 Some scholars argue that this division is too “neat”, that some passages within each section actually come from
an earlier or later time period. While there is some textual support for their arguments, it is still appropriate to
use these categories as a general outline for Isaiah. The most uncertain section would be Isaiah of the Return
(Third Isaiah), which may contain material from the 5th and 4th centuries BCE.