700 Prospect Ave.
Cleveland, OH 44115
This dialogue is the second in a series entitled "Dialogues on Christian Faith Formation and Education" and is offered with the intent of promoting conversation around the past, present, and future of faith formation in the United Church of Christ.
Doug Pagitt is the founder of Solomon's Porch, a holistic missional Christian community in Minneapolis, Minnesota, and is also one of the founders of Emergent Village, a social network of Christians around the world. Pagitt is an author, professional speaker, and consultant for churches, denominations, and businesses on issues of postmodern culture, social systems, and Christianity. Pagitt's works include Church in the Inventive Age (SparkHouse), A Christianity Worth Believing (Jossey-Bass 2008), Church Re-Imagined (Zondervan 2004), Preaching Re-Imagined (Zondervan 2005), and BodyPrayer (Waterbrook 2005). He is the co-editor of An Emergent Manifesto of Hope (Baker Books 2007) and has contributed to numerous books, including Practioners (Regal 2006) and Listening to the Beliefs of the Emerging Church (Zondervan 2007). Pagitt seeks to find creative, entrepreneurial, generative ways to join in the hopes, dreams, and desires God has for the world and also hosts a weekly Radio Show on AM950 in the Twin Cities and online at DougPagittRadio.com.
What, do you believe, are the emerging church's overall approaches to/philosophy of education/faith formation? How are these different than mainline denominational or strictly evangelical approaches?
Spiritual formation is an act of community life together. Community life is spiritual formation; and the role of the community is to help people grow and develop as full human beings. There is no distinction between being spiritual and being healthy as a human being; we are just doing it in a Christian context and in conversation with church history and the Bible, as opposed to having a professional in the religious services industry who is administering something like a program or service. We're trying to think in more holistic terms—what people do in their lives, how do they do it in meaningful ways, and how that impacts our community—because we don't have a denominational connection or a typical Protestant way that swaps the Bible for tradition.
How are these approaches lived out/actualized in these settings (i.e. programs, studies, group activities, etc.)? Who creates/facilitates these experiences?
We engage in learner-centered experiences as opposed to teacher-centered experiences. Experiences are initiated depending on who the people are and what appeals to them. Solomon's Porch is the smartest, most theologically engaged church that I've ever been around; but other people would say it's a gritty, organic, hippy-like place. All of those descriptors are true—we don't have an opinion about which experiences are better for someone. We are agnostic on the question of how your experience "should" be played out because it is so community centered. There is no agenda on behalf of organizations to push people or get them to go down a certain path.
We are also in the process of opening a Faith and Wellness Center through remodeling a wing of our existing building. It used to be a Christian Education wing that was added on in the 1950s, but we are not doing education through curriculum. We have mental health practitioners and yoga practitioners, and we are stepping that up to a new kind of involvement through the creation of this Center.
Additionally, I can describe to you the activities that take place at Solomon's Porch in a week to get a sense of who we are. Monday nights there is a knitting group, and there is also an artist collaborative group that meets. On Tuesdays, there is a meal for the homeless and working poor called Loaves and Fishes. We also do a sermon discussion group to craft the sermon for Sunday. On Wednesdays, there is a play group for people who have kids. We also have community dinners hosted at someone's house—sometimes there are 80 people! On Thursdays, there is a Torah teaching class in connection with a Rabbi in our community. Sunday night gathering is the most religious, "churchy" thing we do. We sing songs that we create, read poems, and may read through whole chapters of the Bible at one time. This is also communal space created when we engage in the blessing of a child when someone is born. In these blessings, we ask people to make commitments to follow the leadership of the little ones in our community, as they have much wisdom for us. Some people live in intentional community together. We also have book clubs, documentary clubs, and other clubs organized as people initiate them.
Overall, our events tend to have a single focus—if it's a breakfast, it's a breakfast. We don't really do small groups or organize by group size. So, we don't ask what the needs of the group are; but we center around the activities themselves.
One of the things I felt pressure about was to respond to the question, Could you do community engagement in medium and large group commitments, not just small group commitments where you know every person in the group? Is community only relegated to relational, connectional dynamics? Small groups follow the rule of "I know you and you know me and we will exchange a relational engagement." We are trying to be in community with a larger group where people feel accountable to someone that they don't really know on a relational level. This is similar to monastic communities—what does it look like if you share a life together that doesn't require the kinds of interpersonal, relational dynamics that make life in traditional churches much more problematic?
For example, we have many people in our community who have serious mental illnesses; but because of our commitment to have the kind of community where we hold each other accountable—as people who have a larger shared commitment to living faithfully—we are able to address conflicts and challenges in healthy ways. In many Protestant churches, people spend a lot of time managing the emotions and issues of others, and conflict causes people to accommodate those individuals' issues because of their relational commitment. We are doing something completely different here. (For more about this, read Pagitt's book Community in the Inventive Age.)
What language do you use to talk about "education" or "faith formation"? Why?
The language I use in my professional life as a church consultant in the Protestant world is "spiritual formation." At Solomon's Porch, however, we don't use that language. What can we do in our collective life is live together as people of faith. For us, that kind of language creates a false set of distinction between faith and life and confuses people much of the time.
What challenges do you face (or have you faced in the past) with regard to education/faith formation in your church, and how might/did you deal with those challenges?
There is a constant need to renegotiate leadership in a community like this, and it takes a lot of work. People bring the "old storyline" back in from other churches that they have left, so it takes work to continue to forge a new imagination in co-leading our community together. It's my job to help do this as a kind of church pastor, which is a different role than being an authorized figure that leads the community and performs certain functions. Helping others to lead in a structurally flat organization and communicating and figuring out how to do this is not easy. It's easier to have one person decide all of that; it's harder to have many people involved. For example with regard to money, we have nine leadership groups who all manage the funds. It automatically increases the level of participation and engagement of people, even if it's not as efficient or easier. All of our issues have been handled in really healthy ways and are not dominated by a narrative of strife. They have been handled by a narrative of hope and possibility with one another.
There is less to fight over because power is distributed over the whole system. There's not this "golden ring" of power to grab onto, so maybe that's part of why we have such little strife and conflict. One of our goals is that if we are doing something that is harmful for people's spiritual formation, we will stop doing it. Pain is an indicator that something is not going right. There's enough trouble that life brings that we don't need to hurt ourselves. Too often, there is unnecessary pain inflicted in churches.
What can the UCC and other mainline denominations learn from the ways in which faith formation is carried out in emerging churches?
People aren't busier than they were in the 1930's. This is a common myth. There's just more competition for their time. The reality is that what churches are doing is less interesting than other things. So we need to ask: How can the church become a meaning making system, not just a volunteer-organizing system? People don't care about the old categories of paying dues and volunteering, or the distinction between clergy and laity. What people want is to live their life in a way that makes meaning in the world. Things within a church are only meaningful to the church itself. The church is functioning as a solution to a past period and answering none of the problems for our current time. In a traditional church system, all of the important stuff is reserved for clergy. All people should be doing it! The entire community should have to do what the pastor is doing. Most pastors stay pastors because they get to do the good stuff.
There is another systemic problem in mainline churches—infatuation with crisis management. There is so much time is spent putting in place rules and responses to crises that people get addicted to crises, and you are constantly managing people. From a family systems perspective, every Sunday many churches are reinforcing a bad system on one another. At Solomon's Porch, we decided that fighting and being angry is not something we're going to do anymore and that people were not going to be rewarded in that system.
Ultimately, people aren't afraid of change. They are afraid of loss. The church must deal with things as a loss issue rather than a change issue.
Kristina Lizardy-Hajbi serves as Minister for Christian Faith Formation Research on the Congregational Vitality and Discipleship Ministry Team, Local Church Ministries. She can be reached at firstname.lastname@example.org.
This dialogue is the first in a series entitled "Dialogues on Christian Faith Formation and Education" and is offered with the intent of promoting conversation around the past, present, and future of faith formation in the United Church of Christ.
For this particular dialogue, Rev. Dr. Kristina Lizardy-Hajbi had the opportunity to interview keynote speaker Dr. Marcus Borg at the Western Christian Educators' Conference in Lake Tahoe, Nevada in October 2011 and gather his thoughts on faith formation in the mainline Protestant church. Marcus J. Borg is Canon Theologian at Trinity Episcopal Cathedral in Portland, Oregon. Internationally known in both academic and church circles as a biblical and Jesus scholar, Dr. Borg was Hundere Chair of Religion and Culture in the Philosophy Department at Oregon State University until his retirement in 2007. He is the author of nineteen books, including Jesus: A New Vision (1987) and the best-seller Meeting Jesus Again for the First Time (1994). His novel, Putting Away Childish Things, was published in April 2010. Dr. Borg was described by The New York Times as "a leading figure in his generation of Jesus scholars." Dr. Borg has been national chair of the Historical Jesus Section of the Society of Biblical Literature and co-chair of its International New Testament Program Committee, and is past president of the Anglican Association of Biblical Scholars. His latest book is Speaking Christian: Why Christian Words Have Lost Their Meaning and Power—And How They Can Be Restored (2011).
In what ways do you envision faith formation as the very essence of the identity, culture, and program life of congregations and other related ministries?
One of the central tasks of a congregation—maybe the most important task—is Christian formation. All of us have been socialized into a culture that sees reality and life very differently than the way Jesus talked about it. The current central values of American culture are comprised of what I call the "three A's"—achievement, affluence, and appearance. Most messages of our culture reinforce this, and these values are so different than anything biblical or Christian. Formation is about re-formation, re-socialization. This includes education, bible study, Christian practices (especially prayer), and worship. Without those things, there really is no church.
What cultural influences or changes in the public realm have affected faith formation in the past 10-20 years?
Anything from the birth of the internet to growing religious pluralism, particularly evident in the contemplative movement and its Buddhist influences. Just this morning during breakfast, I talked with a pastor whose sermon podcasts are gathering a large number of hits from China and Germany. Those kinds of changes are increasingly prevalent.
Overall, the decline in the cultural expectation that people would be part of a church means that the church of the future will increasingly be made up of "intentional Christians." Some of our dying congregations are not made up of these types of Christians; they became a part of the church for conventional reasons, which then may have deepened over the years. As those generations pass away, only intentional Christians will be left. Honestly, that's kind of exciting. An intentional community of 200 people can accomplish much more than a conventional community of 2,000.
How do you perceive/understand the evolution of the language used to describe this ministry ("Christian Education" to "Christian Faith Formation")?
"Education" can become a big enough umbrella to include "formation," but I would prefer to use "formation" as the big umbrella and "education" as one element under that umbrella. I think Christian formation also includes things such as trainings in contemplative prayer, and these practices are more about formation than simply education. Christian formation can also include "good works," actual hands-on experience serving disadvantaged peoples. You could broaden "education" enough to include that too; but these experiences can become an occasion for consciousness-raising and transformation around issues of poverty, racism, etc. "Formation" and "education" are interactive with one another; but because "education" has come to signify teaching and learning, "formation" is a broader category that encompasses much more.
I also don't know if I would call it "faith formation," because—for me—it means that one is being educated to believe something as opposed to engaging in the work of transformation. This is why I use the broader term "Christian formation." For a lot of people, faith is understood as one aspect of being Christian—it's what we believe. We need to get away from that notion, even though what we believe or affirm is also very important.
What are the 5 most valuable lessons for living the Christian faith that you feel the church needs to be teaching? If we fail to teach those lessons/ideas/values, how might we find ourselves less faithfully formed?
1. Centering oneself in God, as known in Jesus.
3. Economic justice. This is the central justice issue in the U.S. and in the world today. It is the greatest source of unnecessary human suffering. This leads not only to less food for people, but also to other anxiety-provoking societal issues such as lack of proper education and access to health care, which results in an impoverished quality of life. Economic justice is simply about fairness, which is very different than charity—it's about how the system is put together. Charity is about people with some resources helping other people who need those resources (i.e. soup kitchens). It will always be good and necessary, but it is not justice. It is important for Christians to know about the difference between justice and charity. Justice means how you are voting, how you are working to change the system. For example, a multimillionaire who gives away millions in charity and yet supports certain political causes is a terrible contradiction.
4. Active non-violence. The two greatest causes of human suffering in the world are economic injustice and war. We must work to address both.
5. Courage to change/transform the world.
How can progress in theories of how people learn and change be more effectively utilized within systems of training leadership for the church?
I know a little bit about different modalities of learning but have not used them. One thing I haven't cared for (I say this as a novice) is an almost mechanical incorporation of various modalities of learning. There's almost a political correctness in making sure we teach to all learning styles, and that can sometimes get in the way of the learning process itself.
For Christian formation, ways of exploring people's experiences are important—for example, spiritual journey groups that provide people access to their memories. I've led some sessions where I've asked people, "What are some of your earliest memories associated with church, the Bible, God, or Jesus?" Then, I give people five minutes of silence. It's great for group formation, and I am surprised by how many times I've been told that no one has ever asked them this before. You can follow it up with, "Did there come a time in your life when any of that changed? What was the occasion?" Another question I have asked is, "Have you ever had an experience that seemed to you to be an experience of God?" In a retreat with Episcopalians, 80% of them said they had. Get people talking about their own experiences—it can be rich to hear others' stories in order to help someone get in touch with her own story.
What directions/paths do you envision the future of Christian education and faith formation to take in the next 10-20 years? 50 years?
There will probably be a much greater emphasis on adult education, increased exposure to and training in Christian practices, and a much more relational understanding of the Christian life. Not just relationships of people, but relationship with God or "What Is." Everybody has a relationship to "is-ness" whether they've thought of it or not, and maybe they are indifferent to it. To paraphrase Richard Rohr, "The church that doesn't teach its people how to pray has virtually ceased to be a church."
What are your thoughts on the emerging/emergent church movement and its relationship to faith formation?
Emerging/emergent Christianity is an ambiguous phenomenon; I'll explain what I mean. Some of the movement is about a change in worship and institutional style, but with the same old theology. That's not what I think of as progressive Christianity. My wife and I went to a number of emerging services awhile ago—we were impressed with the large numbers of 20- and 30-somethings and were aware of the difference in worship style. But the sermon was all about Jesus dying for our sins, and there were no women visibly leading the services. The biblical readings were done by men, and these places were more clearly evangelical. Some emerging movements are genuinely different than that—just look at the work of Shane Claiborne, for example. I admire him greatly—he is certainly a progressive Christian, although I don't know if he would call himself one. I see something very exciting in that form of Christianity that is focused, non-exclusive, and doesn't proclaim that Christianity is the only way.
Also, much of emergent Christianity rejects the notion of owning buildings—I see this as a big part of the Christian future. The number of mainline churches that will decline is significant, and they are becoming small enough that they cannot sustain the buildings and professional paid clergy that they currently have. Churches of the future are likely to be smaller, much more intentional, and—often times—without the burden of a building.
What questions did I not ask that I should have? What do I need to know about faith formation that you have not yet told me?
A book that my wife and I are likely to write in the future answers the question, "What 25 stories would we want every Christian to know?" In age-appropriate ways, we should let those stories shape Christian education, not through memorization, but in terms of shaping an understanding of God and what it means to be a follower of Jesus. What stories would we want to be central to formation? A lot of the "traditional" stories would not be there. The flood would not be there—it's a terrible story! I also wouldn't include David and Goliath. These are the big stories that we teach to kids; but for the sake of formation there are others that are much more important. This might be an interesting project for any congregation to take on. It's a return to the oral, narrative storytelling approach.
Kristina Lizardy-Hajbi serves as Minister for Christian Faith Formation Research on the Congregational Vitality and Discipleship Ministry Team, Local Church Ministries. She can be reached at email@example.com.
New and used titles may be found in public libraries, your local bookstore, or from online booksellers.
For Younger Children:
Curtiss, A. B., The Little Chapel that Stood. Oldcastle Publishing, 2003.
For ages 4-8, 40 pages, ISBN-10: 0932529771.
Beautifully illustrated book tells of the historic chapel less than 100 yards from the Twin Towers that miraculously survived on
9-11. Firemen hung their shoes on the fence and raced to help the people in the towers:” Oh what gallant men did we lose/
Who never came back to get their shoes.” The story of terror overcome by courage and bravery that teaches us no one is too small to make a difference.
Deedy, Carmen Agra and Thomas Gonzalez, 14 Cows
for America. Peachtree
For Grades 2–5, 36 pages, ISBN-10: 1561454907.
Master storyteller Carmen Agra Deedy hits all
the right notes in this elegant story of generosity that crosses boundaries,
nations, and cultures. In June of 2002, a very unusual ceremony begins in a
far-flung village in western Kenya. An American diplomat is surrounded by
hundreds of Maasai people. A gift is about to be bestowed on the American men,
women, and children, and he is there to accept it. The gift is as unsought and
unexpected as it is extraordinary. Word of the gift will travel news wires
around the globe. Many will be profoundly touched, but for Americans, this
selfless gesture will have deeper meaning still. For a heartsick nation, the
gift of fourteen cows emerges from the choking dust and darkness as a soft
light of hope and friendship.
Gerstein, Mordicai, The Man Who Walked Between the Towers . Square Fish, 2007.
For ages 5-8, 40 pages, ISBN-10: 031236878X.
The setting for this story is the Twin Towers, but it is NOT about the bombing. The towers are intact in the story. This is a children's picture book written and illustrated by Mordicai Gerstein. Published in 2003, the book tells the true story of Philippe Petit, a man who walked between the twin towers of the World Trade Center on a tightrope. Gerstein won the 2004 Caldecott Medal for his illustrations.
Kalman, Maira, Fireboat: The Heroic
Adventures of the John J. Harvey
(Picture Puffin Books).
For Preschool-Grade 3, 48 pages, ISBN-10: 0142403628.
The John J. Harvey fireboat was the largest, fastest, shiniest fireboat of its time, but by 1995, the city didn’t need old fireboats anymore. So the Harvey retired, until a group of friends decided to save it from the scrap heap. Then, one sunny September day in 2001, something so horrible happened that the whole world shook. And a call came from the fire department, asking if the Harvey could battle the roaring flames. In this inspiring true story, Maira Kalman brings a New York City icon to life and proves that old heroes never die. This book has received several children’s literature awards.
Masterson Elementary Students, Masterson Elementary Student and First
Grade Students of H. Byron Masterson Elementary in Kennett Missouri, September
12th: We Knew Everything Would Be All Right. Tangerine Press 2002.
For Elementary students, 32 pages, ISBN-10: 043944246X.
On September 11th horrific events occurred, yet through the simple text and vibrant art of first graders, we are reminded that the world continued the next day. On each page, children experience the comforts of ordinary routines, such as their teacher reading books to them, having homework and recess, and knowing that 2 + 2 still equals 4. This is a poignant message of hope that reassures us all that even after bad things happen, tomorrow always brings a new day.
That Day: A Book of Hope for Children (Reading Rainbow Book). Tricycle Press, 2002.
For ages 4-7, 32 pages, ISBN-10: 1582461007.
Sometimes bad things happen in the world. But there will always be good things in the world, too. You are one of those good things. With simple language and a heart-felt message, Andrea Patel addresses a timely and timeless question: What can you do when bad things happen? "Whatever we as teachers, and as adults, can offer the children-and each other-in the way of reassurance, and hope, and optimism, can only help heal us all,” writes author Andrea Patel.
L., I Was Born On 9 / 11. Publish America, 2009.
For ages 4-8, 41 pages, ISBN-10: 1448950511.
Who would have dreamed that the exact same day on which they were born would be the same day that one of the most world-changing, history-making events ever occurred? In poetic rhyme and brilliant colors, the narrator in this book, I Was Born on 9/11, shares what happened on September 11, 2001. The reader sees the events in New York, how America pulled together, how our people realized the value of their country, and how we as a nation can have hope for a safer tomorrow. One is left with a sense of patriotism, cooperation, passion, and a deep respect for those who gave their lives to help keep our country safe that day, and for those who continue to do so even today. For September 11th birthday celebrants everywhere.
Schwartz, Teri J., The Day
America Cried. Enduring Freedom Press, 2002.
For ages 7-9, 48 pages, ISBN -10: 0972394508.
This children's book describes the events of 9/11/01 and in the weeks that follow. Moving beyond the facts, it captures the moments as they were lived without generating fear and provides a message of hope and courage. The book focuses on human reactions to the events such as emotions, acts of kindness and our need to continue onward in spite of fear and uncertainty. It attempts to explain why 9/11 occurred without prejudice. The story is accompanied by graphics (b&w) that are meant to keep the children's interest. The events are told by a cheerful cat who finds his way onto each page of the text as well as onto the full page illustrations. Children between ages 7 and 9 years old will likely be able to read this book alone. However, the material in the book can be utilized into classroom lessons on 9/11, as well as those on citizenship, for older and younger school-aged children as well.
Jeanette, September Roses.
Farrar, Straus and Giroux, 2004.
For Grades K-3, 40 pages, ISBN-10: 0374367361.
On September 11, 2001, two sisters from South Africa are flying to New York City with 2,400 roses to be displayed at a flower show. As their plane approaches the airport, a cloud of black smoke billows over the Manhattan skyline. When they land, they learn of the terrorist attack on the World Trade Center. All flights are canceled; the sisters cannot go home, and they are stranded with boxes and boxes of roses. In the days that followed September 11, Jeanette Winter was drawn to Union Square and saw, among the hundreds of memorial offerings, twin towers made of roses. In the pages of this small and vibrant book, she tells a moving story.
For Older Children:
Englar, Mary, September 11 (We the People: Modern America series). Compass Point Books, 2007.
For ages 9-12, 48 pages, ISBN-10: 075652041X.
On a bright sunny morning on September 11, 2001, hijackers took control of four U.S. commercial airplanes. The terrorists crashed two planes into two World Trade Center Towers in New York City. Forty minutes later, hijackers crashed another plane into the Pentagon in Washington, D.C. Passengers on a fourth hijacked plane resisted, and the plane crashed in an empty Pennsylvania field. The tragic events of September 11 killed nearly 3,000 people, scarred Americans, and changed the world forever.
Santella, Andrew, September 11, 2001 (Cornerstones of Freedom: Second). Children's Press (CT), 2007.
For Grades 4-6, 48 pages, ISBN-10: 053118692X.
Become an eyewitness to history with the new Cornerstones of Freedom, Second Series. Rewritten and updated, with even more full-color photographs and historical engravings than before, Cornerstones of Freedom, Second Series introduces the people and events that helped shape the United States. This book is an informational text about the events of September 11, 2011 and provides basic facts about the three disaster sites, the investigation and the many people who responded to the tragedy.
For Middle Schoolers:
Faith, What Will You Do for Peace?
Impact of 9/11 on New York City Youth. InterRelations
Collaborative, Inc. 2004.
For ages 9-12, 32 pages, ISBN-10: 0976175304.
Following the tragic events on 9/11, New York City youth, aged 11 to 19 from many cultures, came together to document their experiences on 9/11. In their own words and images, they produced a remarkable book calling for peace and understanding. Their powerful artwork caught the eye of celebrated artist, Faith Ringgold, and they are honored to publish this book in association with her. Ms. Ringgold writes: "When I was shown the layout for this new book…... my heart filled with joy. What a beautiful collaboration, a perfect response from New York City's young people. This gracefully poetic account of that frightening day in their young lives is a gift of sensitivity and love. I was amazed at their generosity of spirit. I found the paintings and expressive verse in this book deeply inspiring.
Their Eyes: September 11th--The View from a High School at Ground Zero.
Harper Collins, 2002.
For ages 13 and up, 256 pages, ISBN-10: 9780060517182.
Monologues from Stuyvesant High School. Tuesday, September 11, seemed like any other day at Stuyvesant High School, only a few blocks away from the World Trade Center. The semester was just beginning, and the students, faculty, and staff were ready to start a new year.Within a few hours that Tuesday morning, they would experience an event that transformed all their lives completely. Here, in their own words, are the firsthand stories of a day none of us will ever forget.
For All Ages:
Henderson and Goodman, Robin F. editors, The Day Our
World Changed. Harry
N. Abrams, Inc., 2002.
For all ages, 128 pages, ISBN-10: 0810935449.
All of America's children were affected by the horrific events of September 11, 2001. At such times of pain and tragedy, children often turn to art to express their deepest emotions, and so they did after 9/11. The New York University Child Study Center and the Museum of the City of New York have collaborated on this unusual book, which presents children's artwork created in response to 9/11. Seventy-five works by children 5-18 years old, all from the New York area, were selected for the book and accompanying juried exhibition, which opened on September 11, 2002. Robin F. Goodman, a well-known child mental health expert, discusses the effects of the tragedy on children and their artistic responses to it. The book will feature personal essays by prominent New York artists, writers, historians, and civic and religious leaders; the children's commentary about their art and experiences is also included. The Day Our World Changed provides insight into what some of our nation's youngest citizens saw on that historic day and how they foresee the future of their city, their nation, and the global community at large.
Harwayne, Shelley and New York City Board of Education, Messages to Ground Zero: Children Respond to September 11, 2001. Heinemann Publishing, 2002.
For all ages, 176 pages, ISBN-10:
This is a collection of letters, poetry, and art by children in response to September 11th. All were sent to other children reflecting innocent support, outreach, and caring. This book is an archive of what children were thinking and feeling through their honest and heart-filled messages.
Marsh, Carole, The
Day That Was Different: September 11, 2001: When Terrorists Attacked America. Gallopade International, 2001.
For all ages, 48 pages, ISBN-10: 0635009188.
Timely, factual, sensitive information for children about the day terrorists attacked America.
• The Day That Was Different: What Happened on September 11, 2001 and What It Means;
• Other Days That Were Different: Pearl Harbor, the Bombing of Ft. Sumter (start of Civil War), and the Challenger Explosion
• Home of the Brave: They Came to Help-Firefighters, Police, the Military, Civilian Volunteers
• The Government in Charge: What Happens When America Suffers an Attack?
• Timeline of Significant Events
• The Geography of Terrorism
• What is the World Trade Center?
• What is the Pentagon? Why Did the Terrorists Pick on It?
• What is Islam? Who Are Muslims?
• What is Terrorism? Why Does It Exist? Is it New in History?
• Land of the Free: How a Democratic Country is Different
• I Want to Help!: What Kids, Families, and Schools Can Do to Help
• Is this the "First War" of the 21st Century?
• What Will America Do Next?
• What Good Can Come From this Experience?
• Tolerance and Your Role as a Student
• Dear Diary: A Page to Record Your Feelings
• Dear Friend: A Letter to Write
• Pride and Patriotism
• My Questions for Further Discussion
Compiled August 2011 by the Rev. JoAnne Bogart, UCC Education Consultant, Serving the Western Region