Sacred Steps: Children’s Sermon Journal

Lectionary Year A Advent

Rev. Dr. Lisa Davison and Rev. Michael Davison

What 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, unsuccessfully, 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 this 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 Bible. !About 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, Preaching 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.” Henri Nouwen, The Wounded Healer. !My 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.

There, in front of you, are these little brains, persons, sponges waiting to absorb your words, wave at a parent, tell a story to embarrass, sit shyly to the far side of the group, ask a question, or look puzzled. You have six minutes on the sacred steps of the church to engage their spirituality and continue their education. The children’s sermon is a preaching moment.

Like preaching for ‘big church’, the children’s sermon takes preparation, comfort with oneself, the ability to listen to your inner child, and the translation skills to make the biblical story as real as the latest Disney or Pixar cartoon. It is not ‘sermon lite’ time for the adults.

This journal is meant to provide a starting point for your imagination and thinking about the Lectionary texts, as they pertain to your life and the lives of children. The notes do not assume a common theme for the Lectionary texts. One of the weaknesses of the common Lectionary is that often the selection of texts appears to have a doctrinal or orthodox Christian agenda. That is to say that Christian interpreters are reading the First Testament through the lens of seeing Jesus, or finding Jesus, rather than allowing the texts to tell their story and stand as relevant on their own. If common themes exist in a particular week, it is an example of the human experience grappling with questions as old as the universe itself, rather than an intentional coupling to ensure that the biblical witness is consistent with a Christian perspective that

does not contradict itself. As a way to read through the biblical witness, even flawed as it can be, the Lectionary is a good exercise for clergy and laity alike. Thus, this journal treats each text as its own work, trusting that each text, blended with your community’s experience and your life experience can inform your work of making the biblical story alive in the mind’s eye of the child.

Crafting a children’s sermon is not easy. Too often adults do not give these five to seven minutes the required preparation.1 Michael has worked on the craft of the children’s sermon since 1985. As a summer apprentice and seminary student, this was one of the first worship leadership positions I was given. Over the years, I have experimented with different styles and settled on what works with my gifts. You are doing, or have done, the same. I don’t ever tell children something I don’t believe, or did not believe at that time.

One of the responsibilities of the faith community is to provide the foundation of the biblical stories and Church tradition to children, so they can learn how to make informed choices about how they will claim faith for themselves as they mature. Children have a spirituality that needs to be respected, nurtured, and can serve as a reminder for adults.

Introduction

Hints for the Children’s Sermon

Prepare and RehearseMake the time in your week to think about and outline what you want to say. Bullet points may help you create the flow. Go into the sanctuary (worship space) and rehearse your words, use the props, or test the technology, so your words and movements feel natural. This will help when that one child dominates the time and allows you the comfort to go where the children are focusing that morning. No matter what happens, you will be able to guide the sermon back to your message, point, or lesson for the day.

Language MattersTranslating the biblical text, or an abstract concept, into language that children can grasp is a hard process. It takes time and a few revisions. You have to go back and think like a child, maybe see the world through a child’s eyes. Don’t talk down to kids, but be mindful of words you use. Sometimes you may want to use a ‘big word’ and then explain to the children what that word means. I typically do this during 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 NoiseKids 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. Being funny is ok, but just like the adult sermon, there is more to your words than

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 laugh at them or with them. To do this dishonors the children, makes them the object of humor, and does not take seriously the preaching moment on the sacred steps. Remember, a child may say something that you and the other adults laugh at, and the child may think she or he did something wrong. This potential situation creates the atmosphere where she or he never speaks again out of shame. This too dishonors the child, the worship experience, and the preaching moment.

Develop a RoutineHowever you do the children’s sermon, do your best to stick to that routine each week. Children will naturally learn what is expected, and how to behave, based on how you do a children’s sermon. As mentioned above, an outline can help develop your thoughts or a new routine/flow for the children’s sermon. The outline helps pace the time and builds structure that the children will never see, but will come to expect.

Logo designed by Adam Frieberg

Basic Outline

• Welcome the children to the sacred steps. (Good Morning Boys and Girls).

• Ask the children to say “Good Morning” to the congregation to help welcome everyone to worship.

• Transition to the sermon. Use the same transition sentence each week as a cue for the children that you need their attention.

• The story, lesson, message.

• Thank the children for their attention today and close with prayer.

• Words of instruction about where they are going next.

Build RelationshipDepending 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. The children will listen and behave differently during the children’s sermon, when they know that you know their name and, thus, know them. Speak to the children when you see them in Sunday school or pass them in the hallway. Ask about their lives, school, their pet, etc. Knowing something about a child and interacting with a child will help you manage their behavior in worship and during the children’s sermon. More importantly, you are modeling what participating in a community of faith is all about.

Suggested Books

Berlin, Adele, Brettler, Marc Zvi, Michael Fishbane, editors. The Jewish Study Bible. Oxford University Press, 2004.

Borg, J. Marcus. Speaking Christian - Why Christian Words Have Lost Their Meaning and Power - And How They Can Be Restored. HarperOne, 2011.

Borg, J. Marcus and Crossan, John Dominic. The First Paul: Reclaiming the Radical Visionary Behind the Church’s Conservative Icon. HarperOne, 2009.

Davison, W. Lisa. Preaching the Women of the Bible. Chalice Press, 2006.

Dean, Creasy Kenda and Foster, Ron. The Godbearing Life: The Art of Soul Tending for Youth Ministry. Upper Room Books, 1998.

Grant, C. David. Thinking Through Our Faith: Theology for 21st Century Christians. Abingdon Press, 1998.

Levine, Amy-Jill and Brettler, Marc Zvi, editors. The Jewish Annotated New Testament (NRSV). Oxford University Press, 2011.

Stone, W. Horward and Duke, O. James. How To Think Theologically. Fortress Press, 1996.

The New Interpreter’s Study Bible, Abingdon Press, 2003.

Whesterhoff, H. John. Will Our Children Have Faith. 3rd Revised edition. Nashville: Morehouse Publishing, August 1, 2012.

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, and inventive, as you provide the children with ways to participate in worship during Advent. A part of the 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?

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Mystic NativitySandro Botticelli, 1501London, The National Gallery

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.

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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 ApproachWe 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

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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.

Advent 1A

Psalm 122This 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.

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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 2:1-5This 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

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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.

Babylonians. Such an argument is not necessary in order to explain why the prophet speaks of a “future” restoration of the “mountain of the LORD’s house” (v 2).

During the 8th century BCE, Judah enjoyed a time of economic prosperity, but the riches were not shared with everyone. In addition, this time period saw an increase of polytheism in Jerusalem. Those in power, both political and religious, allowed the worship of other gods in Judah; some even encouraged this practice. Such behavior was a breach of the covenant that God had made with the descendants of Abraham and Sarah; in particular it went against the first and second commandments: You shall have no other gods before me. And, you shall not worship idols. (See: Exod 20:3-6.) A couple of centuries later, the Temple was so corrupted by idolatry that Josiah undertook a restoration job to clear-out the vestiges of foreign worship. As the prophet Isaiah observed the people’s unfaithfulness and the desecration of the Temple, he shared God’s disappointment and anger. It seemed that there was no hope, that the Temple was doomed to be controlled by foreign influences.

As the capitol city, Jerusalem was the place where decisions were made that affected the lives of all the citizens of Judah. The current economic situation was also contrary to God’s desires for God’s people. The richer were getting richer off the sufferings of the poor. Whereas Solomon had envisioned the Temple and Jerusalem as shining ideals of all that Israel’s God wanted (I Kgs 8), the center of Judah’s worship and political power was a seat of corruption. Who could imagine anything good coming out of Jerusalem? It was the source of oppression for the working poor; it was the root of idolatry in the lives of the faithful.

In this scene of despair, Isaiah dared to speak a word of hope and encouragement. There would come a day when “the mountain of the LORD” would once again be a beacon of justice and peace. Instead of oppressive decrees coming from Jerusalem, God’s commandments would be proclaimed. The city would be an example of what the LORD envisioned for all of creation: shalom (wholeness). So amazing was this prophetic vision that Isaiah’s words suggested the impossible; God would do something that was beyond human imagination. Justice would reign for all people (v 4a). Weapons of destruction would be converted into tools of production (v 4b). Peace would settle over the nations, and all would live in harmony (v 4c).

These prophetic words provided a glimpse of a possible future for the people of Isaiah’s time. They continued to comfort the faithful in the time of Joel (circa the 5th century BCE, see Joel 3:10). For every generation of believers in the LORD, this prophetic vision has provided the encouragement that was needed. Today, as we begin the 2010 Advent season, can these words offer us hope? Do we not need an assurance that the current situation (e.g., high unemployment, economic instability, wars and rumors of wars, etc.) is not the final word or God’s desires? What can we do to help further God’s desires for the world to become a place filled with justice, peace, and wholeness?

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Romans 13:11-14It seems odd to begin Advent near the end of Romans, and Matthew for that matter, but this is where the Lectionary places us in the story and the new Christian year.3 If it has been a while since you visited the church in Rome, I suggest reviewing the “Romans Introduction”4 in the New Interpreter’s Study Bible to refresh your memory on the context of Paul’s writing. When we catch up to Paul in chapter 13, he is deep into a riff (maybe rant) about what “living in Christ” means. This could be called an extended lesson in Christian ethics, and there are times when it feels like a parental lecture, particularly with the opening verse of the reading today, “Besides, you know what time it is . . .” (v.11a). Sometimes in congregational life that tone is needed, even if it does not feel appropriate. Sometimes in our personal life, that tone motivates more than irritates. A positive paraphrase of Rom 13:9c -11 might read:

Did you know that the commandments are summed up in this word, “love your neighbor as yourself.” Love does no wrong to a neighbor so love is the fulfillment of the Torah. Did you know that? You knew that.

When “holy” days, or seasons, begin, you may be tempted to walk to the sacred steps, pulpit, or into a Sunday school class and ask, “Does anybody know what time it is?”5 Maybe this is why the Lectionary is beginning Year A in Romans. Like Linus, Paul is going to explain to the church in Rome, and those eavesdropping on the conversation centuries later, what being Christian is all about in their everyday living.

Considering the summation of the law in terms of "love of neighbor," coupled with the Gospel text for this First Sunday of Advent, we come to realize that perhaps the one whose return comes unexpectedly is precisely the neighbor who encounters us in the street.6

Much can be made of Paul’s use of the phrase, “wake from sleep” (v.11b). This image is popular in Christianity as a way to describe those aware of the spirit, alive in Christ, or as a way to describe death or resurrection. The text reads as if Paul thinks many are asleep because they are not living in the spirit nor exhibiting Christian practice in their lives. The anticipation of baptism, its meaning, and living a transformed life have given way to a return to life as it was before confession and baptism. Paul’s Jewish heritage placed him “apart” from culture and must have influenced his vision of Christ-like (community of faith) living, as well as what it meant to change as he himself changed, from persecutor to forgiven follower and self-proclaimed Apostle. Like today, Paul’s struggle, and that of the early Christian community,

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3 Advent traditionally begins with an apocalyptic reading from one of the gospels.

4 James R. Edwards, “Romans Introduction”, The New Interpreter’s Study Bible, Abingdon Press, 2003, pp. 2007-2009.

5 This is a familiar question if you are a Tim Allen fan or have ever watched the TV show, “Home Improvement”. The fictitious “tool and home improvement” show always began with a woman shouting, “Does everybody know what time it is?” The audience would respond, “It’s Tool Time!”.

6 Dirk G. Lange, “Commentary on the Second Reading”, WorkingPreacher.com, November 28, 2010.

was with knowing how to stand against the common culture, based on their claims about Christ and understanding of God’s salvation story.

Most of us suffer quietly the built-in conflict of loyalties endemic to life in social structures. How do we sort out our loyalties? How is our obedience to God mediated or intersected by loyalty to institutions (state, church, school),) to our fellows (citizens, worshippers, colleagues),) to our families and friends, to ourselves? These texts say that we as individuals have responsibility not only to our neighbors but to our social structures, but they do not spell out what that might mean in specific cases. Thus for all of us the conflict -- and for many of us the anxiety.7

For those seeking a connection between the text and the Advent theme of “hope”, verse 11b provides a place to begin exploring. “For salvation is nearer to us now than when we became believers” (NRSV). Really? What does that mean for you? At one level, it is the Christian faith’s chronological reality: birth, confession of faith, and death. Through the lens of Fowler’s stages of faith, it might represent someone moving from conjunctive to universalizing faith and, from Erikson’s stages of development, from care to wisdom. When you consider where you are on a faith journey, what does the “hope” of Advent mean in your life and your living? What energizes your “hope batteries” during the Advent, Christmas, and Epiphany seasons?

Idea• If you have not introduce the children to the letters that Paul wrote, this is an opportunity

to do so by talking with them about the importance of the book of Romans. This is one of the New Testament books where ministers and Sunday school classes spend a lot of time. Paul is working out his own theology before our very eyes. It is like reading his theology diary, even though its final format is like a “letter.” One way to help the children think of this as a letter would be to have someone handwrite a portion of Romans on paper, seal it in an envelope, and bring it to the sacred steps. Next week’s reading from Romans is the very elaborate introduction and greeting from Paul.

Matthew 24:36-44

The task for the preacher is to help us see the mystery and the promise of the extraordinary presence of God in the ordinary routines of life, or even in those disastrous events that make God's presence so difficult to envision.8

Why is Advent important? The first time the “son of Man” came into the world was unexpected, but those who know the story are the living memory that can recognize the signs of the “son of Man” coming again. People, believers of all kinds, who have gained some “living wisdom” because of their faith, have the filters (vision or listening ears) that know the

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7 Luke Timothy Johnson, “Obedience in Context”, The Christian Century, September 5-12, 1990, p. 795.

8 James Boyce, “Commentary on the Gospel”, WorkingPreacher.com, December 2, 2007.

difference between charlatan gospel, nature’s growing pains, and the day of the Lord. Apocalyptic texts typically paint dire circumstances and conditions of the eschatological end that are as chaotic as before God spoke creation into order. This chaos, which Matthew describes, is considered “signs of the end of time”, judgment in the day of the Lord, or the second coming of Jesus. Advent’s wisdom provides an alternative understanding that might be heard in the voice of a child. You really can have a “do-over”. Children often exhibit the best of human character, and one of those times is during a game, or in some social setting, when they offer a “do-over” to another who made a mistake, got something wrong, or as a way to settle a dispute. Sometimes they define how many “do-over’s” will be offered, but more often, it is just a grace-filled happening. Competition may fuel innovation and aid the evolution of ideas, society, and technology, but it also stifles grace, compassion, and the Advent spirit. It leads to defining God’s grace as scarcity rather than abundance.

Jesus’ coming is imminent and delayed, but not even he knows its time; God alone knows. Four examples (vv. 7-39, 40, 42, 43) describe people’s being surprised by or ready for God’s actions that invade everyday life.9

Are you awake? When the calendar changes from one year to the next, will you set out resolutions or goals for the New Year? As Advent begins a new spiritual pilgrimage through the Christian story, are you open to new patterns, behaviors, or areas of study? How will the waiting become the activity of Advent, or the affirmation of Immanuel, in your life? I think this may be what “awake” means. How prepared are you to meet Immanuel in your congregation, in the faces of the children, or in that person seeking any change you can spare? Many who profess faith “sleep walk” through life, through worship, or through the practice of Christianity. I walk in my sleep from time-to-time. I’m told it is an eerie sight: awake but unaware, bent on doing whatever I am dreaming, unless startled from slumber.10 Waking up in a different place than where you went to sleep, like a revelation, is a strange experience. Is this how Jesus or God find their way into life?

I have stayed clear of the arguments and questions about “when” will Jesus return. I am not sure it matters, and it would be hard to translate for children. If pressed to answer, I think I would say, “The presence of Jesus is like the kingdom of God: already but not yet.” Rev. Dr. Nancy Pittman offers thoughts on the answers of “when” in a fine sermon on this text that she gave during a chapel service at Phillips Theological Seminary (Nov. 17, 2010). You can download a podcast from the PTS website. She says what most of us are thinking: “I don’t want Jesus to come back. I’ve got it pretty good right now.” Her words are worth 15 minutes of your day and preparation.

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9 Warren Carter, “Matthew Commentary”, The New Interpreter’s Study Bible, Abingdon Press, 2003, p. 1791.

10 The rise of “sleep aids” has given way to strange sleep walking. It is an interesting image to consider as Advent begins. How much of what your congregation does sedates rather than awakes? See: “Ambien Sleep Walking Turned Me Into a Midnight Binge Eater”, Health.com, May 2008.

Ideas• The first Sunday of Advent focuses on “peace”, but there is little peace in the text. One way

to translate the ethics of Christian living is to be, or become, an instrument of peace. Jesus was a “both/and”, as his message provided peace to some and discomfort or challenge to others. Peace is something more than a lack of violence, though that is our common understanding.

• Where have you met Jesus lately? How is Advent a time to “wake up” for you and for the children? Is Advent an alarm clock for your community of faith or a sedative?

• Jesus speaks of signs about when the “son of Man” will return. You may want to turn your attention to the decorations that are in the sanctuary or worship space. Can the children identify what is different and why the congregation is decorating the worship space? How is your congregation preparing, and why is that important?

Embedded Links•Chrismon Treehttp://www.beliefnet.com/Faiths/Christianity/2004/11/How-To-Make-A-Chrismon-Tree.aspx•Textweek.comhttp://www.textweek.com/advent.htm•Process & Faithhttp://www.processandfaith.org/resources/worship/Liturgies/Hanging%2520of%2520the%2520Greens.shtml•Slettom, “Lectionary Commentary: 1st Sunday of Advent”http://www.processandfaith.org/lectionary/YearA/2010-2011/2010-11-28-Advent.shtml•Home Improvementhttp://www.imdb.com/title/tt0101120/•Lange, “Commentary on the Second Reading”http://www.workingpreacher.org/preaching.aspx?lect_date=11/28/2010•Fowler’s stages of faithhttp://www.usefulcharts.com/health-and-psychology/developmental-psychology/stages-of-faith.html•Erikson’s stages of developmenthttp://webspace.ship.edu/cgboer/erikson.html•Johnson, “Obedience in Context”http://www.religion-online.org/showarticle.asp?title=728•Boyce, “Commentary on the Gospel”http://www.workingpreacher.org/preaching.aspx?lect_date=12%252f2%252f2007&tab=4•“Ambien Sleep Walking Turned Me Into a Midnight Binge Eater”http://www.health.com/health/condition-article/0,,20189024,00.html•PTS websitehttp://www.ptstulsa.edu/

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Advent 2A

Psalm 72:1-7, 18-19(Ideas for the Psalm and Isaiah are combined below following Isaiah.)

This psalm is one of the nine “Royal Psalms” in the Psalter. These prayers represent the interests of the human ruler of Israel and were probably written by a royal scribe, either on behalf of the ruler or in honor of her/him. In Ps 72, the psalmist is praying for the well-being of an unnamed king (e.g., vv 6-11) and for his reign to be filled with justice (e.g., vv 1-4 and vv 12-14). In other words, the prayer is that the king rule in a way that reflects God’s reign over all creation.

This psalm helps us to know what Israel (or at least this psalmist) thought were the characteristics of a good leader: justice, righteousness, defending the cause of the poor, delivering the needy, and crushing the oppressor (v 4). This ruler’s reign is marked by a great concern for the powerless and an end to violence (vv 12-13). The lives of every person under the ruler’s power matter more than riches and fame. When such a person reign’s in Israel, all will enjoy a life of abundance, with plenty to eat and drink (vv 6 & 16).

Of course, a ruler like the one described above will gain the attention of other monarchs. From the outside, Israel would look like a prosperous and unparalleled nation that other countries in the Ancient Near East would admire and would want to learn the secret of their success. The king imagined in Ps 72 would have other rulers seeking to be in his favor and hoping to find ways to share in his success (vv 9-11).

Since Ps 72 has no historical information, we are left to question if this is an actual king in Israel’s history or a hoped-for ruler to come. If the former were accurate, then the psalm could be dated to a time prior to 586 BCE, prior to when Jerusalem fell to the Babylonians. Some possible rulers, whose reigns could have been viewed like the image in Ps 72, might include: David, Solomon, Hezekiah, or Josiah. If it is the latter situation, then this psalm is truly timeless. Israel’s dream of a ruler like the one described in Ps 72 existed from the beginning of the monarchy and extend into the exile and even the return from Babylon. Some might say that the Jewish community is still waiting for such a ruler to reign over the land known today as both Israel and Palestine.

In the context of the United States, the ideas contained in Ps 72 echo the dreams of many citizens today. What would it be like to have a President who cared more about people than about power? Can you imagine a President (or Congress) who would defend the poor and put an end to violence? Is this even possible in the current governmental structure at work in the US? Could a change in the attitudes of political leaders actually result in a time when all people enjoy the abundance of God’s creation? Is this part of your Advent imagination?

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Isaiah 11:1-10This week’s First Testament lesson, once again, is a reading from an 8th century (BCE) prophet whose mission was to the southern kingdom of Judah.1 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.2 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).3 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 reading for the 2nd Sunday of Advent, Isa 11:1-10, we find words attributed to Isaiah of Jerusalem and directed at the nation of Judah. Isaiah 1:1 sets the historical context of this prophet to the reigns of four Judean kings: Uzziah, Jotham, Ahaz, and Hezekiah. This represents a 100 year timeframe (circa 787-687), obviously too long for one prophet to be active, and suggests that this historical superscription has been added by a later editor to indicate a pre-Exilic setting. Most scholars date Isaiah of Jerusalem to a period of forty years (740-701 BCE).

The beginning of the 8th century BCE had been a time of prosperity for Judah, but this wealth was not shared by everyone. Rather a sharp economic distinction developed between the rich and the poor. While the powerful were enjoying a life of luxury, the majority of the citizenry of Judah were struggling just to survive. The ruling class imposed heavy tax burdens and required both forced labor and military service. Survival was all that the people could hope to do. At the same time, the worship of foreign gods had infiltrated Judah, even defiling

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1 Some scholars argue that Isa 11:1-10 should be dated to the post-exilic period (538 BCE or later) and that the oracle has been added to the materials of the 8th century prophet by later editors. This possibility will be discussed at the end of the commentary.

2 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.

3 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.

the Temple, leaving the nation in a very precarious position in their covenantal relationship with God.

Although the reign of King Hezekiah brought about religious reforms, he did not do much to relieve the economic burdens of the poor. In fact, under his rule, the nation of Judah was forced to pay tribute to the Assyrians, who had conquered the northern kingdom of Israel. This new financial strain was not born by the wealthy of Judah; it was passed along to those who had little to spare. The whole nation was aware that they were in the crosshairs of the Assyrians, and it was only a matter of time before they would be conquered as well. It was, indeed, a hopeless time.

The prophetic vision, found in Isa 11:1-10, seems to echo the dreams of a people who were desperate for a better life. Since the fate of the nation of Judah was controlled by their human ruler and their relationship with God, the best hope that Isaiah could offer was a promise of a time when a just and righteous ruler would be in charge (vv 3 & 5), one who would “decide with equity for the meek of the earth” (v 4a). All the suffering of the poor would come to an end, and their oppressors would be punished (v 4b). This new ruler would usher in a time of unprecedented peace, reflected not only in nature (vv 6-7) but also in the political realm (vv 9-10).

Of whom was Isaiah speaking in this very well-known passage?4 How do we interpret the “shoot from the stump of Jesse” (vv 1a & 10a)? Although the traditional Christian misinterpretation of this passage has equated Jesus with the “root of Jesse”, that is clearly not what Isaiah meant. Remember that the prophet was trying to offer hope to his community, a hope that life would get better in very soon, not 700+ years in the future. Jesse was the name of King David’s father, so Isaiah may be indicating that the new ruler would be a Davidic king, someone of the same lineage (or character) of the “greatest king” (at least according to the biblical writers). If one dates Isa 11:1-10 to the reign of King Ahaz, then Isaiah may have been pointing to a known future ruler, Hezekiah. As mentioned above, though, Hezekiah was better than some of his predecessors, but he did not fit the description of this ideal ruler.

It seems more likely that Isaiah did not have a specific person in mind, when he spoke of a ruler for whom “(r)ighteousness shall be the belt around his waist, and faithfulness the belt around his loins” (v 5). Perhaps, in addition to speaking hope to the oppressed, the prophet also was reminding the person sitting on the throne of Jerusalem (whoever that might be) that they were granted a great responsibility and that their reign should be modeled after that of Israel/Judah’s only true ruler, God. [See also the comments on Ps 72, above.] Such a way of ruling would surely bring notice from other nations and make Judah the envy of all (v 10).

If, as some scholars argue, Isa 11:1-10 are the words not of an 8th century prophet but of a post-exilic one, then the meaning changes just slightly. After the people returned from Babylon to Jerusalem, under Persian control, they were tasked with the rebuilding of the city walls, the Temple, and the newly formed Jewish community. When those tasks were finished,

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4 This vision of the “peaceful realm” (particularly vv 6-7 & 9) is also found in Isa 2:4, Isa 11:6, and Micah 4:3.

the dream of a restored “Israel” was still incomplete; they remained under foreign control with no hope of self-governing. In this context, the Lectionary reading would remain a message of hope, one requiring perhaps even greater faith and imagination. Could it be possible that a Davidic king one day would again rule from the throne in Jerusalem, that the people would no longer be controlled by a foreign power?

Or, perhaps the “root of Jesse” was intended metaphorically, not restricted to a person of Davidic lineage, but rather a ruler who embodied the characteristics attributed to David and other “good” kings in Israel’s history. This could even be a foreign ruler/power. What was most important was the vision of a world in which natural enemies worked in mutuality for the common good and everyone knew a life of wholeness (shalom) that only comes from God (v 9).

For this 2nd Sunday in Advent, this “Peace Sunday”, what would it take for you to experience the kind of wholeness that is described in Isa 11:6-9 (and other places in the bible)? How do we live in right relationship with God and with all of Creation? Is that even possible in this 21st century world? Is Advent about envisioning the “impossible” and then working to make it a reality?

Ideas• Can the children help you imagine what a “peace-filled” world look like today? What kind

of leader would we need to help us experience that kind of peace?• Ask the children to help you think about a world where opposites live with each other

without conflict. Think about the animal kingdom as examples and then expand into the nations of the world.

• You could ask the children if they know that they are leaders? The reading from Isaiah today mentions that little children will lead, so how are the children leaders in the congregation? Can you help the children identify how they are leaders in your congregation?

• The Psalm and Isaiah text speak of righteous leaders. Can the children help you think about what that means? Based on the text, how does a righteous leader behave?

Romans 15:4-13With the mention of hope three times in this reading, one might expect it to be the Lectionary reading for week one of Advent rather than week two, which emphasizes peace.

Today's passage, arguably the climax of Paul's letter to the Romans, begins and ends with hope, and it gives the character of God as the basis for that hope. In v. 4, "steadfastness and the encouragement of the scriptures" is the source of hope. In v. 5, "the God of steadfastness and encouragement," to whom scripture witnesses, gives hope. In v. 12 the Gentiles hope in the Messiah from the line of David, and in v. 13, the final and familiar blessing sums up the passage, and indeed, the letter as a whole: "May the God of hope fill you will all

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joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope."5

Paul offers words that frame the Advent season, each time we return to the old, old story. More importantly, his words frame the teachings of Jesus, and all of scripture, for the modern believer and practitioner of Christian faith.

For whatever was written in former days was written for our instruction, so that by steadfastness and by the encouragement of the scriptures we might have hope. (Rom 15:4)

What lessons are learned from the “former days”? Live in harmony with one another. With one voice, glorify God. Welcome as you have been welcomed. This is a good summation of the teachings of Jesus, as well as the commandments that Paul surely knew and practiced.6 When you review the whole of the biblical witness, are not these lessons the root of the narrative about God’s activity within creation?

Paul is arguing for an understanding of salvation that is universal. He lays out his version of God’s salvation story (vv. 8-12), so that all may be counted in the promises of God to Paul’s ancestors. It is not a theology of adoption-ism. Paul is not arguing that, in believing in Christ, everyone becomes, in God’s eyes, Jewish, nor is he arguing the evolution of Judaism or the beginning of a new religion. Paul may be describing the kingdom of God, as he sees it in his mind’s eye, and imagining a religion not based in ethnic identity, land ownership, or military conquest. Is this how peace comes into the world?

Some may think that peace is the absence of war or violence. That is one way of defining peace, but it can also mean “a state or condition conducive to or proceeding from or characterized by tranquillity or contentment.”7 Often, Advent liturgy and hymns speak of a time when wars will cease and when people will create instruments for tilling the ground to produce food from the weapons of war. How is Advent going to bring contentment to your life or that of your congregation? What creates peace or a sense of contentment for you? Is it hospitality, or when you attend a party during the Advent season? Is it giving rather than receiving?

What is at stake for Paul in the letter is that people learn how truly to "welcome" each other. Welcoming is only of theological significance if it is of people whom you normally wouldn't welcome. It isn't too difficult to embrace your friends, but it is pretty hard to welcome into your midst and into your heart those who either have done you wrong or are so different from you

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5 Susan Eastman, “Commentary on the Second Reading”, WorkingPreacher.com, December 5, 2010.

6 If asked what would say the Lord requires? How does your answer fit with the lessons of the biblical witness or the answer found in Micah 6:1-8?

7 Dictionary.com. Dictionary.com Unabridged. Random House, Inc.http://dictionary.reference.com/browse/peace (accessed: November 23, 2010).

culturally or personally that you simply have had nothing to do with them. Even though the older I get the more I realize that cultural difference is not something eradicated and is a significant factor in our self-definition, the hope of Paul and the Gospel is that this cultural difference would be an asset in the Church.8

Peace seems hard to find, or experience, in multi-cultural or cross-cultural settings these days. How can a nation or religion create the conditions for peace, when it is polarized by politics, economics, or faith claims about domination? In the 21st century, many may consider security, a job, health care, or enough to eat as synonyms for “peace”. Does that feel like Advent peace to you? Is that welcoming? What conditions exist that make for peace in your congregation or your community? What kind of hope is required for those conditions to exist?

Ideas• One could ask the children to help you understand what the word, peace, means and to

build a conversation from their ideas. Do they hope for peace, or do they already live in peace?

• Another option would be to bring some sayings from the bible that speak to the experience of peace and hope. How might the children be reminders of peace and hope during the Advent season?

Matthew 3:1-12Prepare! Prepare the way of the Lord! I cannot hear, or read, this sentence without visualizing a scene from the film, “Godspell”. John the Baptist is calling people from their everyday lives. Some hear, but many do not. It is an imaginative, modern (1973) image of this bit of scripture. As you begin your study of this passage, I suggest comparing Matthew’s version of the story to that of Mark (1:1-8), Luke (3:1-14), and John (1: 19-28). What is similar; what is different? What is this story’s function in the birth narrative of Jesus?

There are many themes/ideas through which to explore this story. The list might contain the following: repentance, the meaning and function of baptism, the meaning of to “bear good fruit”, consequences for not bearing good fruit (who decides if it is good enough?), winnowing, and the idea that the kingdom of heaven is near. Any one of these could be the basis for a children’s sermon, or adult sermon, so we have a text rich with words and ideas that are familiar, but also maybe foreign or unexplored. What does this story tell us if it is read separate from the birth narrative?

The kingdom is near, yet repentance has something to do with preparing the way for God's entry into our lives. The call for repentance signals that there is something wrong and there is a need for change. Repentance and its seal in

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8 William Long, “Advent II: Cross-Cultural Welcoming”, December 9, 2007.

baptism signal a theme to be sounded repeatedly in Matthew: God's power is present but it is not unrelated to what we do.9

This story about John the Baptist is anything but peace-filled. Preparing for the Lord requires work and words. It is personal and corporate. What kind of fruit did you bear this year? Was it all good, mostly good, or was there some malformed fruit that ended up rotting? What about your congregation, the business you work for, or own, or your family? Preparation is a part of Advent. How will you change your ways?

How can you tell if you are in a situation requiring fundamental reordering rather than simply "tinkering?" And, if you can tell the difference, how do you know if you are the right person for that fundamental reordering? Does education, for example, need a fundamental reorientation or simply a tweaking here or there?10

Maybe the purpose of Advent is to help you find clarity or simplicity. John is described as living a very simple life, like that of other known prophets, and he has a clear message about someone who is coming that will bring the kingdom of God nearer than ever before. Will Advent help you find clarity in your practice of Christianity? What would a “simple” Christmas mean for you?

Ideas• Because it is Advent, one could decide to make a list of all the characters in the Advent

narrative and introduce one or two of them each week. This would take some planning. You could introduce John the Baptist and his parents to the children by telling a bit of their story from this passage of Luke. What did John do? Can the children remember that, a few weeks ago, the story from the bible was the baptism of Jesus and that John baptized Jesus? Are there other reasons we remember John the Baptist, which you think are important for the children to know?

• If you have a megaphone, put someone in the balcony (or in the back of the sanctuary or in the narthex) or bring it with you to the sacred steps and say, “Prepare the way of the Lord.” You can introduce John the Baptist and talk with the children about your Advent preparations as a congregation, as well as individual preparations as believers. How do we prepare the way of the Lord? How are you preparing to celebrate the birth of Jesus, again? What change will that make in your life?

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9 James Boyce, “Commentary on the Gospel”, WorkingPreacher.com, December 9, 2007

10 William Long, “Again, What Kind of Coming this Year?”, December 9, 2007.

Embedded Links•Eastman, “Commentary on the Second Reading”http://www.workingpreacher.org/preaching.aspx?lect_date=12/9/2007&tab=3•Godspellhttp://www.youtube.com/watch?v=wSIs1MHdFQY•Long, “Advent II: Cross-Cultural Welcoming”http://www.drbilllong.com/LectionaryIII/Rom15II.html•Boyce, “Commentary on the Gospel”http://www.workingpreacher.org/preaching.aspx?lect_date=12/9/2007&tab=4•Long, “Again, What Kind of Coming this Year?”http://www.drbilllong.com/LectionaryIII/Matt3.html

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Advent 3A

Psalm 146:5-101

“Praise the Lord! Praise the Lord, O my soul!” This opening line of Ps 146 (which is omitted from the Lectionary reading) lets the reader/hearer know right away that this is a “Hymn of Praise”, celebrating the might works of the LORD. The singular voice of this prayer promises to sing praises to God for as long as she lives.2 She denounces the ability of powerful humans to make things right in the world, and she confesses that only those who trust in the LORD will know true happiness (v 5). As the Creator and Sustainer of the universe, God alone has the power to make life better; only the LORD is faithful (v 6).

While the traditional identification of Ps 146 as a “Hymn of Praise” seems appropriate for the first six verses, vv 7-10 have a more prophetic tone. What the psalmist is specifically praising about God is God’s justice. These are the words of someone who knows what it is like to be “oppressed”, “hungry”, and constrained by a society that devalues some members based on patriarchal and ethnocentric fears (vv 7 & 9). Bent over by the burdens of life, she now can stand tall because of the LORD’s faithfulness (v 8). Such experiences are reason enough to “Praise the LORD”.

These ideas about God are not unique to this psalm. Throughout the 1st Testament, God is consistently portrayed as being concerned with justice (e.g., Deut 10:18; Ps 140:12; 1 Sam 2:1-10; etc.). Showing concern for the oppressed, poor, widow, orphan, and stranger is a common theme within the 613 commandments found in the Torah. Israel is taught to take care of the most vulnerable members of their community because that is what God did for them in the Exodus and because that is how they will image God to the world (Gen 1:26-27) and be a “blessing” to others (Gen 12:2-3).

These same mandates are reiterated by the prophets in the 1st Testament. These spokespersons for God reminded the people over and over again that proper worship of God was not enough. The LORD also demanded that they “make justice happen” (Mic 6:8a) and that they “rescue the oppressed, defend the orphan, plead for the widow” (Isa 1:17). As a Jewish man in 1st century CE Palestine, Jesus also reflected these concerns of God in his teachings and his living. The Gospel of Luke portrays Jesus describing his call to ministry by

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1 The Lectionary’s not so subtle grouping of Ps 146, Isa 35:1-10, and Matt 11:2-11 seems to be based on the common imagery/themes of God’s power to transform situations and lives. Notice, though, that the writer of Matthew does not portray Jesus as citing the prophet, Isaiah, or any other 1st Testament text. For Jesus to do so would have been unnecessary; those who heard/read/studied the Jewish scriptures would have known that the things Jesus says he is doing were congruent with God’s desires for the world and God’s expectations of all the faithful.

2 Although the psalm does not indicate the sex of the person praying, the Lectionary’s choice to link Ps 146 with Mary’s “Magnificat” (Luke 1:46b-55, the alternate reading for this Sunday) leads me to imagine a female voice. The psalm shares common language, imagery, and ideology with both the song of Mary and the song of Hannah (1 Sam 2:1-10). Perhaps it had its origin among women who prayed for God’s liberating power in their lives. For more information about Mary’s Magnificat, see Preaching the Women of the Bible (Chalice Press) by Dr. Davison.

using the words of a post-exilic prophet, found in Isa 61:1-2a: “The spirit of the Lord GOD is upon me, because the LORD has anointed me; the LORD has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives, and release to the prisoners; to proclaim the year of the LORD's favor” (see Luke 4:16-19).

As those who proclaim Jesus to be the Christ of our lives and who seek to follow his example, we are called to this same ministry of justice, liberation, compassion, and welcoming, which is described in Ps 146, taught in the Torah, celebrated by Hannah and Mary, and embodied in the life of Jesus. During this Advent season, what are you/your congregation doing to make life better for those in need? Do you participate in a food drive, the “Angel Tree”, or some other charitable program? Those are great, but the next step is to “execute justice”. What are you doing to change the systems that keep people “bowed down”, hungry, homeless, and powerless? Perhaps this is how we participate in the “joy” of this 3rd week of Advent.

Idea• You could choose to focus on the word “righteous” or “strangers” from this psalm. Be

prepared to define the word to help the children place a new word in their understanding of the world. My favorite kid-friendly synonyms for righteous are “fair” and “trustworthy”. My favorite kid-friendly synonyms for strangers are “guest” or “visitor”. Remember what you were taught about strangers, before you begin a conversation with the children, as they have been taught the same thing and probably have more fear or suspicion of unknown persons than you did as a child. The Psalm says that God watches over the strangers. You might pick up on the “outsider” status of Ruth and that she was a stranger in a new community. When children begin a new school or their family moves to a new neighborhood or city they are strangers to that place.

Isaiah 35:1-10Although this week’s reading technically falls within the chapters of Isaiah (Isa 1-39) attributed to the 8th century prophet, Isaiah of Jerusalem, most scholars agree that this salvation oracle comes from a later time period and was added by the final redactors of the book. In fact, some have even suggested that Isa 35 was intended as a “bridge” between the pre-exilic warnings of coming destruction and the exilic promises of restoration. If this is the case, then the author(s) of these words would have been familiar with the writings of both Isaiah of Jerusalem and Isaiah of the Exile, thus dating the composition of this text to a time no earlier than very late 6th century or early 5th century BCE. Based on this theory, the historical backdrop for Isa 35 would have been the post-exilic period, when many of the Babylonian exiles had returned to Jerusalem, but the full restoration of the Jewish community had not yet been realized. The need for a hopeful vision of the future remained strong.

As 21st century believers, we read Isa 35 as part of the whole book of Isaiah. The arguments for a later date are very strong, but what if this oracle was spoken in the 8th century BCE? The tendency of many scholars is to declare any hopeful words found in the pre-exilic prophets to be from a later hand. They seem unwilling to entertain the idea that, among words of judgment, prophets could also express the possibility of a better future. There is no reason to make this conclusion. After all, most of the biblical prophets were really optimists (like God);

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they believed that people could change and that the future had not yet been determined. By sending prophets, God was always providing a way for people to make different choices and to return to the covenant they had with God. Prophets were the equivalent of God tossing humanity a life-preserver, an opportunity for them to save themselves from a future of feeling exiled from the Divine. Even when that exile became a reality, God would hold out an invitation to come home.

The words of Isa 35 paint a picture of how God will extend this invitation, bringing life out of barrenness. “A highway shall be there . . . a holy way” (v 8). When the present seems to be a vast wilderness, God will transform that lifeless landscape into a place blossoming with joy and abundance (vv 1-2a). The least likely of places, the desert, will become as bountiful as Lebanon and as awe-inspiring as Mt. Carmel, and the desert will sing of God’s glory and majesty (v 2b). Those who have lost all hope can trust that God can transform their weakness into strength and wipe away those things that make them fearful (vv 3-4).

When the highway out of desolation appears, all must be ready to make the journey. The prophet has the audacity to proclaim that God will provide vision for those who cannot see, understanding for those who cannot hear, mobility for those who cannot walk, and voice for those that cannot speak (vv 5-6a). Whether these promises are meant to be taken literally (e.g., the blind will be able to see) or metaphorically is not clear in the passage. What seems to be most important is that God will remove all obstacles (real or perceived) that might prevent someone from being able to accept God’s invitation to return home.

For whom this “holy way” is intended poses a bit of a textual problem. In the NRSV v 8b reads: “the unclean shall not travel on it, but it shall be for God’s people.”3 This “preferred” rendering depicts God’s invitation as being offered to an exclusive group of elites. A text-critical note in the NRSV indicates that this same text could be translated as “the unclean shall not pass it by, but it shall be for them.” This version seems to contradict the sense of the “preferred” rendering; God’s highway is open to everyone, even those that others might consider “unworthy”. In fact, this alternative reading makes it sound like God’s “holy way” is specifically for the “unclean” (read as “different” or perhaps “imperfect”), or at least they will receive a special invitation to return. Perhaps, though, these two versions are not as different as they seem on the surface. If “unclean” refers to those people that the religious leaders had declared “imperfect” (blind, deaf, etc.) and thus had barred them from access to the Holy, then the actions of God in the preceding verses (vv 5-6a) make this category irrelevant. God’s invitation to return is open to everyone, even fools (v 8c); God’s highway is accessible to all.

While such a journey into the future might seem fraught with danger (with lions and beasts, oh my!), this prophetic oracle assures the people that they will be safe (v 9). Those who accept God’s invitation to return will reach their destination. Their homecoming will be a time of joyful singing. When they arrive in Zion (or wherever it is that they find a home with God), the present sorrows will disappear, and no longer will sighs of despair be heard among God’s people (v 10). This vision for the future would have been welcomed by both those who were facing possible destruction and those living on the other side of the tragedy. It is a message

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3 A similar rendering is found in the NIV, NAS, KJV and many other translations, even the TaNaK.

that continued to speak to anyone who needed assurance that, no matter how bleak things may seem, God’s invitation is always there. We just have to trust and take the journey.

Ideas• A road map or atlas has given way to a GPS world, but if you have access to a map it could

be used to talk with the children about this text. What is the purpose of a map? Is it only there to help us plan to get from point “a” to point “b”, which is what a GPS does best (and some believe is the biblical text’s only purpose), or is the primary purpose of a map to assist when we have lost our way, or are in a strange town or state for the first time? What kind of map is the biblical witness?

• To help explain the Advent season, you might consider thinking about the journey of Advent like a map and talk with the children about the stops along the way to Bethlehem: hope, peace, joy, love. Is your worship experience like a rest stop or a refueling center?

• Be brave and ask the children, “What do you think is God’s holy way?” You will want to do some thinking about that question and be clear with your own answer(s), before talking with the children. is there an overall theme in the bible of God’s holy way of which Isaiah speaks?

• Does your congregation offer an “invitation” at the end of worship or during worship? What is the purpose of the invitation at your church, and to what are you inviting people? How is your reading and interpretation of v 8 reflected in your practice of the “invitation”, and how you will translate this for the children?

James 5:7-10Advent and Christmas are busy, busy, busy and are two seasons in congregational life when economic disparity is on display in the conversations of children and youth. The other most telling time is the beginning of the school year. The excitement of gifts and the Santa list provide insight into family life that can help those working with children and youth understand need, desire, and want in the present and the future. Credit cards help mask the economic disparity that exists in your congregation,4 but the budget and giving reports provide a glimpse of truth into the economic uncertainty and fear that blankets the nation and the world, as we embark into the 21st century. Many congregations complete their stewardship campaigns prior to Thanksgiving and are now considering the budget for the coming year. What does your congregation “want”5 for the coming year and beyond? The fast pace of Advent hurdles the community of faith toward Bethlehem. Three weeks into Advent, the message from James is “patience”.

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4 How many of the children on the sacred steps are from families that you know are either struggling with finances or don’t have any money problems at all? Is your “knowing” based in fact or perception? What is your congregation prepared to do? You may be thinking, “Is knowing this information my business anyway?” James seems to think it is (5:13-19).

5 Have you ever heard, “My children want for nothing”? Is that a healthy desire for children or the community of faith? Persons need the necessities of life: food, clothing, shelter, health and education, but after that what more do we want for others, ourselves, and our community?

How, then, does one live as a conscientious participant in a world that refuses to conform to the vision of the gospel world that is to be, but is not yet?6

Much of Advent seems to be about patience. We use words like hope, peace, joy, and love; all of which have some grounding in patience. Sometimes we think of patience as inaction, and this is where the metaphor of the farmer that the writer of James deploys is helpful, even for “city folk.” To grow flowers, tomato plants in a pot, or whatever one might plant requires putting in the time to tend (water, prune, pull weeds, turn the soil) what was planted, but you have to wait for the plant to grow in its own time. Patience is participating in an activity now, through an understanding of tomorrow and the day after, and the year after, and a decade after that. Our task is to test our perceptions of the future against the stories of faith, our experiences, and the needs of others in our communities today. I suggest reading all of James 5, or the entire letter, in one sitting to ingest the author’s worldview.

Patience is the theme for today. What is "patience?" In the first place, it is an alternative to the life of grasping and exploitation that James condemns in 5:1-6. Patience makes possible a life of deferred gratification, waiting for fruit to ripen before harvesting it. It is difficult to imagine a more countercultural way to live in our materialistic, fast-paced society. I grew up with "snail-mail;" now I'm impatient if e-mail takes more than a few seconds.7

We don’t often combine “joy” and “patience” in the same sentence or thought, but here in the third week of Advent, it could be fruitful to explore those two words to discover their connections in your life. Too often we only associate suffering with patience. Maybe it has something to do with time. When you reflect on your life, how much time have you spent in suffering rather than joy? Reflecting on the length of your life may be a bit daunting, so limit your reflection to this year, or the past six months, or your experience since the week before Thanksgiving. How has being patient helped you experience joy? How have you “spent” your time this Advent season? Maybe a better way to ask that question is, “How have you lived this Advent season?” Remember, the Judge is standing in the door.

Ideas• A good children’s book that will help you consider patience, as well as craft a children

sermon, is Christmas Farm, by Mary Lyn Ray. It can be found at Amazon.com.• You could also consider asking the children about their Santa, or gift, lists. Remember,

there are some that still believe in Santa on the steps, so be careful with the language you use to craft a question. Of all the things on their list, what would the children be willing to wait for the longest? Why? How does their choice describe what they are patient for or about?

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6 Peter Gomes, The Scandalous Gospel of Jesus, HarperOne, 2007, p. 126.

7 Susan Eastman, “Commentary on the Second Reading”, WorkingPreacher.com, December 16, 2010.

Matthew 11:2-11Like John before us, we ask Jesus of Nazareth, “Are you the one?” Advent is not so much a journey to meet the babe of Bethlehem, I think, as it is a journey to meet our own questions of what Immanuel means or could mean in our living. Christianity may have been birthed by the Apostle Paul, ordered and authorized Constantine, yet it is as a disciple of John the Baptist that many approach Advent and probably Easter as well. Each Advent, I wonder what kind of messiah the world needs birthed?8

The message of both John and Jesus is a call to live according to the way of God and not the way of empire. The way of God is described over and over again by the prophets: take care of society’s most vulnerable (the widow, the orphan, the immigrant); limit the gap between rich and poor (the Year of Jubilee), do not use power to further the narrow self-interest of yourself and your friends; do not accumulate wealth at the expense of the poor. So when John’s disciples question Jesus, he answers in language they both understand: the blind receive their sight, the lame walk, the lepers are cleansed. This is the way of God—definitely not the way of empire. Nor is this news as reported by political shills; it is the good news that can be seen and heard by anyone who is paying attention.9

The answer still troubles, confuses, and compels believers today. It is easier to build an empire than it is to be a citizen in the kin-dom of God, where the HIV patient, the global poor, and the person(s) you consider “other” are greater than John the Baptist. But, before that statement, it is important to note that Jesus questions the crowd and John’s disciples as well. What did you go out into the desert to see? What did you expect to hear? Those are powerful questions even today, but few dare to ask themselves or ask from the pulpit or the sacred steps. We expect “Silent Night” and a “personal savior” rather than “Joy to the World”, where poverty, hunger, and disease no longer exist because we prepared the way.

Some characterize this story as a “doubting John”. That word, doubt, is typically applied to Thomas and in a negative tone. Christianity has portrayed doubt as an enemy of faith or a stumbling block to belief. But it is liberating, maybe comforting, to consider that even the great John the Baptist was not sure if Jesus was the one to come. John was expecting and preaching about the “one to come”, based on all his religious lessons and life experience. Is there room for doubt or questions in your Advent experience? It is like looking into the crib and wondering, “Are you the one to find a cure for cancer? Will you write the next great novel or articulate a philosophy that changes the world? Will you remember that you are an image of God in the world?”

Still, the answer of Jesus is powerful. It could, of course, mean little more than: tell John about the fantastic miracles; stun him with that! More likely it reflects the prophetic visions which remain the inspiration for the tradition today: tell

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8 Lately, it seems to me that Christianity needs an evolutionary messiah rather than a revolutionary or a reformation messiah.

9 Jeanyne B. Slettom, “Lectionary Commentary: 3rd Sunday of Advent”, Process & Faith, December 12, 2010.

John about change and transformation in people’s lives. That is what we are here for and that is what excites us. Spiritualities excited by anything else (like the magic of miracles, like overcoming the enemies of God by judgment, like getting all the rules right) miss the point.10

How does your observance of Advent help you find comfort or overcome what imprisons you?

Ideas• Matthew’s narrative is an opportunity to introduce the word “expectation” and give the

children a simple definition of that word. If you introduced the children to John the Baptist last week, you can continue his story by talking about his “expectations” of who Jesus was and what he thinks Jesus will do.

• You might consider touring your sanctuary, or worship space, and talking with the children about the decorations and what they mean.

• If your worship during Advent has focused on “anticipation”, or used that word in liturgy, you could talk with the children about the difference between the words: anticipation and expectation. John anticipated the “one coming” (Jesus) and had expectations of the “one to come”. What do the children “expect” of Jesus, of Christmas morning, of being a follower of Jesus?

Embedded Links•Eastman, “Commentary on the Second Reading”http://www.workingpreacher.org/preaching.aspx?lect_date=12/16/2007&tab=3•Slettom, “Lectionary Commentary: 3rd Sunday of Advent”http://www.processandfaith.org/lectionary/YearA/2010-2011/2010-12-12-Advent3.shtml•Loader, “Advent 3”http://wwwstaff.murdoch.edu.au/~loader/MtAdvent3.htm

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10 William Loader, “Advent 3”, First Thoughts on Year A Gospel Passages from the Lectionary, December 12, 2010.

Advent 4A

Psalm 80:1-7, 17-19This week’s Lectionary psalm is among the sixty “Laments” in the Psalter, specifically a “Communal Lament”. This prayer of “disorientation”1 expressed the concerns and needs of a community that was experiencing oppression (either real or imagined) and felt that God could (should) do something to make the situation better. In a lament, the person(s) praying would name what was wrong with the world, ask God to do specific things in order to fix the problem, and promise to sing God’s praises to others, once the situation had improved. Ps 80 reflects this pattern in a beautiful and powerful way. Unfortunately, the Lectionary’s selection of verses omits a key section of the prayer.2 The following commentary will deal with the poem as a whole.

After describing the suffering of the community and demanding that God “save” them (vv 1-7), the psalm provides a motivation for why God should help. “You brought a vine out of Egypt; you drove out the nations and planted it” (v 8). The Exodus event was God’s choice of Israel for a covenantal relationship, and in that covenant, God had promised to be with them, to be their God. However, the current situation felt like God had forgotten them; God was not keeping God’s part of the bargain.

Whereas, in the past, the community had experienced a time of abundance and peace (vv 9-11), God had abandoned them and left them vulnerable to their enemies. Using a vineyard metaphor, the psalm describes how their protection had been removed (v 12a) and their “fruit” had been ravaged by outsiders (vv 12b-13). How could God let this happen? It was time for God to pay attention to God’s people and for God to restore them to wholeness (vv 14-15 & 17). When God brings about salvation for the people, they promise to remain faithful forever and to always remember Who is the source of all life (vv 18-19).

As is the case with most of the biblical psalms, Ps 80 has no historical marker by which we could date the prayer. Likewise, the specifics of what prompted this communal lament are not provided, though the metaphors of vv 12-16 may give us a few hints. The psalm paints a picture of a community that had suffered greatly at the hands of a foreign enemy. We could imagine this psalm being prayed by the Northern Kingdom of Israel, after the Assyrians had destroyed them. However, the mention of a ruler (king) may indicate that this psalm comes from the Southern Kingdom of Judah, perhaps after the first invasion and exile by the Babylonians (circa 597 BCE). While a “Davidic” king did continue to sit on the throne in

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1 The term, “disorientation”, is borrowed from Walter Brueggemann. He uses this as a category to classify the psalms, along with “orientation” and “new orientation”, in his book, The Message of the Psalms (Fortress, 1985).

2 Even more important to recognize is the “Christianizing” of Ps 80 by the Lectionary’s choice of verses. The decision to jump from v 7 to v 17 leaves out important information about the suffering of those who prayed this lament. Instead, it follows a Christian tradition of focusing on the figure in v 17, who is at the LORD’s “right hand”, which would be understood as Jesus the Christ. However, when read as a whole, Ps 80 leads to the appropriate understanding of v 17 as referring to the human ruler (king) of the people. The community asks the LORD to strengthen their leader to make good political decisions.

Jerusalem, he was a “puppet” of the Babylonians. It would take someone strong to stand-up against the Babylonians.

Is this what the community behind Ps 80 is asking God to do? We do not know. The psalm could represent any situation in which the people felt that their leader did not have the courage to do what was “right”. Does this sound familiar? Many people put a great deal of faith in a candidate during the campaign, only to be disappointed when the newly elected does not live-up to the supporters’ expectations. In our current situation, how do we help people to lament? Do we have the faith that the psalmists had, a faith that God could/would do something to right the wrongs of this world?

Ideas• Is Advent disorienting? We are making this journey to celebrate the birth of Jesus, but

there is a lot of stuff and things trying to get our attention. It can be disorienting. Have the children ever felt dizzy? That is one way to translate this psalm of lament for them. What can make you feel dizzy? Who helps the children find order, justice, and stability?

• How can you help the children learn a healthy expression of “lament”?

Isaiah 7:10-16This week’s Lectionary reading, Isaiah 7:10-16, is found among the words attributed to Isaiah of Jerusalem, an eighth century prophet, who spoke in Jerusalem, circa 741 BCE to 701 BCE. During this timeframe, the prophet would have experienced the fall of the Northern Kingdom, Israel, as well as the unsuccessful incursion by the Assyrians upon Jerusalem. It was a time of change and tribulation, a time of political angst. The Assyrian armies were on their way to conquering the Ancient Near East, and anyone in their way would be destroyed. Judah, the Southern Kingdom, watched the Assyrians’ southern march to conquer Egypt and realized that they stood directly in the enemy’s path of destruction. Within this turmoil, Isaiah’s prophetic task was to interpret the current events through a theological lens, giving meaning to the experiences of the people. The question was not if the Assyrians (or the next conquering force) would attack Judah, but when it would happen. Into this time of confusion and fear, the prophet spoke to the question of how the people would handle the situation: with a relationship with God or without?

The seventh chapter of Isaiah is connected to a specific event during the reign of King Ahaz, the Syro-Ephraimite War (circa 735-32 BCE).3 With the approaching threat of the Assyrians, two of Judah’s neighbors, Israel/Ephraim and Syria/Aram,4 joined together in an effort to fight against this foreign power. King Pekah of Israel and King Rezin of Syria/Aram asked King Ahaz to join them in this alliance against Tiglath-Pileser III of the Assyrians. In order to “persuade” Ahaz, Israel and Syria launched an attack on Judah. King Ahaz had a difficult decision to make. He could join in the fight against Assyria, or he could plead for mercy from the Assyrians, becoming their vassal. There was one other option that Ahaz had not considered, but Isaiah offered: trust in the LORD.

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3 The Syro-Ephraimite War is also recounted in 2 Kings 15-16.

4 “Ephraim” is another name for the Northern Kingdom of Israel, and “Aram” is another designation for Syria.

The whole of Isaiah 7 recounts an encounter between King Ahaz and Isaiah “at the end of the conduit of the upper pool on the highway to Fuller’s Field” (v 3). The LORD told Isaiah to take his son, Shear-jashub, and go confront King Ahaz, delivering a word of comfort from the LORD. Isaiah delivers the message, intended to calm the king’s fears about the threat of Israel and Syria/Aram, and to reassure him, and the people of Judah, that God will prevent the alliance from destroying them. The text does not explain how it is that Isaiah is able, with ease, to approach the king nor does it provide a response by Ahaz to Isaiah’s first message. From what follows, though, it would seem that King Ahaz was not comforted by this first divine message. Seeing his doubt, Isaiah tells Ahaz to ask the LORD for a sign, proof of this promise (v 11a). Ahaz could ask for any kind of sign; nothing would be too much to ask of the LORD (v 11b). However, Ahaz refuses to ask for a sign, and he even responds with a rather terse reminder that humanity should not “put the LORD to the test” (v 12). Isaiah’s response indicates Divine frustration; the LORD is not impressed by King Ahaz’ feigned piety. The sense of Isaiah’s words might be understood in this way: “When I offer you a sign, you had better take advantage of it! I’ll give you a sign anyway” (vv 13-14a)!

It is here that the crux of the prophecy is delivered, in the form of a human “object lesson”. In order to assure Ahaz, and the people, to trust in the LORD and not in human alliances, Isaiah uses a pregnant woman and her soon-to-be-born child as the “sign” (v 14b). He tells Ahaz that this child should serve to remind him that God is with him and that before this child knows right from wrong (maybe 2 or 3 years old), the threat from Israel and Syria will be no more. Specifically, Ahaz is told that the lands of Pekah and Rezin will be “deserted” (v 16), destroyed by the Assyrians, in response to their resistance, and Judah will enjoy a time of peace, eating “curds and honey” (v 15). Therefore, Ahaz should not join the alliance, nor should he become a vassal of Assyria; Ahaz must trust in the LORD.

In the end, Ahaz decides to become a vassal of Assyria, and Judah does not suffer the destruction that befell Israel and Syria/Aram. Israel was conquered by the Assyrians in 722 BCE. At the moment, it seemed that Ahaz had made a wise decision for the sake of Judah; however, this was only a temporary reprieve from an enemy invasion, and it kept Judah under the control of a foreign power. Even though Judah would not be conquered by the Assyrians, they would be weakened by the heavy tribute paid to the Assyrians. When the next major power began marching through the ANE, Judah would be an easy target. They would fall to the Babylonians. From the prophet’s perspective, and we might say God’s perspective, the choice Ahaz made showed a lack of faith in the LORD.

In the history of Christian interpretation of Isa 7:10-16, this text has been abused and misused in a way that robs it of its original context and meaning. The sign given to Ahaz has been twisted into a “prediction” of Jesus’ birth. The usual Christian translation of verse 14 has been: “Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel” (Isa 7:14 KJV). This is an incorrect translation. The word translated as “virgin” is the Hebrew word ‘almah, which means “a young woman who is sexually mature, either married or a maiden.”5 There is a Hebrew word for virgin, but the prophet does not use it. Another distinction that

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5 Francis Brown, et al., A Hebrew and English Lexicon of the Old Testament. Oxford: Clarendon Press, 1951, 761.

needs to be made is that the Hebrew indicates that the young woman is already pregnant, thus not supporting the futuristic tone of the old translation, “shall conceive”.

One explanation for this misunderstanding is the process of translation, the difficulty faced in trying to render one language into another as accurately as possible. The prevalent use of the word “virgin” in v 14 can be traced to the Septuagint’s translation of the Hebrew. The Greek version of Isaiah does use a noun that can mean “virgin”, parthenos. Since some of the gospel writers, as well as the early church, would have used the LXX as their primary scripture source, they would have been aware of this rendering and not that of the Hebrew ‘almah. In attempting to speak about the importance of Jesus, the early followers used this text to make a claim for his miraculous birth, which would have made him similar to some of the other deities worshiped by the Romans and by surrounding religions. This translation difficulty eventually combined with the later church’s failure to understand that Israel’s prophets were not predictors of the future but rather were religious commentators, whose messages were intended for their contemporary audiences. The result has been the insistence within orthodox Christianity upon the dogma of the “Virgin Birth”.

Despite traditional Christian interpretation, Isaiah was not predicting the birth of a child by a virgin; he was pointing to a woman in the 8th century who was already pregnant, whose child would be growing up during the next couple of years of the reign of King Ahaz. Beyond the grammatical and semantic requirements for such an interpretation, the greater implication is for the meaning this “sign” would have had for King Ahaz and the people of Judah. There was an immediate decision to be made. The sign given to Ahaz would have been of no use, if it would not come for another 700+ years (i.e., the birth of Jesus). Rather, the sign is the child to be born in a few weeks/months. In 2-3 years, this sign would come to fruition.

The other problem with the Christian tradition of claiming that Isaiah was only predicting the birth of Jesus is that such an interpretation makes Isa 7:10-17 a “dead” prophecy. While the prophets of Ancient Israel were speaking to current events and not predicting the future, their words were found to have lasting value because they could speak again and again to a new generation. This passage about a child being a sign of “God With Us” (Immanuel) continued to provide hope: to Jewish exiles in Babylon, to Jews suffering under the persecution of Antiochus Epiphanes, to Jesus and his followers living under Roman oppression, and to prisoners in Nazi concentration camps. If we do not limit the message of Isa 7:10-17 to a specific historical event, then each newborn child can be a sign of “God With Us” and can offer hope to those living in war-torn countries, to those facing an uncertain future, and to anyone who needs to be reassured of God’s faithfulness. What can Immanuel provide for you this Advent Season? How does your congregation witness to the assurance of “God With Us” for those who need to hear that message?

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Ideas• Dr. Davison’s last question is a place to begin building a children’s sermon on this Isaiah

text. How does your congregation witness to “God With Us” (Immanuel) for the children on the sacred steps and in your larger community? How can you help the children think about how they participate in that witness?

• Bring Isaiah into the present. Think about the children on the sacred steps and consider talking with them about how you see “God With Us” (Immanuel) in their lives.

Romans 1: 1-7This is an odd text to be paired with the fourth Sunday of Advent, and yet apologists for Paul would most likely be quick to suggest that he is greeting the saints in Rome with love. That is one way to read the text and feel a sense of unity between it and the other Lectionary readings for the day. However you choose to embrace the Romans text, it is important to remember two things about reading Pauline texts during Advent.

1) The opening words from Romans are authentic to Paul’s (and pseudo-Paul’s) way of opening a letter that embraces a formula for talking about Christ and presents the apostolic credentials for Paul’s apologetics.

2) Paul knew nothing of the Advent and Christmas celebration that we partake of in our time. My guess is that the birth narratives about Jesus of Nazareth would not have been as interesting to Paul, but birth narratives about Christ Jesus would have interested him, because they give expression to Christ’s divinity and definition to God’s incarnation.6

It is clear from Paul’s opening words that what makes Jesus Christ unique is his resurrection. If the stories of Jesus’ resurrection had not reached Paul, would Jesus of Nazareth have been just another revolutionary peasant that died on a cross?

I understand Paul through the lens of evolution. Not an evolution from being a Jew to being a Christian or something like that, but rather evolution in his way of understanding the world. His Jewish heritage and religious practice is based on a way of being in the world, ethnically and religiously, that delineates a Jew from the rest of society. Paul represents a shift from orthopraxy (right practice or action) to orthodoxy (right belief ). This evolution spawned centuries of debate, overt and subtle, about which is most important. It is hard to balance belief and practice, which is what most of us try to do. At the end of the day, which is most important for you: what you believe about Christ or the way you follow Jesus? How does that impact your ethic for living?

Two quotes from 21st century Christians help identify the differences that people can bring to Advent and Christmas.

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6 There is a very interesting scene in the film, “The Last Temptation of Christ”, where Jesus meets Paul. It is in the last 30 minutes of the film, when Jesus is “imagining” what his life might have been had he not been hanging on the cross.

From Process and Faith:

These Advent texts have focused a lot on what I’ve been calling—borrowing from Isaiah—the Holy Way of God. This is the way of economic and social justice, where goods are distributed in such a way that everyone has enough to sustain life, where power is not used to oppress, where compassion and respect guide all interpersonal (and interspecies) relationships. It is the message that Jesus will preach in parables and the beatitudes and such powerful examples as Matthew 25:40, where he asks us to evaluate ourselves by the criterion of how well we treat the “least of these” among us. It is also clearly distinct from Roman imperial rule.7

From Working Preacher:

The child named Immanuel announced by Isaiah to Ahaz and the house of David; the child, "God-is-with-us," foretold to Joseph in a dream is this child who is born in the flesh (real body), dies, and is resurrected from the dead. It is this child who calls Paul, sets him apart for the gospel in view of bringing the obedience of faith to all people. It is this child who also calls the Romans into the same plot: new birth, declared child of God, living in the obedience of faith, dying and rising in Christ. It is this child who calls every community of faith, who calls us today ("including yourselves" verse 6) into this same reality, this baptismal reality. We are all called to belong to Christ, which means not just wearing a nametag and our Sunday best but actually living out the same plot.8

It is hard for Christians to live, or experience, Advent and Christmas because we know the Easter story. So much of our liturgy and hymns have us singing around the manger, all the while imagining the cross. The joy of this new little person, Jesus, seems to be important only because the baby Jesus will go to his death on a cross, as grace for the world. Is that why we watch and wait these weeks in hope, peace, joy, and love? For a long time, I have thought that communion does not belong in Christmas Eve worship. Would it matter for you if communion was not observed at Christmas Eve worship? Why?

Translating Paul and Pauline material for children is not an easy task. His opening words set out an image of a person that knows who he is and what he believes. The book, I Like Myself, may give you some ideas that are worth revisiting with the children when it is not Advent or Christmas. Rather than deal with Paul’s incarnation theology about Christ, why not focus on God’s image in the children on the sacred steps this Advent? They came into the world just like Jesus, whom we are going to Bethlehem to see.

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7 Jeanyne B. Slettom, “Lectionary Commentary”, Processandfaith.org, December 19, 2010.

8 Dirk G. Lange, “Commentary on the Second Reading”, WorkingPreacher.com, December 19, 2010.

Idea• If you have not introduced the children to the Apostle Paul, this is a text to use when you

do. It would be good to use this text the week after you introduce Paul’s (Saul) conversion story to follow up with the children about how we “grow up” in our beliefs and faith.

Matthew 1:18-25Unlike the story in Luke, Matthew’s birth narrative of Jesus begins with a genealogy of nobility, with the emphasis on what Joseph does rather than on Mary. It is a narrative fit for a king (of some kind), who, in the end, is not concerned about building a kingdom (empire) on earth. It is interesting that the biblical text has these two distinct birth narratives for Jesus that tell the story from different perspectives. It is probably no mistake that the organizers of the New Testament did this as a way to help readers who knew the First Testament stories and to argue for the continuity of God’s plan of salvation. The final narrative most hear on Christmas Eve is a blending of Matthew and Luke. Which story do you prefer to hear? Which is most meaningful for you?

Don’t be afraid. These are good words for such a time as ours, which is steeped in fear and anxiety. Many have just cause for fear, as the economy, their health, or the simple task of drawing water is harder and harder. Anyone reading SSCSJ is not “fearful” about when they will eat again or how to keep the heat on at home. Some may be “afraid” about the future of a job or how to pay for healthcare. Fears, like the “sins” in the great prayer (the Lord’ Prayer), are things we don’t think about too often nor confess (or vocalize), so they don’t have the power to control. Fear can manipulate humans into decisions about fight or flight, if our rational selves, our thinking part of the brain, does not kick in and do its job. Fear can blind us from doing the good we know to do, acting only in our self-interest. That is the irony of the bell ringers outside stories this time of year. Maybe that is why the angel tells Joseph (like the angel to the shepherds in Luke), “Don’t be afraid.”9 Don’t hear this news and determine your next steps based on fear.

What does your name mean? Do you know? Does it have a meaning other than being a family name? The angel tells Joseph to name this baby, who was not his, but who he was to claim as his own, and to do something outside the norm in his culture.

The command has echoed through the centuries from generation to generation, right up to and including our present generations: name him, name him, name him. What do we name him? Simple, we name him Jesus. But Jews and Muslims name him Jesus, too. However we understand incarnation—as a once-for-all event in Jesus or as descriptive of the way God is always present in the world—it is how we name Jesus that either makes him determinative in our lives, or not. So . . . do we name him Immanuel? Do we say that God was so present in Jesus that Jesus re-presents God to us in a unique way? To name Jesus “God-With-Us” is, after all, to say something of that nature—that, in Jesus, God is with us in a specific way. The question, then, is how to

Revised Common Lectionary Year A - SSCSJ

9 Zechariah and Mary, the mother of Jesus, are also told, admonished, “Don’t be afraid.”

respond. If a God-infused Jesus means that Jesus relates to people and power a certain way, then surely that is a way we are to follow.10

We don’t know if Joseph woke up in a cold sweat, took a walk, and thought about his dream. What we know is that he risked shame and did not send Mary away.

So Matthew prepares us right at the edge of Christmas. He gives us an angel's message in a dream that is beyond our control or expectation. He tells us that it is God's Spirit who makes all things new through this baby, and he names the baby twice. The baby is named Save, and Jesus saves from all that kills and is flat and sad. He names the baby God is with us, and we are not alone. Notice that this story does not ask us to do anything. But I believe it invites us to be dazzled. It invites us to ponder that, while our world feels unsavable, here is the baby named Save. Our world and our lives often feel abandoned, and here is the baby named God with us. So we are to be ready to have our lives and our world contradicted by this gift from God.11

It is the fourth Sunday of Advent. Are you ready? Immanuel, don’t be afraid!

Ideas• This is an opportunity to talk with the children about the two birth stories of Jesus. You

may want to use a storyboard, as a way of comparing the Matthew and Luke texts, so the children can see how the two stories merge into the one that they will hear on Christmas Eve, Christmas Sunday, and Epiphany. Why two stories? Which one do you like best?

• It is the fourth Sunday of Advent. Do the children feel ready for Christmas? What does being “ready” mean, and how has Advent helped them prepare? What more do they need to do?

• If you have an older group on the sacred steps, you might consider talking with the children about the words of the angel, “Don’t be afraid.” Be careful with your words, as many, many things frighten children, but it would be interesting to see if they have ideas about why Joseph or the shepherds would have been afraid.

• You could also consider talking with the children about the meaning of their names, as a way of introducing them to the name, Immanuel. How are the children, and everyone sitting in your worship space, a sign of Immanuel?

Revised Common Lectionary Year A - SSCSJ

10 Jeanyne B. Slettom, “Lectionary Commentary”, Process & Faith, December 19, 2010.

11 Walter Brueggemann, “A New World Birthed”, Day1.org, December 19, 2004.

Embedded Links•“The Last Temptation of Christ”•http://www.imdb.com/title/tt0095497/•Orthopraxy v. Orthodoxy•http://www.religioustolerance.org/gray01.htm•Slettom, “Lectionary Commentary”•http://www.processandfaith.org/lectionary/YearA/2010-2011/2010-12-19-Advent4.shtml•Lange, “Commentary on the Second Reading”•http://www.workingpreacher.org/preaching.aspx?lect_date=12/19/2010•I Like Myself•http://storypath.wordpress.com/2010/12/03/lectionary-links-sunday-december-19/•Brueggemann, “A New World Birthed”•http://day1.org/622-a_new_world_birthed

Revised Common Lectionary Year A - SSCSJ

Christmas 1AThis is the first Sunday of Christmastide, also called the 12 days of Christmas, it is the time between Christmas Day and Epiphany. The drama of Jesus of Nazareth begins again, as we visit the new parents and infant. Some of us are neighbors and bring gifts immediately, and others have some distance to travel. If your congregation begins singing “Christmas” hymns (carols) this Sunday, consider bringing your hymnal to the sacred steps and craft a children sermon by helping the children understand the difference between a “Christmas” carol and an “Advent” hymn.

Psalm 148With many churches singing “Joy to the World”, “Hark the Herald Angels Sing”, and other joyous songs on this Sunday after Christmas, it is easy to see why the Lectionary reading is a “Hymn of Praise”. Ps 148 is an invitation to all of creation to celebrate with exuberance their Creator. From the heavens to the depths of the sea (vv 1 & 7), let God’s praises rise; from the heavenly bodies to the lowliest worm that creeps in the dirt (vv 3 & 10), let God’s glory be celebrated! From the richest and most powerful (v 11) to the vulnerable and young (v 12), God’s name is to be exalted (v 13)! The words of Ps 148 call for music of celebration and triumph. God has created all that we see and all that we do not see. God has done great things for God’s people, of particular interest in this psalm – for Israel.

The last verse of the psalm mentions God’s raising-up a “horn” for God’s people, which some Christians irresponsibly claim is a reference to (“prediction” of ) Jesus. Not only is this claim disrespectful to the biblical text and to the Jewish community from whom we receive these psalms, it shows a complete disregard, or ignorance, of what the text actually says. The Hebrew word translated as “horn” in the NRSV, qaran, does denote a literal “horn” of an animal, in particular of a ram. These horns were often used as flasks for oil or water, and they were used as sounding instruments (e.g., the Shofar, blown to announce religious holy days, originally is thought to have been a ram’s horn). However, as a metaphor, the “horn” was a symbol of strength or dignity, sometimes referring to a person (e.g., a ruler or a warrior). This psalm could be celebrating that God has provided Israel with a great ruler (maybe someone like Josiah), or it could be proclaiming that God has returned to the people a sense of dignity or self-worth. This assurance would have been very important for those who had experienced defeat and exile, who knew what it was like to be the laughingstock of other nations. In the presence of the LORD, Israel recognizes their inherent worth as humans created in the Divine image and in covenant relationship with God and neighbor.

As we stand on the threshold between Christmas and the New Year, what do we need to hear/see/understand in order to know our own value in God’s presence? Just as important, what do we need to hear/see/understand to respect the inherent worth of all people and of all creation? How has God reminded us of these important claims? Is that what a newborn child shows us? In the innocence and vulnerability of a baby (born 2000 years ago or born 2 minutes ago), we are confronted with the grand proclamation of God with Us (Immanuel). That is certainly a motivation to praise. Ps 148 also echoes within the angels’ song, “Gloria in excelsis deo!”

Revised Common Lectionary Year A - SSCSJ

Ideas• This is an opportunity to talk with the children about the last five psalms and the ways they

help us learn how to, why, and when to praise the Lord. Sometimes the writers of the stories in the bible borrow words, ideas or similar ideas from other biblical texts. Psalms 146-150 are an example of this. Can you find echoes of other biblical texts within Psalm 148? You could share those with the children and ask what they hear that sounds familiar.

• If you did not focus on Ps 150 earlier this year for the children’s sermon, this is an opportunity to do so, coupled with Ps 148, by creating a symphony of praise. Ps 150 picks up this idea and adds instruments as part of the praise offered to God. If you can put together your own symphony of instruments, even a kazoo, you could create your own “praise band” on the sacred steps. Ask the children: “Tell me some things we should praise God for or about?” After each one is named, make a joyful noise with your new praise band. You could finish by asking a member of the congregation to read Psalm 150 and allow it to serve as the crescendo of your praise.

• If you have an older group, you might consider talking with the children about how creation praises the Lord. What would they say if you asked, “Girls and boys can you help me understand how a rock or maybe your pet at home praises God?” One could talk about how being who God created you to be is a way of praising the Lord.

Isaiah 63:7-9 (For a mature theological audience. No ideas for this text.) This week’s Lectionary choice from Isaiah is an example of serious proof-texting.1 In the history of Christian biblical interpretation, Isaiah passages have been mistreated in this way countless times, especially at Advent/Christmas and Lent/Easter.2 In this case, the Lectionary committee took 3 verses out of Isa 63 (vv 7-9) that have this acclamation about God’s redeeming God’s people by a savior that was “God’s presence” (v 9). It would seem that the intended parallel would be to equate Jesus with this “savior”; however, that is certainly not what the prophet meant nor was that what the people living in Jerusalem during the 5th century BCE needed to hear: a savior will be born in 400 years. Even worse, though, than this “Christianizing” of the reading is that this selection completely ignores the literary context of the passage. Isa 63 begins with a graphic description of how God destroyed Edom (one of Israel’s enemies), returning with the Divine robes red with the blood of “vengeance” (vv 2, 4, & 6). Now, that’s a beautiful image for the Sunday after Christmas!

The remainder of the chapter is part of a larger lament that runs through Isa 64:12. All we get to read in the Lectionary’s choice are the opening three verses, where the community remembers the saving acts of God in the Exodus from Egypt by the “savior” Moses. What we miss are the lengths to which the post-exilic “Israel” goes to in order to recount the ways that their ancestors experienced God’s salvation (e.g., in the wilderness). The lament goes on, then, to ask: “Where are your zeal and might (now God)” (v 15b)? As the Jewish community struggled to put their lives back together, after the tragedies they had experienced (i.e.,

Revised Common Lectionary Year A - SSCSJ

1 “Proof-texting” is the practice of pulling a scripture passage completely out of context, in order to make it say what one “wants” it to say. In this process, the original setting and the surrounding texts are ignored, so the one selecting can “prove” a particular theological claim or intention.

2 For more information about Christian abuse of the prophetic texts of the 1st Testament during Advent, and how to prevent such misuse, see SSCSJ for the first Sunday of Advent (11/28/10).

destruction of the Temple, the Babylonian exile), they still had doubts about God’s presence and God’s faithfulness. They had heard of all the miraculous deeds God had done to save their ancestors, and they wanted to know why God was not granting them that same salvation. “(Where are) the yearning of Your heart and Your compassion (God)” (v 15b)? The community requests (demands?) that God come to their rescue as well. “O that you would tear open the heavens and come down . . . to make your name known to your adversaries, so that the nations might tremble at your presence” (vv 1-2)! In a final, exacerbated plea, the lament cries out, “After all this, will you restrain yourself, O LORD” (v 12a)?

So, what do we do with this snippet from Isa 63? It is irresponsible to preach/teach this text without acknowledging the larger lament of which it is a part. While these opening words sound comforting and hopeful, they cannot be read without the ensuing questions about God’s presence in very present times of suffering. In recognizing the lament form of Isa 63:7-64:12, we should note that it is one characteristic of a this form of prayer to contain words of assurance/praise, although they usually come after the ones praying have demanded God’s attention and described what is wrong with their experience of the world. In a typical lament, the claims like those made in vv 7-9 serve at least two functions. First, they provide reassurance to the suffering community that God is faithful and cares about God’s people. Second, and perhaps less theologically appealing, they hopefully “soften-up” the Divine through flattery and statements of trust, similar to the child who tells his mother how pretty she looks before asking for an extra cookie or confessing to a broken lamp. It is interesting that, in this lament, those words of promise and cajoling come first. Perhaps, after all that the post-exilic community has been through, they want to be certain to get on God’s good side before questioning God’s inaction? Buttering-up the deity can only help their cause. Or, maybe this approach is due to the fact that the simple act of praying takes faith, and if one lacks that primer, it can be easier to start with a basic recitation of the past in order to build-up the confidence to say what needs to be said? Have you (or someone you know) ever been in such a state of doubt that you could not even begin to pray? Sometimes, recounting how we’ve seen God at work in others’ lives is what we need in order to find our own voice.

As you reflect on Christmas and the past year, where did you see God’s “gracious deeds” (v 7)? Have you heard, or felt, God’s claim on you as one of “my people” (v 8)? Was this a season of experiencing God’s redemption for you or for your congregation? As you celebrate the blessings in your life, or your congregation’s life, who are the people who need to move on with the lament, naming their suffering and wondering where God is? How can the church provide the testament of faith that these people may need in order to find their own voice in prayer? The concern may be whether we will allow them to ruin our feelings of “comfort and joy”. Or, will we try to silence their complaints by continuing to chant praises for God’s real presence in our lives? In 2011, how can you encourage the unspoken laments that are on the tongues of too many people in our world? How will you be a bearer of God’s salvation to their broken lives?

Revised Common Lectionary Year A - SSCSJ

Hebrews 2:10-18 (For a mature theological audience. No ideas for this text.)How do you relate to Jesus? What do you mean when you say, “I accept Jesus as my personal Lord and savior?” How can a “Lord” or “savior” also be a sibling or a friend? What do you mean when you call Jesus the Christ for your life or for the world? These are underlying questions for the writer of Hebrews, who is also explaining the divinity of Jesus, while making an argument for keeping the faith in the hard times of life.

This passage offers four ways of looking at Jesus and ourselves. When preaching, ask who you are preaching to: people in need of a future, people in need of belonging, people held captive by powers beyond themselves or sinners in need of atonement? In any congregation, all of these people will be present. It is easy for a preacher to fall into the habit of addressing only one situation. But this Scripture passage gives us a number of ways to look at ourselves and at Jesus. Each addresses different aspects of life. Scripture gives us the gospel in multiple dimensions. Good preaching will do the same.3

History is full of stories, mythical and factual, of humanity returning to old scripts (ways of being or behaving) in hard times, even when the lessons of history teach that the old ways are not always the right ways. Here in the 21st century, humanity still seeks to find and absorb the wisdom of knowing which lessons of history best translate into the language of the hyper-change that dominates our context that is increasingly more divided by wealth, technology, political ideology, poverty, and religion. Awash in our divisions, we share common experiences: birth, suffering, joy, and death. The writer of Hebrews, like other second generation believers, focuses on common experiences as a way to understand the incarnation of God, experienced in Jesus, and the function of Jesus in God’s salvation story. It is Christmas tide. How has Advent and Christmas day altered your old ways of being or behaving? How has the birth of a little one into your midst altered your understanding of common experiences: birth, suffering, joy, and death?

Ask yourself, as you listen to the prophecies of Advent and to the stories of Christmas, whether your attitude toward death has changed; whether you are any longer in servitude to the fear of death; and whether you can stand the image of your own death. Do not deceive yourself about the seriousness of death -- not death in general, not the death of somebody else, but your own death -- by nice arguments for the immortality of the soul. The Christian message is more realistic than those arguments. It knows that we, really we, have to die; it is not just a part of us that has to die. And within Christianity there is only one "argument" against death: the forgiveness of sins, and the victory over Him who has the power of death. It speaks of the coming of the Eternal to us, becoming temporal in order to restore our eternity. The whole man [sic] is mortal and immortal at the same time: the whole man [sic] is temporal and eternal at the same time; the whole man [sic] is judged and saved

Revised Common Lectionary Year A - SSCSJ

3 Craig R. Koester, “Commentary on the Second Reading”, WorkingPreacher.com, December 30, 2007.

at the same time, because the Eternal took part in flesh and blood and fear of death. That is the message of Christmas.4

Matthew 2:13-23Caution: study and preaching of this portion of the birth narrative can wreck your Christmas spirit. The Lectionary leaps ahead in the story for this Sunday between Christmas and Epiphany. Next week, the story moves back in time to explain the “why” behind Joseph’s dream sequences and identifies the “they” referenced in the opening verse. Matthew’s account of Jesus’ birth narrative is a drama that depicts Jesus as the next Moses-like leader of the people. The author of Matthew lifts the plot of Moses’ story and rewrites it for his context. First and second generation Jewish believers would have made the connection naturally, given Matthew’s attention to details that would remind the people of a story they already knew. If you do not read the patent of nobility that opens this gospel, Matthew’s birth narrative of Jesus is brief, and the reader, or hearer, must be reminded that time passes. The second chapter opens, “In the time of King Herod, after Jesus was born in Bethlehem . . .” Our experience of the story on Christmas Eve omits the passage of time, as if the trip from Nazareth to Bethlehem was a direct flight; the shepherds had a short walk from the fields into Bethlehem; and the train the wise men caught was delayed in Jerusalem, so they had time to chat with Herod, royalty to royalty. It is a challenge for modern believers to embrace the passage of time though we recognize that times are every changing. Our culture uses time in an objective sense: “time is money,” “make time or take time,” “quality time.” Matthew’s story highlights God’s own time and providence, ensuring that this little one and his family are protected, are guided by the help of strangers, and settle down, twice, so Jesus can grow up.

When we revisit the story, this first Sunday after Christmas Day, the wise men have come and gone. We don’t know how the gifts they brought helped Mary and Joseph. Did they use them, sell them to help with expenses, or keep them as a rainy day fund? Did another stranger help them get out of the manger and into better housing? Joseph returned to Bethlehem to be counted, so he must have extended family in the area. Where is Joseph’s extended family, and why don’t they help? None of that is important to the author. Instead, the text leaps forward in time to another dream sequence, involving Joseph, an angel of the Lord, and what the family will do next. Here, the story is often sanitized.

Herod represents the dark side of the gospel. He reminds us that Jesus didn't enter a world of sparkly Christmas cards or a world of warm spiritual sentiment. Jesus enters a world of real pain, of serious dysfunction, a world of brokenness and political oppression. Jesus was born an outcast, a homeless person, a refugee, and finally he becomes a victim to the powers that be. Jesus is the perfect savior for outcasts, refugees, and nobodies. That's how the church is described in scripture time and time again - not as the best and the brightest - but those who in their weakness become a sign for the world of the wisdom and power of God.5

Revised Common Lectionary Year A - SSCSJ

4 Paul Tillich, “The Destruction of Death”, The Shaking of the Foundations, Charles Scribner's Sons, Chapter 21, 1955. Found at Religion-Online.org.

5 Joy Carroll Wallis, “Putting Herod Back Into Christmas”, Sojourners, 2004.

Some translations use the word “destroy” instead of “kill” to describe Herod’s intent and actions. It is an interesting difference: destroy v. kill. You might kill a person, but how does one destroy (discredit) an idea, force, or movement? Our culture knows something about the importance of credibility and has an industry profiting from discrediting persons, ideas, and movements.

The answer is not to try to squeeze the essence out of the rich allusions of the text in the hope of producing some kind of statement of meaning reduced to words and definitions. These stories invite us to play, but we need to play them over into our own territory. To the sensitive imagination the threatened ruler absurdly massacring the helpless has allusions to events in our own age. Matthew, is, after all not telling us about the baby and not just telling us about the past history of the adult Jesus but also reflecting the pain which his own community has faced. This pain belongs in the Christmas season if Christ is not to be trivialized. We have our stories of infants stolen from their families.6

Does the sentimentalism of Christmas or the sanitizing of this story discredit what Jesus grows up to be or what Jesus can mean in your living? How might the teachings of Jesus be even more relevant, if Christianity focused less on divinity, heaven or hell, and more on the systems that destroy Immanuel and discredit “love God and love your neighbor as yourself”?

Why Rachel?  The ancient rabbis tell a story (midrash) of God’s response to this pivotal tragedy in Judah’s history. Jeremiah, they say, called up Moses from his grave, who in turn called the patriarchs to bear witness as the exiles left their homes. Each of them responds with indignation.

“Lord of the world, I did not protest but willingly let myself be bound on the altar and even stretched out my neck beneath the knife. Will you not remember this on my behalf and have mercy on my children?,” Isaac protests. (Rachel, by Samuel Dresner, Fortress Press).

God is not moved, not by Abraham or Isaac or Jacob or Moses himself, until finally Rachel stands before God, and her words alone turn the tide. Although Rachel is a biological ancestor for only two of the original twelve tribes, she is recognized in Jeremiah as mother of all, and even God has to respond to her insistent plea for mercy. Fairness has nothing to do with it; it is the promise of one parent to another: your children will come back.7

Revised Common Lectionary Year A - SSCSJ

6 William Loader, “Christmas 1”, First Thoughts on Year A Gospel Passages from the Lectionary, December 26, 2010.

7 Pam Fickenscher, “Remembering Rachel: The Slaughter of the Innocents”, Journey with Jesus: Notes to Myself, December 24, 2007.

Ideas• Caution: telling this story may frighten children and confuse them about the celebration of

Christmas. But, here in the 21st century, it is important for the children to understand that, in their town and on the other side of the world, there are dangers lurking for people, even for children. This generation of children may be more aware of the dangers than you know. Caution and care is required if you ask them about those dangers. The world that Jesus was born into is not so much different from the world the children live in today. Does your congregation’s celebration of Christmas include helping others? You could highlight that outreach work to those, unnamed my Matthew, who must have helped Joseph, Mary, and Jesus get out of Bethlehem and travel to Egypt.

• Epiphany is coming and with it a visit from neighbors from the east. The text for today does not include the wise men, but you could create two weeks of children’s sermons from that story and talk with the children about the magi by introducing their characters and finding out what the children know about them. Then, next week you could talk with the children about the gifts the magi brought and what those meant in that context. What would be equivalent to those gifts today? What gifts will the children bring this year as a follower of Jesus?

Embedded Links•Koester, “Commentary on the Second Reading”http://www.workingpreacher.org/preaching.aspx?lect_date=12/30/2007&tab=3•Tillich, “The Destruction of Death”http://www.religion-online.org/showchapter.asp?title=378&C=86•Religion-Online.orghttp://www.religion-online.org/•Wallis, “Putting Herod Back Into Christmas”http://www.sojo.net/index.cfm?action=news.display_archives&mode=current_opinion&article=CO_041222_carroll_wallis•Loader, “Christmas 1”http://wwwstaff.murdoch.edu.au/~loader/MtChristmas1.htm•Fickenscher, “Remembering Rachel: The Slaughter of the Innocents”http://www.journeywithjesus.net/Essays/20071224JJ.shtml•Journey with Jesus: Notes to Myselfhttp://www.journeywithjesus.net/index.shtml

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! Advent Wreath Liturgy

The star image was created by Emily Nichole Artz, for The Nativity Through Children’s Eyes, contest sponsored by The Marian Library/International Marian Research Institute, 2006-2007. Used by permission.

Advent 1: Hope - Advent Wreath Liturgy Co-Authors by Rev. Dr. Lisa Davison & Rev. Michael Davison, 2009. !Scripture Reading: Isaiah 7:10-16!10Again the Lord spoke to Ahaz, saying, 11Ask a sign of the Lord your God; let it be deep as Sheol or high as heaven. 12But Ahaz said, I will not ask, and I will not put the Lord to the test. 13Then Isaiah said: “Hear then, O house of David! Is it too little for you to weary mortals, that you weary my God also? 14Therefore the Lord himself will give you a sign. Look, the young woman is with child and shall bear a son, and shall name him Immanuel. 15He shall eat curds and honey by the time he knows how to refuse the evil and choose the good. 16For before the child knows how to refuse the evil and choose the good, the land before whose two kings you are in dread will be deserted.!!Reader: Immanuel – in the 8th century BCE, King Ahaz of Judah was faced with the most important decision of his life.  The Assyrians were on their way to conquer Egypt, and to get 1

there, they had to go through Israel and Judah. Ahaz was being pressured to join a coalition of 2 smaller nations that planned to fight against the Assyrians, which was a losing cause. Another option was for Ahaz to become a vassal of Assyria in hopes that they would show mercy to Judah rather than utterly destroy it. The prophet Isaiah was sent with a message from God: Trust in the LORD and not in human might. As a sign of hope for the king, Isaiah pointed out a young woman great with child and told Ahaz that the child to be born was a reminder of God With Us.!!Reader: Immanuel – in 1st century CE Palestine, the early followers of Jesus, including the writer of the Gospel of Luke remembered these words from Isaiah and found in them a description of what they had experienced in the life and teachings of the man from Nazareth. His words and deeds were a reminder of God With Us.!!Light the candle. (one of the three purple candles)!!Reader: Immanuel – in 21st century CE (add your city or town), we have gathered to hear the stories of our faith. We know the words of the 8th century prophet and of the 1st century gospel writer, yet we still need a reminder of God With Us. What will it look like this year? Today we embrace Advent, a time of waiting, by lighting a candle as a sign of our hope that the spirit of Immanuel will overwhelm our hearts and be birthed in our living, anew.!!Prayer - paraphrase of Psalm 25!O Lord, as we begin the Advent journey to Bethlehem, we ask that You make Your ways known to us. Light our path with these candles. Lead us in Your truth and teach us. For you are the God of our salvation; for You we wait all day long. Bless us, that integrity and uprightness will preserve us. We wait for You. Amen.!!

Suggestions from the !Chalice Hymnal!

Sing one verse each week either before or after the wreath liturgy!!“One Candle is Lit” # 128!“When God Is A Child” # 132

� BCE, before the common era, and CE, common era, are a modern designation for the often used BC/1

AD notation with dates. These are less Christian-centric date notations. Click here for further explanation about the significance of their use or email Dr. Davison a question about the use of these date designations.

Advent 2: Peace - Advent Wreath Liturgy !Litany:!Reader: The journey to Bethlehem continues as we light a second candle. God’s Peace be with you.!All: Immanuel, God with Us, in hope and our search for peace.!Reader: The word, shalom, is often used as a synonym for peace. In this instance, the understanding of peace as being more than just the absence of war rings very true. Shalom embraces personal wholeness and health. Shalom seeks the well being and personal fulfillment of everyone. Shalom embraces justice, reconciliation and nonviolence. Shalom is a word with deep meaning, a word that does not translate easily into English. Shalom might be better understood as “wholeness”!All: Immanuel, God with Us, in hope and our search for peace.!Reader: Shalom is the experience of being in right relationship with God, which would mean that you see yourself and your neighbors as God does: inherently good and worthy of respect. Such a state of being would make violence impossible because each person would be valued as an image of the Divine in the world.!All: Immanuel, God with Us, in hope and our search for peace.!Reader: God’s desire for the world to know shalom is perhaps most clearly envisioned in the words of Isaiah of Jerusalem (chs 1-39), the pre-exilic prophet who addressed the nation of Judah in the 8th century BCE. In Isa 2:1-4, we are given a description of how life will be, when God’s mission to establish shalom is realized, when weapons will be turned into farming tools, no longer instruments of destruction but of productivity. Weapons will not be necessary because there will be no more war.!All: Immanuel, God with Us, in hope and our search for peace.!!Light the second candle. (if the first candle is not lit, light it first before the second).!!Scripture Reading: Isaiah 2:1-4 [NRSV, altered to allow for the infinite nature of God to be more accurately represented.]!!The word that Isaiah son of Amoz saw concerning Judah and Jerusalem. 2 In days to come the mountain of the LORD's house shall be established as the highest of the mountains, and shall be raised above the hills; all the nations shall stream to it. 3 Many peoples shall come and say, "Come, let us go up to the mountain of the LORD, to the house of the God of Jacob; that the LORD may teach us the LORD’s ways and that we may walk in the LORD’s paths." For out of Zion shall go forth instruction, and the word of the LORD from Jerusalem. 4 The LORD shall judge between the nations, and shall arbitrate for many peoples; they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more. !!!

Prayer!God we pray for shalom:!We remember those we consider our enemies and pray for those that call us enemy;!We remember the injustice in our community and pray that our living will be a model of justice;!We remember the moments when shouting and anger were silenced by mercy and compassion;!We remember that, “if we have no peace, it is because we have forgotten that we belong to each other.”  Lord, for our world, our Church, and ourselves we ask, hear our prayer for 2

shalom. Amen.

� A saying of Mother Teresa, 1910-1997.2

Advent 3: Joy - Advent Wreath Liturgy !Litany:!Reader: The journey to Bethlehem continues as we light a third candle. God’s Joy be with you.!All: Immanuel, God with Us, in hope, in peace, and in the experience of Joy.!Reader: Rejoice in God always, and again I say, rejoice. Believe that God desires for you to know joy.!All: Immanuel, God with Us, in hope, in peace, and in the experience of Joy.!Reader: Angels, a multitude of heavenly hosts appearing in the night sky? It was a good thing that all the shepherds witnessed this amazing sight; otherwise, no one would have believed it. Things like this don’t just happen every day. It would scare anybody. “Don’t be afraid” – the first words spoken by the angel, words of comfort to a weary bunch of shepherds. Yet, the best news was what followed next. The in-breaking of God’s love for the world had once again taken place.!All: Immanuel, God with Us, in hope, in peace, and in the experience of Joy.!Reader: Let us open our lives to the possibilities for joy that God provides for us. We will worship God in hope, and peace, and joy.!All: Immanuel, God with Us, in hope, in peace, and in the experience of Joy.!!Light the third candle. (if the first and second candle are not lit, light them first before the third).!!Scripture Reading: Luke 1:46-55 (translated by Rev. Dr. Lisa W. Davison)!"My soul magnifies the Lord, !

and my spirit rejoices in God my Savior, !For the Lord has looked with favor !! on the lowliness of God’s servant. !Surely, from now on all generations will call me blessed; !For the Mighty One has done great things for me, !! and holy is God’s name. !The Lord’s mercy is for those who fear God !! from generation to generation. !The Lord has shown strength with the divine arm; !! God has scattered the proud !! in the thoughts of their hearts. !The Lord has brought down the powerful from their thrones, !! and lifted up the lowly; !The Lord has filled the hungry with good things, !! and sent the rich away empty. !The Lord has helped God’s servant Israel, !! in remembrance of God’s mercy, !According to the promise the Lord made to our ancestors, !! to Abraham and Sarah, and to their descendants forever." !!Prayer (adapted from a prayer from processandfaith.org)!Loving God, we open ourselves to you, trusting that this is how you made us: you created us for joy-filled hearts and lives. Show us the creative power of hope. Teach us how to live in the peace that comes from justice. Amen.!!

Advent 4: Love - Advent Wreath Liturgy !Litany:!Reader: The journey to Bethlehem continues as we light a fourth candle. God’s Love be with you.!All: Immanuel, God with Us, in hope, in peace, in joy, and Love.!Reader: God created you with the capacity for love. Trust in God's good will for all of creation and open yourself to God's transforming love.!All: Immanuel, God with Us, in hope, in peace, in joy, and Love.!Reader: The shepherds believed, they went, they found, and they returned. But they were not the same. What they had witnessed on the hillside and in the manger revealed to them what they had never fully embraced. They were even more aware of God’s presence in their own lives and in the world around them. This made real to the shepherds the words – God With Us.!All: Immanuel, God with Us, in hope, in peace, in joy, and Love.!Reader: There it is on the horizon. Can you see it? It is coming into sight: Bethlehem. We have heard the great news. We have seen God at work in ordinary and extraordinary ways. The angelic chorus tells us “Do not be afraid.” Come, let us go to Bethlehem and see this thing which the Lord has made known to us. Along the way, may our eyes, hearts, ears, and minds be open to new signs of God’s love. May this journey inspire us to share that love, so that all the world will know the fullness of Immanuel!!All: God be with Us, in hope, in peace, in joy, and Love.!!Light the fourth candle. !(if the first, second, and third candles are not lit, light them first before the fourth).!!Scripture Reading: Luke 2: 8-15!In that region there were shepherds living in the fields, keeping watch over their flock by night. Then an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were terrified. But the angel said to them, ‘Do not be afraid; for see—I am bringing you good news of great joy for all the people: to you is born this day in the city of David a Savior, who is the Messiah,* the Lord. This will be a sign for you: you will find a child wrapped in bands of cloth and lying in a manger.’ And suddenly there was with the angel a multitude of the heavenly host,* praising God and saying, ‘Glory to God in the highest heaven, and on earth peace among those whom God favors!’!

When the angels had left them and gone into heaven, the shepherds said to one another, ‘Let us go now to Bethlehem and see this thing that has taken place, which the Lord has made known to us.’!

PrayerWe give thanks, O Lord, that Your love for creation is imprinted on our lives and that your spirit fills the air we breath. Just as Mary wrapped Jesus in swaddling clothes, we pray that your Love, O God, will enfold us, giving us the strength to face life in all of its ambiguities. Amen.!

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Advent 5: Christ - Advent Wreath Liturgy On Christmas eve we suggest dividing the birth narrative between three distinct ages: a young person (elementary school age), a middle age person, and an older or the oldest member of your congregation that will attend worship. !!Voice 1 - Luke 2:1-7!In those days a decree went out from Emperor Augustus that all the world should be registered. This was the first registration and was taken while Quirinius was governor of Syria. All went to their own towns to be registered. Joseph also went from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was descended from the house and family of David. He went to be registered with Mary, to whom he was engaged and who was expecting a child. While they were there, the time came for her to deliver her child. And she gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn.!!Voice 2 - Luke 2: 8-15!In that region there were shepherds living in the fields, keeping watch over their flock by night. Then an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were terrified. But the angel said to them, ‘Do not be afraid; for see—I am bringing you good news of great joy for all the people: to you is born this day in the city of David a Savior, who is the Messiah,* the Lord. This will be a sign for you: you will find a child wrapped in bands of cloth and lying in a manger.’ And suddenly there was with the angel a multitude of the heavenly host,* praising God and saying, ‘Glory to God in the highest heaven, and on earth peace among those whom God favors!’ When the angels had left them and gone into heaven, the shepherds said to one another, ‘Let us go now to Bethlehem and see this thing that has taken place, which the Lord has made known to us.’!

Voice 3 - Luke 2:16-20!So the shepherds went with haste and found Mary and Joseph, and the child lying in the manger. When they saw this, they made known what had been told them about this child; and all who heard it were amazed at what the shepherds told them. But Mary treasured all these words and pondered them in her heart. The shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.!Litany:!Reader: With the shepherds we come to Bethlehem to see Immanuel, God with Us. !All: Immanuel, God with Us, in hope, in peace, in joy, and Love.!Reader: We light the Christ candle proclaiming that hope, peace, joy, and love are alive, birthed in our hearts anew tonight.!All: Immanuel, God with Us, in hope, in peace, in joy, and Love.!Reader: And we return to our neighborhoods, jobs, and homes giving thanks to God for what has been made know to us.!All: Immanuel, God with Us, Jesus, whom we call Christ, is born!!!Light the Christ candle. (if the first four candles are not lit, light them before lighting the Christ candle).!!!!

Prayer!Loving God, we open ourselves to you, trusting that this is how you made us: you created us for joy-filled hearts and lives. Show us the creative power of hope. Teach us the peace that comes from justice. Bless our worship and the sharing of the bread and cup fill that they will us with the kind of joy that cannot be contained, but must be shared. Amen.!!Suggested Hymn or Anthem: “Her Baby, Newly Breathing”.Lyrics by Brian Wren, 1987. Music by Hal H. Hopson, 1983. Chalice Hymnal, #158.