When to use: 1 February 2026

Kauta mai na Yalomalumalumu .

iKava ni Sigatabu ni oti na Epiphany, Gauna Vakaitaukei .

iYaya ni Sokalou

iTuvatuva ni Sokalou

ikuri ni tikinivolatabu .

Psalm 15; 1 Corinthians 1:18–31; Matthew 5:1–12

Vakarautaki

Provide each person with a copy of the Make Responsible Choices Challenge handout (see below) and something to write with either as they enter the worship space or during the Focus Moment.

iVakamacala

Kidavaki

Kaci ki na Sokalou Wilika Vakaveitalia .

Leader: Listen to the good news:

People: God’s blessing is with us

Leader: regardless of what is going on in our lives.

People: Rejoice and be glad.

Leader: Listen to what the Lord says:

ALL: Do justice.

Love kindness.

Walk humbly with our God.

—Based on Micah 6:1–8, Matthew 5:12

Sere ni Soqoni .

“Na Cava e Gadreva na Turaga” VKV 300

OR “What Does the Lord Require of You?” CCS 580

Divide the participants into 3 groups, assigning a line from the song to each. Begin with the bottom part alone. After several repeats add the middle part. After several more repeats add the top part.

Veimasulaki

Isau

Gauna ni vakasama

Called to Make Responsible Choices

Wilika na ivolanikalou

Maika 6:1-8.

Reflection

Print or project the following questions for all to see. Allow time for congregants to respond to the following questions silently and then ask them as they are comfortable to share their reflections with the whole group.

What does the person who has God dwelling within their heart look like?
How can we live more in God’s presence and thus have more joyful and peaceful lives?
How can we make more responsible choices?

If we want to live joyful and peaceful lives, we must begin to respond in new and different ways. When someone does something or says something that is offensive but is not about us directly, such as something done to those we care about or support, we must trust that God loves them, too. God is in the situation. God knows the intent and the details. We rarely have all the facts to make a proper judgment, but God does.

The Enduring Principle, Responsible Choices shapes the message that God gives us the ability to make choices and hopes we will continue to choose to make good choices. When we do, we create better processes in the world, we have better friendships, and all of creation is healthier.

Discuss the Responsible Choices handout (below). Encourage congregants of all ages to chart good choices they can make to bring peace to the world around them. Set a date for everyone to have completed each item on the chart. In a worship service following the finish date, ask participants to share something that came from their Responsible Choices chart experience.

Masu ni Sautu .

Vakama na cina ni vakacegu.

Scripture Reading: Doctrine and Covenants 163:3

Masu

Eternal God, we once made a choice to follow you. Today we choose again to follow you. May we courageously make choices that demonstrate our faithful desire to create peace in your name.

On those occasions when our choices are not in harmony with your will, forgive us for our lack of love, our impatience, our selfishness, our greed.

Open our hearts and minds to the possibilities for peace that arise from stewardship of creation, healthy relationships, and reverence for all that is holy and sacred.

You have chosen and called us as your people of peace. Grant us fortitude and faith to fulfill the vision of peace set before us. In Jesus’s name, Amen.

Sere ni Veisau .

“Turaga, Cakava Keimami iVakatagi” CCS 364

OR “As God Is Joy” CCS 366

Vunau

Based on Micah 6:1-8

Nodra Sauma Vakayalololoma na Tisaipeli

Itukutuku

Generosity Flows from Responsible Choices

Use these points from this Enduring Principle to develop a statement regarding stewardship as a responsible choice as the message of the Disciples’ Generous Response.

E solia na Kalou vua na tamata na kaukaua mera digitaka se o cei se cava mera qarava. Eso na tamata era sotava na ituvaki e vakalailaitaka na nodra rawa ni digidigi.
Na digidigi vakatamata e cau ki na vinaka se ca ena noda bula kei na vuravura.
E vuqa na veitiki ni veibuli e gadrevi kina na veivakabulai ena vuku ni digidigi vakatamata sega ni vakaitavitaki koya ka ivalavala ca.
Eda sa kacivi me da digidigi vakaitavi ena loma ni ituvaki ni noda bula ka veivuke ki na inaki ni Kalou.

Vakalougatataki kei na Ciqomi ni iKatini ni Kaulotu ena Vanua kei na Veikaulotu e Vuravura Raraba .

Ministry of Music or Congregational Hymn of Confession

“Creator of Sunrises” CCS 207

OR “For Beauty of Meadows” CCS 142

Na Sakaramede ni Vakayakavi ni Turaga .

iTukutuku ni Komunio

Veisureti ki na Komunio .

Raica na ivola ni Veisureti ki na Komunio .

Sere ni Vakavakarau .

“Coming Together for Wine and for Bread” CCS 516

OR “In the Singing” CCS 519

iVolanikalou ni Veivakalougatataki

1 Korinica 11:23–26 .

Veivakalougatataki kei na Veiqaravi ni Madrai kei na Waini .

Scripture of Remembrance and Promise

This shall you always observe to do, even as I have done, even as I have broken bread, and blessed it, and gave it to you. And this shall you do in remembrance of my body, which I have shown to you. And it shall be a testimony to the Father, that you do always remember me. And if you do always remember me, you shall have my Spirit to be with you.

—3 Nephi 8:33–36, adapted

Masu Vakaivakatawa

Sere ni Veivakalougatataki

“Hallelujah! We Sing Your Praises” CCS 656

Vakayaloqaqataki ira na vakaitavi me ra lagasere ena vosa tale eso ka sega ni nodra vosa.

SE “Ia Mo Lako Ena Marau” CCS 659 .

Congregational Sending Forth

Our God is a Source of blessings.

Our God is a Source of love and justice.

Our God is a Source of wisdom and truth.

We move out in mission through the Creator, Savior, and Source.

Mo lako ena vakacegu.

Ni oti na sere

Vanua Tabu: iTuvatuva ni Sokalou Vakailawalawa Lalai

Kumuni

Kidavaki

Masu ni Sautu .

Qiria e dua na beleti se chime vakatolu vakamalua.
Vakama na cina ni vakacegu.

O God of justice and mercy,

We pray in the name of your Son, the Prince of Peace, for all those souls who suffer from the terror of oppression and war. When we hear the daily news concerning the strife of people in Afghanistan, Mexico, Syria, Yemen, and other places throughout the world, we are deeply saddened by their suffering. In our finer moments we might grieve for our nameless brothers and sisters. We can’t imagine their pain and anguish.

But how much more grievous their burdens must be to you, their Creator and their God. They are your children, as are we, and we know you love each of them far more than we can comprehend. Their oppressors also are your children, and you love them, too. Our compassion for them is paled by your compassion for them. Our concern for them is diminished by limited knowledge of their plight and absorption with our own day-to-day trials and tribulations. Your concern is borne on full understanding of their external pain and the anguish in their hearts. You hear their prayers and find ways to bless them despite their turmoil.

O God, we would pray for a righteous peace in all those places. Help us to become your peacemakers, your hands and feet, to bring about conditions that overcome injustice and lead to peace. Help us to recognize the need for peacemaking in our own neighborhoods, workplaces, schools. Bless our good desires, purify them, and make them righteous that we might be your servants in building the kingdom. Amen.

—Jim Davis

Vakatovotovo Vakayalo .

Lako ena Rarama .

Ena gauna ni Epifani kei na gauna ni oti na Epifani na noda ivalavala vakayalo ena Lako ena Rarama. Taura e vica na gauna mo vakacegu kina. Ni o vakila e dua na yalo vakacegu, raitayaloyalotaka ni o lako tiko ena dua na salatu ni rarama. Ni da masu, raitayaloyalotaka na rarama e wavoliti iko tiko ni o lako tiko. Ni tomani tiko na masu, solia na isolisoli ni rarama vei ira era voleka vei iko, vei ira na itokani kei na veikilai, vei ira o sega ni taleitaka se o veileti tiko kei ira, kei na nomu itikotiko raraba.

Sureti ira na tamata me ra curu ki na vakanomodi, sogota na matadra, sereki ira ki na dua na yalo ni vakacegu, ka raitayaloyalotaka ni ra lako voli ena dua na sala ni rarama. Ni o rogoca na veimalanivosa yadua, solia na isolisoli ni rarama vei ira era cavuti.

Me ra ciqomi ira na noqu daulomani ena rarama ni Kalou.

Cegu mada me 15 na sekodi.

Me lako voli na noqu matavuvale ena rarama i Karisito.

Cegu mada me 15 na sekodi.

Me ciqoma na noqu itokani na isolisoli ni loloma kei na rarama.

Cegu mada me 15 na sekodi.

Me ra vakila na noqu veikilai na tiko ni rarama ena noda veimaliwai.

Cegu mada me 15 na sekodi.

Me wavoliti koya mada ga au veileti tiko ena rarama i Karisito.

Cegu mada me 15 na sekodi.

Me vakalougatataki na noqu i tikotiko ena rarama tawamudu ni loloma kei na loloma ni Kalou.

Cegu mada me 15 na sekodi.

Emeni.

Ena itinitini ni masu sureti ira na tamata me ra wasea, me vaka era vakila ni ra sa vakacegu, na vakasama cava ga, yalo, se iyaloyalo era sotava ena gauna ni Lako ena Rarama.

Veiwasei ena Teveli

Micah 6:1–8 NRSVue

Hear what the Lord says:
    Rise, plead your case before the mountains,
    and let the hills hear your voice.
Hear, you mountains, the case of the Lord,
    and you enduring foundations of the earth,
for the Lord has a case against his people,
    and he will contend with Israel.

“O my people, what have I done to you?
    In what have I wearied you? Answer me!
For I brought you up from the land of Egypt
    and redeemed you from the house of slavery,
and I sent before you Moses,
    Aaron, and Miriam.
O my people, remember now what King Balak of Moab devised,
    what Balaam son of Beor answered him,
and what happened from Shittim to Gilgal,
    that you may know the saving acts of the Lord.”

“With what shall I come before the Lord
    and bow myself before God on high?
Shall I come before him with burnt offerings,
    with calves a year old?
Will the Lord be pleased with thousands of rams,
    with ten thousands of rivers of oil?
Shall I give my firstborn for my transgression,
    the fruit of my body for the sin of my soul?”
He has told you, O mortal, what is good,
    and what does the Lord require of you
but to do justice and to love kindness
    and to walk humbly with your God?

Today’s scripture is one of the most memorable and compelling from the Hebrew Bible. God calls on Israel to defend itself against serious accusations of wrongdoing. The word translated as controversy refers to legal action. God is both prosecutor and judge over the behavior and faithlessness of God’s people. God addresses the mountains and foundations of the Earth as if they were jurors in a court of law. In verse 3, Israel’s defense is that God has “wearied” them or led them to faithless behavior. There is no response because there is no fault against God. The fault lies with Israel.

There is no recitation of Israel’s wrongdoing. The hearers know what they have done. The purpose of God’s speech is not to focus on their sins, but to remind the people of God’s faithfulness.

God rescued the people from slavery in Egypt. God appointed leaders to guide them to the promised land. God was gracious even when the king of Moab hired a prophet to curse the Israelites. Over and over Israel deserved condemnation, but God responded with blessings instead.

God is in essence saying, “Remember! This is how I have acted toward you, to save you and redeem you, to bless you. You forget our covenant relationship, and I call you now to remembrance.”

The people answer in sorrow, describing the dilemma they face. Simple sacrifices are inadequate to bridge the gap between God’s holiness and the people’s sins. What rituals would ever be enough?

Then the voice of the prophet speaks a healing word. God requires nothing new, nothing the people haven’t already heard. Instead of ritual sacrifice and thoughtless worship, God requires acts of justice, mercy, and kindness toward others and deep humility toward God. Notice the order of these three ideas. Justice toward others comes first, followed by kindness. Compassionate, merciful human relationships are the most important. Only then can the people walk humbly with God in a covenant relationship.

Today we do not need ritual sacrifices to worship God. The challenge of bringing justice in the world, living in merciful relationships with others, and continuing lives of humility towers above any ritualistic demands of past or current ages. The scripture passage presents us with a call to live fully and faithfully in covenant with God as we bring healing and justice to others. It is the highest calling to which we can aspire, requiring us to sacrifice self-interests so we may bless and uplift others.

Taro

What societal demands and influences prevent you from being in authentic relationship with God and with others?
How do you sense the Spirit’s call to bring healing and justice to your community?

Vakauta

iTukutuku ni Lomasoli

Era sauma na tisaipeli yalodina e dua na kila vakalevu cake ni lomasoli levu ni Kalou ena nodra wasea me vaka na gagadre ni lomadra; sega ena ivakaro se veivakasaurarataki.

— Vunau kei na Veiyalayalati 163:9 .

Na basikete ni isolisoli e tiko kevaka o vinakata mo tokona na veiqaravi tomani tiko, ni ilawalawa lalai me tiki ni nomu isaunitaro lomasoli. Na masu ni isolisoli me baleta na Epiphany e vakadewataki mai na Nona Sauma na Tisaipeli:

Vakaraitaka na Kalou, Me da dau lomasoli tikoga. O ni sa solia vei keimami yadua na loloma soli wale sega ni vakaiyalayala kei na loloma sega ni mudu. Me noda sauma na loloma kei na loloma oqori me veiqaravi ena yalomalumalumu vei ira na tani, ka me tiki ni noda itovo na lomasoli. Emeni.

Veisureti ena Soqoni Tarava

Sere ni Veisoliyaki

CCS 300, “What Does the Lord Require”

Masu ni Veisoliyaki

Na ikuri ni digidigi e vakatau ena ilawalawa

Sakaramede ni Vakayakavi ni Turaga .

iVolanikalou ni Veivakalougatataki

Digitaka e dua na ivolanikalou mo wilika mai na digidigi oqo: 1 Korinica 11:23–26 ; Maciu 26:17–30 ; Marika 14:12–26 ; Luke 22:7–39 .

iTukutuku ni Komunio

Era kidavaki kece ena teveli i Karisito. Na Vakayakavi ni Turaga, se Komunio, sa dua na sakaramede eda vakananuma kina na bula, mate, tucaketale, kei na nona tiko tikoga o Jisu Karisito. Ena Community i Karisito, eda sotava talega na Communion me dua na madigi me da vakavoutaka kina na noda veiyalayalati ni papitaiso ka me da buli me da tisaipeli ka bulataka na ilesilesi i Karisito. Eso tale e rawa ni duidui se vakaikuritaki na nodra kila ena loma ni nodra itovo vakavanua ni vakabauta. Eda sureti ira kece na vakaitavi ena Vakayakavi ni Turaga me ra vakayacora ena loloma kei na vakacegu i Jisu Karisito.

Let us celebrate the revelation of Christ in the world as we share Communion as an expression of blessing, healing, peace, and community. In preparation, let’s sing from Community of Christ Sings 527, “Bread of the World.”

Veivakalougatataki kei na veiqaravi ni madrai kei na waini.

Vakasama vei ira na Gone .

Materials: paper hearts (ensure there are enough for the whole group), washable markers

Say: “I would like visit with you about doing chores. Some children have chores like clearing the table or making their bed. Do you have any chores at home or at school?”

Ask children to talk about their chores; help small children respond (e.g., washing hands, putting away toys, handing out papers, sitting quietly at their desk).

Ask: What is the most important thing you are expected to do? Encourage and affirm responses.

Today we are talking about a scripture that identifies what God expects us to do. Do you have any idea what the important things are that God asks of us? Encourage and affirm responses.

Here are the things God asked of the people:

To treat people fairly. How can you be fair? (e.g., share, take turns, help others).
To act in kindness. What does it look like to be kind? (allow a moment for children to respond)
To be humble. (to not think or act as if we are more important than others)

I have some paper hearts for each of us (hand out hearts and markers). On our hearts we can write, “I am kind,” or “I am fair,” or “I am humble.”

You can help an adult or ask someone to help you write on the heart.

This week try to live your heart message at home, at work, or at school. If you write, “I am kind,” remember to act kindly to others. If you write, “I am fair,” remember to share with others, to take turns, to be helpful. If you write, “I am humble,” try to treat people with respect. Remember that everyone is important, and everyone is loved by God.

Allow a few minutes for participants to write on their paper hearts. If there is time you may ask if children would like to share what they wrote and how they might do it in the coming week.

Close by offering a short prayer of thanks for the heart messages and the fairness, kindness, and humility of the children and adults.

Veivuke ni Vunau

Vakasaqara na iVolanikalou .

Today’s scripture passage is one of the most memorable and compelling from the Hebrew Bible. The passage begins with a pattern found in Isaiah 1, Hosea 4:1–6, and Jeremiah 2:4–13. God calls on Israel to defend itself against serious accusations of wrongdoing. The word translated as “controversy” (Micah 6:2) refers to legal action. God is both prosecutor and judge over the behavior and faithlessness of God’s people. God addresses the mountains and foundations of the earth as if they were jurors in a court of law. In verse 3, Israel has a chance to state how God has “wearied” them or led them to faithless behavior. There is no response because there is no fault against God. The fault lies with Israel.

In other passages like this, the opening indictment is followed by a list of the sins that Israel has committed. Here there is no recitation of Israel’s wrongdoing. The hearers know what they have done. The purpose of God’s speech is not to focus on their sins, but to remind the faithless people how faithful God has been in the past.

God rescued God’s people from slavery in Egypt and gave them freedom. God appointed excellent leaders to guide them to the promised land. When Balak, the king of Moab, hired a prophet to curse the Israelites, God gave the prophet Balaam words of blessing instead. God’s care continued at Gilgal, the stone circle the Israelites built before attacking Jericho (v. 5). Over and over, Israel has deserved condemnation, but God has given blessings instead.

God speaks of their history so the people of Israel may “know the saving acts of the Lord” (v. 5). God is, in essence, saying, “Remember! This is how I have acted toward you, to save you and redeem you, and bless you. You forget our covenant relationship, and I call you now to remembrance.”

The people answer in sorrowful tones, describing the dilemma they face. Simple sacrifices are inadequate to bridge the gap between God’s holiness and the people’s sins. What rituals would ever be enough? “Thousands of rams and ten thousands of rivers of oil” would not be enough (v. 7). Must God’s people resort to human sacrifice to appease God? The implied answer to the questions in verses 6–7 is a resounding, “No, no, no, no!”

Then the voice of the prophet speaks a healing word. God requires nothing new, nothing the people haven’t already heard. Instead of ritual sacrifice and thoughtless worship, God requires acts of justice, mercy and kindness toward others, and deep humility toward God. Notice the order in which these three ideas are listed. Justice toward others comes first, followed by kindness. Compassionate, merciful human relationships are the most important. Only then can the people walk humbly with God in a covenant relationship.

Perhaps it sounds simple. Today we do not need ritual sacrifices to worship God. But the challenge of bringing justice in the world, living in merciful relationships with others, and continuing lives of humility towers above any ritualistic demands of past or current ages. The scripture passage presents us with a call to live fully and faithfully in covenant with God as we bring about healing and justice for others. It is the highest calling to which we can aspire and requires us to sacrifice our self-interests so we may bless and uplift others.

Vakasama bibi

Although God’s people—including us—have been faithless, God remains faithful.
Over and over, God has acted to save and redeem humankind—to heal the gap between what ought to be and the reality that human beings have created.
God is not interested in empty ritual and thoughtless worship. God requires justice, an attitude of mercy, and kindness toward all people.
God calls us to live fully and faithfully in covenant relationship with one another and with God.

Taro me baleta na Daunivosa .

How would our congregations change if everyone who gathered was fully prepared to thoughtfully worship in a covenantal manner?
What kinds of societal demands and influences prevent us from being in righteous relationships with one another? With God? How can we change those negative influences?
What personal sacrifices are you prepared to make to improve your relationships within your family? Within your congregation? Within the community where you live?

Lesoni

Lesoni ni Qase

Vakabibitaka na Tikina ni Vola Tabu

Micah 6:1–8

Vakabibitaki ni Lesoni

We are first required to do justice and to love kindness, and then to walk humbly with our God.

Na inaki

Era na...

review Micah 6:1–8.
consider the three requirements spoken by the prophet.
apply the three requirements to mission.

Iyaya

iVolatabu
Paper or poster
Peni se penikau .
Sere ni iSoqosoqo ni Karisito ( CCS )

iVakamacala vei Qasenivuli .

In preparation for this lesson, read “Exploring the Scripture” for Micah 6:1–8 in Sermon & Class Helps, Year A: Old Testament, pp. 40–41, available through Herald House.

Soqoni vata

Vakayacora na kila ni itukutuku, vakarautaka, ka vakauqeta na lesoni (15% ni gauna taucoko ni lesoni)

Welcome the group. Then ask the class to discuss briefly this question: What memories do you have of the phrase “What does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” (Write the question on a board or posted paper, or project if possible.)

Veidinadinati

Sureta na vakadidike kei na veimaliwai (35% ni gauna ni lesoni)

Read the following as an introduction to the class:

The poetic setting of Micah 6:1–8 is a courtroom where God contends with the people of Israel in a covenant lawsuit. The mountains and hills are offered as symbolic mediators (vv. 1–2). Heaven and earth witnessed God’s covenant with the Israelites (Exodus 2:24). They also witnessed Israel’s sinful actions and God’s repeated saving grace (vv. 4–5). God is frustrated, “O my people, what have I done to you? In what have I wearied you? Answer me!” (v. 3). God offers a defense with several good acts done for the people. These include the exodus escape from slavery (v. 4, see Exodus 19:5), and the Balak-Balaam encounters (v. 5). Balaam stayed faithful to God’s guidance and blessed Israel just before the people entered the Promised Land (see Numbers 22–24). God reminds them of leaders he brought for them: I sent before you Moses, Aaron, and Miriam (v. 4). Note that both men and a woman leader are recognized. The essential covenant between God and the people is one-sided (Genesis 6:8; 9:9; 15:18; 17:4; Exodus 2:24; 6:5, 7–8). God remains committed while the people forget to faithfully focus on God. God pleads for the people to remember their covenant relationship with God.

In small groups of 3–4 share your responses to these questions:

What would it feel like to have God prosecute us for our modern-day sins?
What blessings would God present as God’s argument toward you? How has God blessed you?

Continue by reading the following:

Then the people respond asking, “What does God want from us?” They run through a range of possibilities. These start with bowing before God and coming before God with burnt offerings such as a year-old calf. The people offer more extreme options, asking if thousands of rams or “ten thousands of rivers of oil” will please the Lord (v. 7). They finally ask if a sacrifice of a first born would atone for the peoples’ sins.

Sauma

E tauri ira na gonevuli mai na rogoca ki na cakava (35% ni gauna ni lesoni)

Continue by reading the following:

The prophet Micah responds that it is not what people “do” or “what they bring.” Rather, what is important is “who they are” and “how they threat one another.”

“He has told you, O mortal, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” (v. 8)

God asks for three ways of living, each with a social dimension. First is “to do justice.” Amos 5:24 compares justice to a flowing, churning stream. Micah provides examples of unjust behaviors (2:1, 8–9; 3:1–3, 9–10, 11). Second, is “to love kindness.” The word “love” is rich with meaning. Hosea 2:19 describes love between spouses as “steadfast love.” The words of 1 Samuel 20:14 share the concept of love between friends as “loyal love” or “loyalty.” The challenge Micah offers is loving kindness. Third, is “to walk humbly with your God.” The word “humbly” (meaning carefully or wisely) is often emphasized. The text is actually calling us to “walk” with God.

Today God calls us to walk with Christ. Community of Christ’s mission statement calls us to these same actions. We proclaim Jesus Christ and promote communities of joy, hope, love, and peace.

In small groups discuss and answer the following (or assign each topic to separate groups to allow more time for discussion):

Identify what “to do justice” means. Give specific examples relevant for your community. Where is justice-focused mission needed around your congregation? What can members do to make a difference?
Describe how “to love kindness” is a unique way of being. How can members express this love in ways that align with Christ’s mission?
Offer specific ways to “walk” humbly with God. Apply your ideas to mission.

Vakauta

Vakasaqara na sala e rawa ni bulataki kina na lesoni (10% ni gauna ni lesoni)

Have each group share one or two key ideas from their discussion.

Together identify at least one specific way to link congregational mission with the three ways of living.

How will the congregation “do justice” aligned with your mission and community needs?
Define how “to love kindness” can be more fully expressed in the mission life of the congregation.
Identify a way(s) to “walk humbly with God” with meaningful mission focus.

Kalougata

Gauna ni masu, veivakacaucautaki, veivakalougatataki, kei na vakanuinui (5% ni gauna ni lesoni)

Close by singing or reading “When the Church of Jesus” CCS 358. This hymn calls us to live the three actions fully in Christ-focused mission.

Lesoni ni iTabagone

Vakabibitaka na Tikina ni Vola Tabu

Micah 6:1–8

Vakabibitaki ni Lesoni

God requires us to treat others with kindness and mercy, and to be advocates for justice.

Na inaki

Era na...

journey with the ancient Judean prophet Micah and his audience by exploring today’s scripture passage.
discern the question “What does the Lord require of me (us)?”
experience a finger labyrinth.
share words of affirmation with others.

Iyaya

iVolatabu
Sere ni iSoqosoqo ni Karisito ( CCS )
Pepa ni taravale
Markers or colored pencils
Space for three worship stations (see the Respond section)
“Do Justice” strips, one for each classmate (end of lesson)
Finger Labyrinth handout, one for each classmate (end of lesson)

iVakamacala vei Qasenivuli .

In preparation for this lesson, read “Exploring the Scripture” for Micah 6:1–8 in Sermon & Class Helps, Year B: Old Testament, pp. 40–41, available through Herald House.

Soqoni vata

Vakayacora na kila ni itukutuku, vakarautaka, ka vakauqeta na lesoni (15% ni gauna taucoko ni lesoni)

Ask four volunteers to each read one stanza of “What Does the Lord Require” CCS 300 pausing after each stanza for a time of silent reflection.

Ask: What is this hymn challenging its hearers to do?

Veidinadinati

Sureta na vakadidike kei na veimaliwai (35% ni gauna ni lesoni)

Today’s Old Testament scripture text comes from the Book of Micah and is attributed to the eighth-century Judean minor prophet. Prophets of the Old Testament were often tasked with challenging jobs such as delivering warnings or calling out those in power to stop their injustice. Micah was tasked with both of those tasks. Today’s passage begins as a call for Israel to defend itself from its past mistakes and prepare for inevitable challenging times ahead. The verses end with a challenge of how Micah’s audience can bring hope and reconciliation to itself through kindness, mercy, and justice.

Read Micah 6:1–2.

The introduction to our passage sounds like a legal court case. Israel has broken its promise with God. God’s people have become faithless. Those in power have been greedy, unkind, and failed at guiding the masses. God has called upon the mountains and hills to be the jury; God has called on creation who has witnessed the past deeds of the people.

When did you make a mistake?
How did that mistake affect others? You?

Read Micah 6:3–5.

These verses describe the acts God provided for the Israelites. God liberated them from Egypt’s slavery giving them Moses, Aaron, and Miriam. God kept them safe from Shittim to Gilgal (most likely a reference of crossing the Jordan into the Promised Land). God also turned a curse, directed to Israel by Balaam from King Balak, into a blessing. God has been lovingly faithful to God’s people, but now they are faithless and unjust. Micah wanted the hearers to understand the amazing faithfulness of God to God’s people. Blessing after blessing was given; however, now their lack of faith has equated to struggle and hardship ahead. The people of Israel have taken advantage of God, and the goodness once delivered to them.

Who or what in your life have you taken for granted?
Why do you think you’ve taken that person or thing for granted?
What is its importance to you?

But there is hope. Read Micah 6:6–8.

These verses focus on what God asks in response to God’s past goodness, and how the people of Israel can move forward from their past. Several ancient examples are listed such as bowing to God, giving burnt offerings, animal offerings, oils, or even other humans (a reference to Isaac, Abraham’s firstborn). Micah offers an alternative to these responses: “He has told you, O mortal, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God”?

Sauma

E tauri ira na gonevuli mai na rogoca ki na cakava (35% ni gauna ni lesoni)

In reflection of today’s scripture passage and in preparation for today’s activity, ask: In relation to today’s scripture passage what does God ask of you (us)?

Do Justice
Love Kindness (be kind to others)
Walk humbly with God

What does the Lord Require Worship Stations

Note vei Qasenivuli .

To prepare for this activity make sure you have space in your classroom or somewhere else in the building for three worship stations.

Station 1: “Do Justice” Statements

At this station have “Do Justice” strips for every class member. In the context of the scripture passage, doing justice is treating others with kindness, respect, and fairness. Have them list three ways they can “do justice” in their local communities. Some examples include standing up to a bully, sitting with someone new at lunch, working at a local shelter or food pantry, befriending someone new.

Station 2: Kindness Cards

Have construction paper and writing utensils on a table. Invite youth to think of a person they feel needs words of kindness, encouragement, or hope. Ask them to respond to the following questions or write other affirming statements:

Why is this person important to me?
What are this person’s gifts, talents, and positive characteristics?
What has this person taught me?

Station 3: Walking with God—the Finger Labyrinth

Post or read before breakouts:

What is a labyrinth? A labyrinth is an ancient symbol patterned from the sacred geometry of the natural world (spiral and circle). Though it is used in Christianity to depict pilgrimage and journey into God, its symbolism and meaning transcend religious and non-religious boundaries. The path in is the path out. The labyrinth is not a maze and is not intended to trick or confuse you. There is no “right” way to walk the labyrinth, though typically you start at the entrance, follow the path to the center, and then follow the same path out. The beauty of this symbol is how it can mean different things to different people. Diverse paths find expression on this unifying way. Allow the experience to be a metaphor for your life and discover what this ancient path means for you today.

Provide a finger labyrinth for each classmate. Have participants travel through the finger labyrinth, reflecting on their journey with God, using a finger.

Vakauta

Vakasaqara na sala e rawa ni bulataki kina na lesoni (10% ni gauna ni lesoni)

Have each student share about their kindness card and to whom they plan to give them.

Why did you write a kindness card to the person you chose?
What significance does that person play in your life? You in their life?
How has that person brought kindness to you?

Kalougata

Gauna ni masu, veivakacaucautaki, veivakalougatataki, kei na vakanuinui (5% ni gauna ni lesoni)

Read or sing “What Does the Lord Require of You” CCS 580.