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As a child, I used to think that moments of interaction with adults in church after the service were quite boring, and in any case the adults didn't seem that interested in talking to children. However, I did recognize, without fully understanding, that it was somehow special to have the whole congregation gathered for some parts of the service, worshiping together. And likewise, enjoying fellowship together at festivals.

As an adult, I used to think that children have little spiritual insight to offer adults.

I think now that I've been too dismissive of children's capacities, having done some youth work and seen how children can pray simply but profoundly. However, I'm not convinced of Holly C. Allen's reading of Psalm 145:4 as mandating two-way instruction. Not that this should never happen - I know of churches where the youth group lead services, and I think this is an excellent principle. However, the onus in Ps 145:4 seems more 'top-down', ie from the older to the younger generation.

I was struck by Allen's analysis of communities gathered intergenerationally at 'critical moments' in the OT - hence the importance of children seeing public reliance on the Lord, especially at times of crisis.

I wonder what Christina Embree has in mind for 'creating spaces' in which generations can pass on faith to one another? I wonder if this is most productive in the sense of the cross-generational, mutually beneficial friendships and partnerships that Allen identifies in the OT (one could add Paul and Timothy in NT). I can see how this might work for adults - eg prayer partners, but I'm not sure how this would look in the context of a children's group / youth group.

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What I understand that the models of intergeneration ministry described have in common is their 'mutuality' - in other words, the mix of bottom up and top down interaction between generations. In theory, I like this idea because, as Jonathan notes, children do have insights (sometimes quite direct and clear, without obscuring accretions of personal experience and prejudice) that can bring an adult up short and think anew.

The question I have in mind is the extent to which the authors would want to apply these models. Is it all the time, in everything church does, or just in limited activities? All the time sounds like a recipe for chaos and I don't think it can be Biblical, but in particular, prescribed activities, with some oversight, I can definitely see its value.

I need to think what these activities would look like.

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Even though I understand the biblical theology behind the intergenerational ministry, I do not really think it follows from the Bible.

I agree, children and young people have value and must be included in meetings, prayers, worship, community. But this does not mean that they have the same role as adults do in those meetings.

I can't see how from the biblical texts quoted and used, one could infer that.

Same value and worth does not necessarily mean same role, exactly as men and women. I understand the word "different" might be considered "evil" in today's society, but it is not really. Different should mean only different, not less valuable or important.

It appears to me that the Biblical text (and a plain reading of it) affirms that it is the adults who are called to teach children about God, feasts, worships, meetings, the past, and not viceversa. Older generations teach younger generations.

Surely, there are things which adults can learn from children, like being trasparent, straightforward, fully trusting, dependent (and to these aspects I believe Jesus pointed when he said "Unless you become like little children, you will never enter into the kingdom of heaven).

And many times we have excluded or not properly engaged with children and young people in communal settings, not allowing them to express themselves and bring up ideas or topics which might instead be very important.

Therefore these facts should make us argue that children and adults, despite being equally valuable, important and present in the church, have different roles in it, and that's something God Himself designed to be in that way.

I wonder if this is a thought the authors themselves would agree on, or if maybe I have misunderstood what they're trying to say.

PS: I've finished watching the lecture, I guess my response was too tough and focused on what I think they don't get right, rather than what can be used and learned from their perspective to further the growth of the church and integration of each member :)

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This chapter really touched me. It helped me see how, from the very beginning, God's people were meant to live and grow together as one family of faith. I was amazed that in the Old Testament, everyone was included men, women, children, and even foreigners. God's promise was for everyone. These scenes of the whole community gathering before God made me realise that faith is meant to be shared. God created men to be part of a community, to represent Him and to share with future generations.

It also made me think about how the same thing continued in the New Testament. Jesus welcomed children, even though others did not think they were important, and Paul's letters were read to the whole family. Faith was something that belonged to the whole family, not just to certain age groups. We are treating those kids like some other people we know. Sometimes, when we're teaching the kids outside during the sermon, it can feel like we're saying, "This isn't for you, it's not something you can grasp."

In our community, this message feels especially relevant. Bringing people together is not always easy. It’s common to admire those who seem more talented, confident, or well-off, while others remain unnoticed. Poverty and social differences can make it difficult to trust one another or to include everyone equally. Yet this chapter highlights that every person, regardless of background or ability, has something valuable to offer. Allowing those who are often overlooked to speak, serve, and contribute is a powerful expression of the gospel and helps the whole church grow as one body.

The image of the Greek dance in the book beautifully captures this idea different generations moving together in rhythm and harmony. That picture reflects what the church is meant to be: one family united in love for God and for each other, learning together, serving side by side, and showing the world that God’s love breaks down every barrier.

Living this out is not simple. It requires humility and patience. But this is what God calls His people to become a genuine community where everyone belongs and where each generation helps the others grow in faith.

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Numerous passages throughout both the Old and New Testaments highlight the value of intergenerational community. This was the norm in biblical times. Nowadays, however, we have become so accustomed to being segmented into distinct age groups, beginning in school where children are separated by grade levels. If we are not careful, this pattern can continue throughout life and become difficult to break. We tend to think that children are educated at school, and therefore parents are relieved of their responsibility to discipline and instruct them. A similar mindset can be observed within the church: since Sunday school teachers are already fulfilling their duties, parents may feel that their role in their children’s spiritual formation is no longer necessary.

I was particularly struck by the emphasis on cross-generational relationships in Scripture, exemplified by the story of the young Samuel and the priest Eli. While Eli provided Samuel with spiritual guidance and training for ministry, it was Samuel whom God chose to speak to directly—and through whom He rebuked Eli for failing to correct his corrupt sons. This example beautifully illustrates the complementarity between top-down and bottom-up models of ministry. Leaders and parents are called to pass on the message of Scripture faithfully, while children and youth are invited to respond to that message and to share their own insights about how to apply it in daily life. In this way, their voices can become a source of encouragement, correction, and reminder for adults. Through such mutual exchange, believers of all generations are able to grow together and build one another up.

One quote from the chapter particularly caught my attention: “Rabbis in that day paid little attention to children; spending time with little children was regarded as wasting time.” Unfortunately, this attitude still finds echoes in our modern world. Parents often become caught up in the fast pace of daily routines, and workloads can easily increase to the point that they have little or no time left for their children. In Christian homes, this lack of time often prevents meaningful “D6 conversations” from taking place. Even when family devotions do occur, they may become a mere routine, lacking genuine engagement or heartfelt discussion.

As I reflected on this, I recognized my own shortcomings. I spoke from personal experience and humbly admit that I still need God’s help to glorify Him in the way I relate to my children. My prayer is that, with His grace, I can grow in fostering a deeper, more intentional intergenerational relationship within my family and community.