During this Holy Week, as we prepare for Easter, nothing is the same as before. We can not prepare to gathering in one building for Easter services, or plan Easter dinner with extended family. But we can still celebrate. It may take digging a little deeper this year to search for the blessings, but they are still there. Please take a few minutes to listen to the podcast and challenge yourself to look at the Easter story in a new way.
Theologians assert that this exchange between Jesus and Pilate is a profound statement about non-violence. (It helps to know that other men claimed to be the Messiah and usually tried to prove it through efforts to overthrow the Roman government through violence.) What do you think?
Much ink has been spilled over verse 38, in which Pilate asks, “What is truth?” What do you imagine he was thinking when he asked that question?
The story of Good Friday raises some tough questions for us as Christians.
Do you believe that it was impossible for God to forgive humanity without the death of a sinless person? Why might that story have made sense to Jewish communities? Is it harder for us to understand now?
What is atonement theology? Is that the only way to understand Jesus’ death and resurrection?
The Easter story is central to the Christian faith, and it is not uncommon for Christians to assert that belief in a bodily resurrection is “the” non-negotiable element of being Christian. At the same time, many young people wrestle with the idea of a physical, bodily resurrection from the dead. What do you think about it?
Are there other ways of understanding resurrection that might be equally valid?
We spend a lot of time as humans wondering and talking about afterlife. There have been movies and books created to offer renditions of what things may be like after our time on earth is done. But what does the Bible say? What do you think? Take some time to listen to the podcast and read some scripture, and see what conclusions you draw.
Scripture Readings: Matthew 25:31-46; Luke 16:19-31
The afterlife is a matter that concerns and interests Christians and, frankly, most people in general. Why do we suppose that is? How important is the idea of the afterlife to people’s understanding of Christianity?
What does the passage from Matthew seem to suggest about the afterlife? Is that Jesus’ central concern?
There are many images of hell, most of them from literature and other non-biblical sources. Regardless of how we envision it, what do we do with the idea of eternal punishment? How does that square with God’s character?
Similarly, most visual renderings of heaven come from non-biblical sources, and scripture does not paint a single, uniform picture of heaven. What are some of the ways that people define and understand heaven?
Is it possible that, through God’s grace, everyone will ultimately end up in heaven? Why or why not?
The parable of Luke paints a picture of the afterlife in which there is clearly a positive place (with Abraham), a negative place (Hades), and interaction between those realms and the mortal world. Is this meant to be taken literally? Does the author of Luke share Matthew’s view on how these outcomes will be determined?
Does this parable from Luke suggest anything surprising about who will receive blessing and who will receive condemnation and for what reason?
In our last week of Advent, we take a look at some verses from minor prophets as well as Mary’s song in Luke. We are using a traditional picture of the nativity for our blog. This may also be a good opportunity to talk about how often times we misrepresent Jesus’ birth with people who look like us, with kings present or even snow! But also talk about how when we relate to Christ’s birth personally, we can see the importance of the story in that He came to free us all of our sin. Enjoy the podcast and discussion. Have a very Merry Christmas!
Scripture Reading: Isaiah 7:10-16 (Advent lectionary) and (perhaps) Amos 5, Micah 6 *Also Luke 1:46-55*
We are looking at some of the minor prophets this week. (Minor= smaller books).
The prophets were prophesying during times of crisis. The podcast goes into more detail about these crisis’s. It is important to help students understand the place where the prophets were when they were writing.
The message being sent here is, “God wants His people to create a just society.”
Social justice is helping change systems of power to give voice to the voiceless
If you have the time, or would like to bring in some New Testament, look at Mary’s Song in Luke.
What, really, is the point of telling this Advent story again and again each year? Are we really expecting anything new and different, or is it just a nice story to tell?
Mary’s song shares her words of joy about God. Why is she singing praises to God? (Help students see that God first appears to this poor, unmarried girl. Not to a rich powerful man.) What does this say about our God? How does this compare to how our community, or the world views God? Where do you go to find God?
Some of the prophetic voices speak powerfully of the transgressions of the people that must be overcome in order that a new light might come into the world. What does this mean in our own time? Are we, perhaps, too “tame” in our expectations and in our willingness to use our own prophetic voices during this season of Advent?
What are YOU hoping for? What light would YOU like to see come into the world? What social justice issue are you passionate about? Where could you bring a voice to the voiceless?
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?
Introduction: There are no fossil record, extra biblical support, or other historical evidence for any of the stories in Genesis or Exodus. (As opposed to early New Testament texts, for which we have ample supporting texts written by other folds outside the tradition.) So, the genealogies provided may or may not have any measure of historical accuracy to them, and they are certainly not reliable for establishing timelines or supposed time elapsed. So, it is assumed these stories were passed down from generation to generation through oral tradition in order to reveal how people thought about God and how they imagined their own origins and development. So, it might be a good idea if you are leading a group to start a chart of what we are learning about the character of God and of humans
Student Learning Outcomes:
Students will understand the story of Abraham and Sarah
Students will explore what we learn about human nature through this story
Scripture Reference: Genesis 22:1-19
We are introduced to Abraham in the final verse of Genesis 11; his story begins in earnest in Genesis 12. It begins with a command and a promise that God will make a great nation of him and his family.
A few points will bear some explanation:
God makes a covenant with Abraham (Abram)to make a great nation of him, but God takes a long time to deliver on that promise. In the meantime, Sarah and Abraham take matters in their own hands in multiple ways. Sometimes these efforts have heartbreaking consequences, and we can learn a lot about our own human nature from these stories. (i.e. Hagar/Ishmael)
God is not always consistent in God’s response to human beings. Sometimes God seems quite frustrated and judgmental (i.e. when Sarah laughs), while sometimes God is quite forbearing (i.e. in his tolerance of Abraham having a son with Hagar and God’s later care for Hagar and Ishmael).
Once Abraham finally gets his promised son with Sarah, we encounter this bizarre and disturbing story in Genesis 22, in which Abraham is “tested” and asked to sacrifice the very son for which he has waited so long. It may help us contextualize this story to know that first-born children were sacrificed in many of the surrounding cultures as a way to gain favor and power with various deities.
Springboard Question: Have you ever wanted something really bad, but had to wait awhile to get it? Please share.
What do we learn about human nature from the stories of Sarah, Hagar and Ishmael? Can you think of situations in your own life when you have taken matters into your own hands? Maybe were impatient about something? What happened?
What troubles you about this story of Abraham and Isaac in Genesis 22? What are some traditional interpretations of this story? What do those interpretations suggest about Abraham? About God? Do you agree?
If child sacrifice was likely prevalent in the surrounding cultures at this time, how might it help us to reinterpret this difficult story?
Does understanding the historical context of this story change your thinking about the story?
Do you think God requires sacrifice from us? Are there other/better ways to think about loyalty/faithfulness?
Abraham was called by God even though he was flawed. Where do you think God is calling you?
As we continue our journey through Genesis, our next stop is with the age-old sibling rivalry of Cain and Abel. This may be one of the most relevant stories for teens to relate to! (Not the killing part, of course!) But we have probably all, at some point, been frustrated with a sibling. (You may help an only child relate by talking about an extended family member, like a cousin.) And that is a great place to start the discussion and time of sharing. Think of a story of your own you can share, then ask them to do the same. But we will dive deeper than the surface story.
Student Learning Outcomes
Have an understanding of how the main characters could be a representation of how cities and growing communities came about.
Acknowledge the pitfalls of jealousy
Discuss the character of God and human as we learn from this story
Biblical Reference: Genesis 4:1-22
It has been suggested that this story is an epic tale of the rise of civilizations (cities) and the end of agrarian nomadic communities. Using this idea, Abel represents the nomadic farmer who was “killed off” (metaphorically speaking) by settled communities that built walls and chose to develop the land.
The text tells us where Cain settled, that he had sons, and that his sons also settled cities. There are other details included (i.e. development of tools and musical instruments) that suggest the focus of the story was intended to be broader than simply a conflict between two brothers.
This is one of the stories that has been used to justify racism and slavery by suggesting that certain people (ethnic groups, skin tones, etc.) bear the “mark of Cain.” We would do well to acknowledge the ways that scripture can be harmfully interpreted to exclude or subjugate others.
Understand the phrase “mark of Cain” and how it has been used
What is the root cause of the conflict between Cain and Abel? Do you think God shows favoritism for Abel’s offering without any justification?
Do you find anything else in the story unfair?
Why would God go to so much trouble to protect Cain when he was guilty of murder?
The “mark of Cain” has been used in a way that has been hurtful to many people. How would you respond to someone who would use this scripture in that way?
Do you think God shows favoritism today? Why or why not?
How can we avoid these interpretations of Bible passages?
Let’s review what have we learned about God and ourselves through the lessons so far.