Talking to young people about life and legends and leaving a legacy.
Yesterday the world lost a legend. Kobe Bryant was a legend on the basketball court as well as in his daily life. We are shocked. I was on the phone with my son when he said I think Kobe died in a helicopter accident. I said, “Are you sure? It’s probably a hoax.” But unfortunately, a quick Google search confirmed the tragedy. Shocked.
I’m sure we are all asking the questions. Why? Why would God take him when he was so young? Take his daughter? Take the other parents and children in the helicopter as well? Good people gone so quickly. It doesn’t seem fair. So what do you say?
The honest answer…I…don’t…know. There is just no answer. It’s a question we ask every time we lose someone. And, we are not God. However, we know that God is good, and that there is more to our lives than this world. We must find the positive in everything that happens. When we are focused on finding good, we begin to heal. Somehow we need to cling to the idea that our lives have a purpose. We must celebrate the lives of those around us, taking advantage of every moment and being present with the people we care about the most.
When talking about losing a legend, like Kobe, it’s helpful to talk about legacy with young people. What is the legacy that Kobe will leave behind? What are his accomplishments that the world will always remember? What kind of things can we do on a regular basis in our own lives that help us to leave our own legacy? When we experience loss, it is often a time for us to readjust our own priorities.
No matter if you live or work with young people, make sure you are having the conversation. It is through discourse that we are able to process our emotions. Give teens and young adults the opportunity to express what they are feeling. Allow them safe places to ask the hard questions. And be OK with not having all the answers. Sometimes we just don’t understand, and don’t have the words to make it better.
Praying for Bryant family and for the families of those who were with him.
“Trust in the Lord with all your heart. Do not depend on your own understanding,” ~Proverbs 3:5
We will spend the next couple of weeks looking at the gospels and the beginning of the New Testament or Christian Testament.
Over the next several weeks, we’ll be looking at the gospels and the life/ministry of Jesus. It is important to understand that these are not the earliest or most raw accounts we have of Jesus’ life. In fact, Paul was our earliest New Testament writer and the most likely person to have actually met Jesus.
The gospels appear first because of their narrative structure, and they were given priority as the most thorough accounts of Jesus’ life, death and resurrection.
They are not in chronological order themselves. Mark was the earliest gospel, probably written sometime around 66-70 CE. Matthew and Luke were written somewhat later and almost certainly had the gospel of Mark available to them as they were writing their accounts (thus the many similarities and overlapping stories). The gospel of John was the last to be written, roughly around the turn of the first century and has relatively little in common with the other three in terms of content.
Matthew, Mark and Luke are the Synoptic gospels, each giving narrative account (“synopsis”) of Jesus’ life. John is quite different and does not take the same narrative approach.
It’s important to understand that no one was taking notes or making recordings as Jesus taught, healed, and traveled among the people. In that day, it was common for stories to be passed down by oral tradition and the stories of Jesus were no exception. Bear in mind that the literacy rate at this time in history was roughly zero, and everyday folks did not have access to paper, writing utensils or books. The bibles (Old Testament) in existence at that time would have been incomplete, meticulously copied on scrolls, and guarded carefully at the temple or synagogue to be read by an educated religious teacher.
All of the gospel accounts have come to scholars in fragments. We do not have a single, complete version of any of the gospels. Rather, fragments have been found over many years that have enabled scholars to piece together their best possible effort at a complete rendering of each book. There are many textual variants and differences between the various fragments, so biblical scholars do their very best to sort out copy errors (we can explain this) and determine which variations date to the earliest possible manuscript of each text.
General Talking Point(s):
Each gospel has a particular author, context, target audience and intent. Each gospel tells the story of Jesus a little differently, with a unique voice and with special things the author wishes us to understand about Jesus.
Often, it’s a waste of our energy to get very hung up on particular words or phrases because many have been subject to translation decisions and may even be one of several textual variants. Instead, we are wise to look at the “big picture” that each gospel paints about Jesus and to read each story for its “more-than-literal” meaning.
Podcast 16 – Birth Narratives & the Epiphany
Scripture Readings: Luke 2:1-20 & Matthew 1:18-2:12
Only two of the gospels (Matthew and Luke) contain a birth narrative.
We tend to roll these two stories into one rather implausible narrative for our Christmas pageants and nativities, but we lose much of the significance of each story by doing so. Matthew is all about honor and establishing Jesus as the new Moses/king of the Jews. Luke wants us to understand that Jesus is humble and is here for the humble, telling us a story in which shepherds are the first recipients of the good news.
These two gospels each contain a genealogy of Jesus, and they do not agree with each other. These genealogies are also part of the story, meant to establish Jesus’ lineage and tell readers something about his importance and place in history. They do not need to be understood literally or subjected to vain attempts to make them agree.
On Epiphany (often observed on the first Sunday in January), we essentially tell Matthew’s version of the story, in which wise persons from the East see a star in the sky and follow it to Jesus, bringing expensive gifts to honor him. These wise men travel right past King Herod (the real king at that time) to seek out Jesus, a story meant to establish Jesus as the king the people actually needed.
There are a number of elements of the birth narratives that are miraculous in nature, and some of these things have become stumbling blocks for contemporary readers. A good example is the notion of the virgin birth. In the interest of allowing folks to be fully informed, we must acknowledge that many powerful leaders at this time had virgin births attributed to them. It was written into the stories of kings and powerful people to establish their “special-ness” and give them an almost supernatural importance. We have to wrestle with whether the idea of the immaculate conception of Jesus was literally true or was a story told after his lifetime to establish his “special-ness” and tremendous importance to the people.
There are other elements of the birth narrative of Jesus that are questionable in their historicity. Though good records were kept at the time, there is no evidence that a census took place like the one described in Luke. It may have simply been a way to explain how Jesus could have been born in Bethlehem instead of his hometown of Nazareth. There is no evidence that King Herod actually killed all the young boys under a certain age, an event that would undoubtedly have been recorded. In all likelihood, King Herod was unaware of Jesus’ birth. The story serves as a way for Matthew to tell us that Jesus had come to establish God’s kingdom in direct opposition to the kings and kingdoms of this world.
Why have people combined all of the gospel material and attempted to make a single narrative about Jesus’ birth and early life? What do we lose by reading the stories this way?
If we take a look at Luke’s birth narrative, what does the author really want us to understand about Jesus? What about the author of Matthew? Are there truths that really hit home if we read each story on its own?
We just celebrated Epiphany, which means to “reveal,” and is the day we tell the story of the wise men. What are some of the truths Matthew wishes to convey with this story? What are some of the perceptions about the wise men that we have come to believe that are not in the gospels?
How does it feel to hear that some of the elements of our Christmas stories may not be literally (or factually) true? Does that really matter in terms of what we can learn about Jesus?
Why do you suppose Mark and John did not include birth narratives? Instead of supposing that they just forgot or didn’t care, what does the omission tell us about their understanding of Jesus?
We sit down with “Anna” an 18 year old from Generation Z (born 1999-2015, according to Barna research and here) who is open and honest about safety, isolation, anxiety, depression, faith, church and religion for her and her peers.
It is fascinating to hear how teens struggle with feeling safe and the anxiety that comes about because of the lack of feeling secure. We talk about how this has developed over the years. Generation X (born 1965-1983 according to Barna) may have helped contribute to this through our exposure to things such as, the missing persons on our milk cartons as school. “America’s Most Wanted” was a TV show that came out in the late 1980’s hosted by John Walsh whose son was abducted while at a department store, so we became very aware of the safety concerns and the “bad guys” who were out there taking children. Neighborhood Watch groups started popping up, and I remember there were signs that we put in our windows so that children knew where the safe homes were in case we needed a place while walking home from school. We were not afraid of mass shootings, but we still were aware of safety issues at a young age. Could we have manifested this fear into our own children? Think about how we felt after 9/11/01. If you had children then, or even after that tragic event, we are raising our children differently. Couple all of this with Columbine, Sandy Hook and Parkland, and there is no denying why Gen Z is anxious.
This podcast also addresses the fact that Gen Z has been labeled the most isolated. They spend plenty of time alone and in their rooms. We could argue this is no different than any teen in any generation before them. The difference now is they are never alone. There is a phone, computer or video game that allows teens to be connected to anyone in any place in the world. “Anna” suggests that she doesn’t believe she is isolated. However, she does acknowledge the difficulties of having her phone and social media at her fingertips 24/7.
Finally, we ask “Anna” about faith, church and religion. It is very interesting to hear her take on these subjects. While her opinion may not represent all of her peers, she does make some valid points that probably resonates with many.
Hopefully, this podcast will inspire you to reach out to teens or young adults in Gen Z. Ask them the questions and see how they feel about these or even other topics. Remember how important it was for you when you were a teen to have an adult listen to you? Give that chance to another young person. Allow them the opportunity to speak, share and maybe give solutions. Let us know what you learn!
Last week, Time Magazine, selected Greta Thunberg the Swedish teen climate activist as their Person of the Year. Since that announcement, people have been divided (no shocker for our country!) and criticizing the magazine’s decision. I find the banter and debate interesting. I wonder if it has to do with the political divisive topic or is it the fact that she is a teenager?
Let’s take politics out of this for a minute. Whether you agree with the choice, or think she is deserving or not, Greta is the third single female named with this honor. (Other women would be included in “groups” or in a group with men.) So, as far back as 1927, every year but three, men have been named. And now we have a female, and not just any female, but a teenager. This is significant because they have never given a teen the title.
If you live or work with young people, take a few minutes to talk about the impact of Greta’s work. Again, you may not agree with her stance or even that she is deserving, but think about the fact that she is a teenager. We all know, and remember when we were that age, that most teens believe the world resolves around them. So, there is a fine line to walk when engaging in this conversation, but young people need to feel empowered to change their world. Whatever the topic, whatever their passion, they need to know the love and support of the adults in their lives to believe they can do it.
In my vocation, I typically work with “churched” teens and young adults. So, I tend to encourage them to change the way the world sees us as Christians. Break the mold, stand up for what you believe in and let other see what it means to be a follower of Jesus. Or stand up for someone who doesn’t have a voice.
Young people today have an audience. The world does listen. Time Magazine even listens to them! Unlike the teens and young adults who were protesting the Vietnam War, today they have more resources, more money and more technology. They can change their world. Set them free to do just that.
This is the third week of Advent, and we continue on in our readings in Isaiah. We have to ask ourselves as we read about Isaiah’s prophecies what is the message God was sending and how is it relevant to us today? Be sure to read the scripture, listen to the podcast and ask yourself, or your small group these important questions as we wait and anticipate the celebration of the Birth of Christ.
Scripture Reading: Isaiah 35:1-10 (Advent lectionary) and Isaiah 53
The book of Isaiah has been (and is) tremendously influential in terms of our thinking about prophecy, about Jesus, about the Exilic period, and just in terms of scripture with which we are very familiar. We can start with some basic scholarly information. For example, most scholars understand Isaiah in two (or even three) parts: chapters 1-39 and 40-66 (or 40-55 and 56-66). While there are some unified ideas across the book, there are also distinct “voices” and themes.
Isaiah is one of the books most often used to illustrate sort of “magical predictions” about the coming of Jesus. We need to acknowledge that passages in Isaiah referred to more contemporary events and figures, and it has been in retrospect that we have chosen to interpret certain passages as predicting attributes of Jesus. (This does not deny that many of the attributes described are wonderful and certainly turned out to be aspects of Jesus’ character.) Isaiah 53 is a familiar passage, read often and rendered in many other forms (ie. Handel’s Messiah). This is a great passage with which to talk about who was originally being discussed in the passage, in what ways we can see parallels to Jesus, and in what ways the passage might be problematic when applied directly to Jesus.
Where have we seen/heard the use of Isaiah in classical music, art, poetry and pop culture? What are the positives and negatives of using Biblical imagery in these different contexts (think about other pop culture ways we use Biblical references…music, plays, TV shows)? Does it ever send unintended messages? Or, might it suggest new ways of approaching contemporary issues or problems?
One of the common themes we hear during the Advent season is the notion that God sent Jesus specifically to die for our sins. How do passages like Isaiah 53 seem to support this thinking? Is there anything of concern about this way of thinking (like the notion that God needs sacrifice or violence in order to forgive people)? Are there other, equally valid ways to talk about Jesus coming into the world?
We have looked at the Isaiah’s prophecy and images the last two weeks. What is added to those here in these passages? Is there a new or different type of message he is sending here?
The Third Sunday of Advent is a day on which we typically talk about joy. The lectionary passage imagines a very idealistic future in which certain forms of suffering and opposition are eliminated. How do we hold onto this kind of joyful outlook in the midst of a world that clearly still contains both suffering and oppression?
“Without God, we cannot. Without us, God will not.” ~Saint Augustine. In your own words, what do you think this quote means?
As we talk about joy this week in advent, how can you play a part in God’s intent to spread joy to the world today? How can your family?How can we as a small group? How can our church? Do you think it is our “job” to be a part of God’s story?
This is the second week of our Advent discussion. We are taking a look at the Exile, and how we can relate to the feeling of being exiled in different circumstances today. We will continue the Advent lectionary in Isaiah and look at his message of peace and the hopeful future he envisioned. Be sure to listen to the podcast to hear some thoughts and ways we draw the connection between scripture and our world today.
We probably cannot overstate the significance of the Exile as the matrix in which almost all of the entirety of the Hebrew Scriptures are situated. It would have been the dominant experience on the minds and hearts of both writers and hearers of the vast majority of the Old Testament.
The passages from 2 Kings describe the fall of the Northern Kingdom of Israel (2 Kings 17) and the Southern Kingdom of Judah (2 Kings 25). It is helpful for readers to understand that Jerusalem was in the Southern Kingdom and was understood (by the Judeans, at least) to be the best or “most authentic” place in which one could worship the God of Israel. Thus, there was always some tension between the two kingdoms and a sense in which Judeans look down on Israel as being “less than” in their worship. This influences the tone in which the various kings are presented and the justification for Israel’s having been conquered some 125 years earlier.
Certainly one of the themes that emerges as we read about the Exile is the truth that, like so many of our histories today, stories are often written by the “victor” or dominant party and never given unbiased renderings of past events. Where do we see that in our own time? Who gets to write our contemporary histories? Who decides the authors of how history is recorded today? How can this impact perception for future generations?
Another important recognition when we talk about Exile is that we know the end of the story, but they did NOT. We have to be careful when we only read or focus on those passages that speak very hopefully about a future to come; we must also remember that there was tremendous despair and hopelessness that came in the midst of the experience of Exile. Where do we experience this in our own lives? Are there times that we feel we are in the “wilderness,” and we really don’t know if things are going to turn out “ok” or not? (The podcast has some good discussion around examples in teens/young adults’ lives, please take a listen.)
[Side note: we are not taking much time to address the considerable passages of lament and disappointment found in the Psalms and in others of the prophetic books. They may warrant some mention and an acknowledgement that there is tremendous emotional depth and breadth as the people struggle through their reality and cry out to God for understanding and relief. This begs a potential question about whether we are good, in our own time and place, at acknowledging sadness, feelings of hopelessness and our human need to lament at some times. Do we just try to gloss over the really difficult realities that some folks are facing?]
What image does Isaiah use in verse 1 to symbolize rebirth? Why do you think he uses this particular item? (Make sure you discuss the how a tree changes with each season, and how to keep a tree healthy, etc.)
Who is the “He” referenced in verses 2-4? (An heir of David) How does Isaiah describe this person?
What is the new natural order that will take effect in verses 6-8?
The lectionary reading for the Second Sunday of Advent once again presents a beautiful vision for a hopeful future in which parties that we might expect be antagonist toward each other are able to peacefully live together. Where might we need such a vision in our own lives? What is the difference between embracing God’s vision for a hopeful future and just pretending that everything is fine?
This week for Advent our focus is on love. How do these verses in Isaiah bring a message of love to us today? Where do you see love in your life? In the world today? How can you bring more love to those around you?
It is important to begin this lesson by asking students, “What/who are prophets?” Young people and adults alike tend to restrict their thinking about prophets to people who were long dead and who are specially Christian. They also tend to see the role of prophet much like that of a fortune teller…predicting future events. We need to help them adopt a broader perspective around the concept of prophetic witness. There are powerful prophets who are living and who belong to diverse faith traditions. Even more important, the role of prophets is not to predict the future, but to speak truth to power and invite people to reconsider their own role in bringing about God’s vision.
We have tended to fall into the trap of “predictive thinking” during the season of Advent. We take a lot of biblical stories (Hebrew Scriptures and Christian Testament), and we weave them together to create a story that is easy and uplifting to tell at this time of year. We can preserve what is precious and touching our Advent stories while also taking care to share accurate information about prophetic witness, when it was written, what is actually pertained to, and to whom it is really making reference.
It may make sense for your group to talk about “modern day prophets” (real and fake), famous or those who we know. What message(s) have they sent/shared? What have you learned from them?
Prophets are not fortune tellers, and their primary purpose is not to predict the future. Their primary purpose is to speak and bring messages of truth to those who have gone astray, lost their vision, or grown weary in doing good.
Judgement (The Former Prophets)
Scripture Readings: Judges 6-8 (the story of Gideon) & Isaiah 2:1-5 (Advent lectionary)
Student Learning Outcomes:
Students will understand what a prophet is and what a prophet does.
Students will make the connection between prophets of the Old Testament and those prophet voices today.
Students will explore what God’s vision is for us today.
We tend to be aware of the “major” and “minor” prophets, but most people don’t realize that the prophetic corpus is actually larger even than those volumes. In this podcast, we will introduce people to the concept of the “former prophets” and revisit the reality that a great deal of the Hebrew Scriptures date from the period of exile or after (even stories that seem to be about much earlier times/events).
The former prophets are Joshua, Judges, Samuel and Kings. Please note that the delineations (i.e. I&II Samuel) are not original to the writings.
Looking at the book of Judges can help us redefine the concept of prophecy and the role of prophets. In it, we see Israel go through times of being unfaithful, season of repentance, and times of liberation/peace in a cycle that plays out several times. The “judges” who participate in their liberation/return to peace play a prophetic role: hearing God’s voice, calling out the sin of the people and inviting them to turn around (“repent”) and return to embracing God’s intention for them (which tends to play out in military terms).
The Book of Samuel tells stories of Saul and David, ultimately describing the period we call the United Monarchy, a time when Israel was said to be unified under a single king. There is some question around whether Israel was ever truly united under a single king, but that is probably beyond the purview of today’s discussion.
The Book of Kings tells stories of Solomon’s accession to the throne, his reign, his death, and the splitting of the Kingdom of Israel when his son, Rehoboam, becomes king. It goes on to describe the kings of both Israel (Northern Kingdom) and Judah (Southern Kingdom) during the period we call the Divided Kingdom.
When you hear the word “prophet” what comes to mind?
Who is a modern day prophet? Can an everyday individual be a prophet?
What do you know about Isaiah, a prophet in the Bible?
What were messages the prophets were sending during this time?
The lectionary reading for the First Sunday in Advent is a familiar passage from Isaiah in which the prophetic voice speaks of a future in which the weapons of are very deliberately fashioned into tools for cultivation and growth. Is it accurate to see this prophetic vision as a prediction of the future? What other understanding might we have of such a passage? How do we embrace this vision of a peaceful and growth-oriented world amidst so many stories of violence, death and conquest?
What do you think Isaiah would have to say to our world today?
What vision do you have for the future? (of the church, youth group, community, world, etc.) How does having a hopeful vision change the way you live daily? Or does it?
What is it that we are waiting for/hoping for during the season of Advent? How might that change/grow if we place it against the backdrop of the prophetic witness of the Hebrew Scriptures?
This is a continuation of our study of the Patriarchs. Students may find the twists and turns of Jacob’s story quite interesting. There is a lot to cover, so it may be helpful to share the most of Jacob’s story with students and pick important verses to read together.
Student Learning Outcomes
Students will understand the twelve tribes of Israel
Students will explore the role of women
Students will think about the role God plays as we wrestle with our conflicts.
Scripture: Genesis 32:22-32 and Genesis 37:1-11
It is through Jacob that the legendary twelve tribes of Israel are born, albeit by four different women. We can acknowledge that these tribes may well have existed and interacted but their origin story is probably unknown.
We might make the observation that this entire section of podcast focuses on the patriarchs (men) through whom God’s blessing was passed down. It is important to observe the role that women play (or don’t play) through this narrative and consider how women may struggle to find themselves in this unfolding story of the Jewish/Christian tradition.
If you have logical thinkers, you may want to draw a family tree to help them see the connection through each generation from Abraham through Jacob.
Opening Question: What is something in your life that you have had to wrestle with? A decision you had to make or a relationship where there was conflict?
There is a lot of deception in Jacob’s story. What do you make of the fact that God’s blessing/covenant is passed down through a man who lies, cheats, schemes and takes unfair advantage of situations?
What role did the women play in the narratives? How can we read these stories today so that women can see their importance in God’s story and blessings?
In Genesis 32, we read about Jacob wrestling with an angel, perhaps a representative of God. This happens while he is in conflict with his brother. Can you relate to this idea of wrestling with God?
In Genesis 37, we begin to learn about Joseph. Verse 3 suggests that the practice of having a favorite son has continued into the next generation, and the stories that follow seem to demonstrate that Joseph has a big ego. What can you take from this? How does it speak to us today that God continued to use flawed Biblical characters?
What can we learn about God and about humans in these chapters?
Joseph’s story continues through Chapters 38-50. Encourage students to continue to explore the rest of the story using the same interpretive tools we have been using.
Scripture: Exodus 1-12, specifically Exodus 2:1-10 and 7-12
Intro: As we continue on through this Bible exploration, we will explore Moses and be reminded of the story of his extraordinary life and how his experiences are meaningful even for us today.
These chapters in Exodus very quickly transition from a scenario in which the tribes of Israel (all of Jacob’s progeny) are rich and powerful and possess huge territory and assets to a situation in which they are subjugated under the rules of Egypt and subjected to hard labor and slave-like conditions. Even so, we see that certain strengths are attributed to the Hebrew people: strength in childbirth, cleverness, and resourcefulness.
The exodus becomes one of the great liberation narratives of the Jewish tradition and remains powerful today. However, most scholars accept that it is not anchored in history, primarily because we have substantial historical records from Egypt at this time and there is no record that makes reference to these events or people. There is also a lack of archaeological evidence that such a huge group of people actually traveled this part of the world during this period. We might consider that the events of the exodus may have happened in some way but on a much smaller scale than is described.
Start the lesson time with this question: Have you ever been talked into something that at first you didn’t want to do, but in the end you were happy you were talked into it? (assuming it was a positive thing)
Before you begin to read the scripture, ask students what they remember about Moses’ life.
As a legendary story, what is cool (or beautiful) about the story of Moses’ birth and upbringing?
When the time comes for Moses to return to Egypt and free the people, it takes about three chapters (Exodus 4-6) for God to convince Moses that he possesses the gifts and speaking ability to be the agent of liberation. What might we make of the fact that Moses is an unwilling participant in the story?
Have you ever been hesitant to follow God’s call on your life? (This may simply be someone asking you to serve in some way.)
In what ways do we experience God’s “persistence in inviting us (repeatedly) to answer our call?
Exodus 7-12 is one of the great showdowns of the biblical narrative. What do you think about the repeated times that God “hardens Pharaoh’s heart”?
You may have learned about the 10 plagues as children. Is there anything that troubles you now about this story? If you had the opportunity to teach this story to children or new/non-believers, how would you do it?
There is enduring internationalist theology anchored in this story. Who needs liberating today? What does it (or would it) look like to be Moses in our own time? Who have been Moses figures in the liberation movements of our more recent history? How were their stories similar (or different) to this legendary story?
Introduction: This is the 6th blog/podcast in this series where we dive into the Bible to open up conversation around the idea of Fact vs. Truth. I want to remind everyone that we started by discussing that the truth of the message of the Bible continues to be alive today. It is important to always ask, how does this relate to our world today.
Also, it would be a good idea to start a list, if you are doing this on your own or as a group, of characteristics we are learning about God and humans. This helps us keep our focus on the message and not the minute details.
Students will discuss the factors that play out when there is favoritism.
Students will understand the story of Isaac, Rebekah and their sons
Students will discuss the meaning of covenant and how we may all be called
Scripture: Genesis 25:19-34 & Genesis 27:1-40
In order to make sense of these stories, we must first understand that they were written well after the events they purport to describe. By the time these stories were committed to writing, Israel had already experienced several significant events that shaped their desire to tell a coherent narrative about their origins.
1050 BCE to 930 BCE – dates during which Israel is believed to have been a united monarchy, although many scholars question whether this ever actually occurred
Around 930 BCE – Israel splits into the Northern Kingdom (capital: Samaria) and the Southern Kingdom (capital: Jerusalem) with different kings and different social structures.
Around 740 BCE – The Northern Kingdom falls to Assyria. This profoundly shapes the way that they are viewed by their counterparts in the Southern Kingdom and, over time, changes their culture.
Around 587/586 BCE – the Southern Kingdom falls to the Babylonians, the temple in Jerusalem is destroyed, and many of the people are exiled from the land
Around 539 BCE – the Persian emperor, Cyrus the Great, allows many Israelites to return to their homeland and return to some measure of their own cultural and religious practice
The stories we find in the book Genesis were most likely edited and compiled in the 6th and 5th century BCE (that’s the 500’s and 400’s) which means that the people were telling retrospective stories about their tribes, unification, later division, exile and return
While leading a high school SS class on this, I found it helpful to talk about our own country’s history as it has been passed down in just a few hundred years. How is the facts that are learned about Christopher Columbus and the early pilgrims taught? While students learn some facts, it is filtered. This will help them understand how these stories, too were passed down filtered by human experiences.
Opening Question: Do you ever think that your parent(s) have a favorite? Why? How does it make you feel?
Understanding when these stories were written and all that had transpired, what sense can we make of the narrative in which two twin boys are battling in the womb of their mother, Rebekah?
Throughout the story, Rebekah and Isaac have clear favorites and deal rather unfairly with their children. Is this to be taken literally? What might the authors be telling us about their understanding of these two men (representing the “chosen” people and the “others”)? Who did they see as superior or more enduring?
As Christians, what do we make of this notion of a “chosen” people? How does that affect our present-day relationship with our Jewish siblings?
Do we still feel we are a “chosen” people? How might the way we interact with other people are the measures we are willing to take to ensure our own advantage and success?
Is it possible that this ethos pops up for us in our sense of being American and the way we relate to other nations? Where can we see that in politics, social media and public rhetoric?
How is the promise God made to Abraham still playing out in this story?