As some of you may know I’ve been writing on emotional health and healing on my other blog ‘Healing for Men‘, the link is above, on that blog, I write about my journey of self awareness and healing from abuse. In this blog I have tended to write about youth work practice and how this is theological and spiritual and my own experiences as a practitioner.
Somewhere between the two, for me, sits the spiritual, and thats why , when ive had a number of things I wanted to write about, about faith and spirituality I didn’t know where I was going to ‘put them’, so ill try here.
The concept ive been pondering for a while combines spirituality with safety.
So, starting with ‘Safe’
How important is safety in our youthwork and mission practice?
To the policy makers and external stakeholders and public – safety brings to the attention safeguarding, child protection and risk assessment – ensuring that people are safe as they participate in the space.
But safety is something more than this isn’t it?
As Goffman, in ‘The Presentation of the Self in everyday life’ (1960) says, safety exists in the interaction of relationships.
And talking about safety. Theres Maslow.
And when Ive thought about Maslow in the past, I wasn’t thinking about myself. I was thinking only about how the young people in my groups, my projects and ministry are on this ladder, and how – beyond the physiologically necessary, safety wasn’t important.
But what didn’t I see. Myself.
Maybe youthwork academic training wasn’t the time or place to see these things, or myself. But what kind of faith or spirituality did I have – in a place where I had no emotional safety, awareness and in denial of myself? It was faith – it was academic faith. Ask me to write an essay about theology and I could. Just don’t ask me to feel anything. Church was a place of work, a place to be productive – it wasn’t a place to be. But I digress, the question remains – What kind of spirituality and faith could I have – when I was in denial and hiding deep trauma? When I wasn’t in a place of safety?
If I wasn’t safe to feel and express emotions – what kind of spirituality was I trying to have – defiantly not one that was healthy. It was from a false self, a codependent self, it was from an incomplete place.
This passage was shared with me today- at the end of Lukes Gospel:
Luke 24; 22-34- NLT taken from Bible Gateway.
Regular readers of my blog will know that this passage has featured before. Today I noticed something about safety.
The disciples are walking back from the terrors of Jerusalem, and the drama of the crucifixion weekend, and everything that has crashed, burned, fear of the Roman Empire, and soldiers all around. These two were walking home, and on the open road are met with a visitor they didn’t recognise. In trauma they couldn’t and didn’t see. Their mind so engrossed in the consequences of the events. Past plaguing present.
But what happens to them when they reach a place of safety – their home?
They not only see.
But they also feel.
Their hearts burn – they feel.
It is something new for them – to feel Jesus, to feel.
Faith wasn’t just a head exercise – it involved their whole body. But could only do so from and in a place of safety.
They didn’t just ‘not see’, or not know – until then they didn’t feel either. Until they were safe. Thats when they can express their feelings.
So – what kind of faith did they then have – through death and resurrection – beyond trauma- safety was what was required, for them to connect mind to heart and experience – and also faith.
They had a different faith – once it wasn’t just their head.
They had a different faith – when they were safe enough to feel.
When it was their whole body.
Where would these two disciples have been on Maslows scale? Basic needs – probably..safety..not quite… but what happened once they were in a place of safety? Something inside, feelings, emotions and faith changed.
And, back to me – what I have experienced in the last 3 years, that I didn’t know I needed before – and was living and doing faith in ‘survival mode’- safety, physical and emotional safety- and as a consequence… being able to feel, to be and to connect more closely and deeply with my body, and soul, emotions and feelings.
As a result – something has changed spiritually too.
Ill explore this with you in a few upcoming blogs, but I kind of wanted this one to be an introduction to my experiences and reflections on safe spirituality.
Thank you for reading, comments and thoughts welcome.
I thought I’d imagine a parent writing a letter to the local vicar about the newly published book ‘Under Construction’ (2019) by Neil O Boyle, national director YFC, its a brand new book, and a number of young people might be about to read it.
Dear Reverend/Pastor,
Thank you for taking the time to read this letter, you may not know me, but I am the parent of Harry, who goes to the youth group in your church hall every Friday night. Tell you the truth Harry loves it, and as a parent its great that he gets the chance to meet up with other kids his age, and not the same ones he goes to school with, I think he goes because he fancies one of the girls but dont tell him I told you. Anyway, the church thing is new to us all as a family, I guess we’re ok about it, were not religious at all, but sympathetic to it, it’ll help Harry growing up im sure.
Actually Reverend, there was something more I wanted to thank you for. I dont know whether you realised it, but Harry went with the youth group to a camp in the summer with the other kids in the youth group, he had a great time, there was a band on and he loved the music, said it was nothing like church (hope you dont mind me saying) and there were other adults there who were being cool and friendly, and Harry was impressed. So, thank you for giving him that opportunity. Theres another thing too, whilst Harry was there there was someone who gave him a free book and said it was about developing a deeper relationship with Jesus. Now as you might imagine, Harry spends most of his time on a video games, and even though he showed me at the time, a few weeks ago, I was sure the book would stay on the bookshelf.
To my surprise, and a bit like the Bible one of your volunteers gave him a year or so ago, Harry tells me how much he is enjoying the book, if you want to give your children a copy its called ‘Under construction’ by Neil O Boyle, as a parent I wholly recommend it. The change in Harry since he has been reading the book has been amazing, he used to not have any decent conversation over the dinner table about things, just shove his food down, and be sullen, but not any more, he’s offering opinion on things like abortion, sexual assault, child killing, bullying and asking us over the dinner table about how good our prayer life is, also about watching too many video games, saying that these things are wholly shameful and God wouldn’t want people to do these things.
To my surprise he’s asked me to give his copy of Grand Theft Auto to the charity shop, when I asked why, he told me that if he played it too much he might end up killing a child on a railway line. As a parent I am just so proud that he is making these decisions based upon such diligent thinking and consideration of the facts of such high profile cases in British crime history. If this is what this book has been able to do for Harry, then I am just so pleased.
I must tell you this, The other day Harry and his older sister Matilda were having an argument at the dinner table, Matilda currently has a boyfriend and they’ve been together 2 years, and Harry quite abruptly asked her whether she had had sex with him (the book told him that sex was for having babies) and whether she was going to save having sex for her future spouse, because that’s the most important relationship. Now, Im sure Harry didn’t mean to say it in such a judgemental manner, but Matilda reacted bad to this. As a parent we tried to love both of our children, and so we’re thankful that Harry has helped us out by saying this, yes he may have destroyed any relationship he has with his sister, but as a mum I couldn’t be more proud that he’s learning a new perspective and without any critical thinking using it to help his sister be shameful about her sex life, saves her father trying to say it.
So Reverend, I was intrigued, what was this book all about? Forgive me ( are you the confession ones?) , but I kind of had to know what this genius book was all about, so one day when Harry was at school, I thought I would go and have a read, after all its just a book not a diary isn’t it.
Well what a surprise I got.
You see, not only is it a book, but it has exercises and activities in it, and Harry had filled some of them in. I thought, should I look.. but, a book for teenagers and about christianity what is it going to have in it, draw a picture of Jesus or some kind of bible story quiz, but no Reverend, not at all.
This is why you need to get copies of this book to your children Reverend.
I know I shouldn’t have done it, but there were reams of notes written, as Harry, usually not that diligent in school according to Parents evenings, had completed the activities. I bet you want to know what they were. Ill try and tell you, because what I discovered shocked me at first, but then I realised that all the information would be great to use as bribery against Harry if I needed it, you know as they say, knowledge is power.
I just started with the activities and where Harry had written, at 13 he’s already realised that he needs to make big changes in his life, he’s drawn what the foundations of his life are, he has a series of dots to draw the nature of waves in his life (any ideas what the waves of your life are Reverend?) , and on page 38 described the things that make him panic, now, Harry has always been pretty chilled and nothing phases him, but like a good boy, he managed to write a few things, Donald Trump and Climate change, they are what makes him panic, and on page 62 he’s asked the same thing again, there seemed a lot on this.
On page 102 Harry was asked to write down the principles that guide his life, now I dont know about you Reverend, but I wasn’t surprised Harry left this blank to be honest, though he had a go at it.
Harry made a good job of drawing something that symbolises his exercise (a football, what else) , and then Harry described his prayer life – do you have any idea there Reverend, that my 13 year old has been asked to describe his prayer life, he said it was ‘fine, but not as good as the leaders he met at camp’.
I was so thankful too, that on page 119 and 120, I was able to read about the internal labels of shame, rejection, guilt and other that Harry says have carried around with him, all his life. I thought I knew everything about my boy, but when I discovered how he’s felt guilty for the death of our family pet dog, and rejected because he thinks his sister gets more attention, and shame because he masturbates and there’s been conversations about girls, underwear and porn at school, but at least now I know some of the things he is going through. And Im going to tell his dad later too. If you want to find out the inner shame of your kids, then this book is amazing.
You’re going to think this book is amazing aren’t you, well sadly reverend, I think there are some not so good points. I think its great that there’s just so many opportunities for Harry to write down all the areas in his precocious little 13 year old life where he feels he is a failure, feels guilty, feels like he needs to change, there’s even a section where he is made to feel so bad about one of the things, its likened to a weed, on page 135. Harry said his weed was ‘masturbating’ and he didn’t feel it would ever go away or be removed, it looked as though there’d been tear stains on the page. Well as a parent, if Harry feels so shameful about his body now, then its unlikely he’ll end up doing anything like his sister has. He’ll probably never get married or be able to talk about sex with anyone, and as a parent, that’s far easier to cope with.
Reverend, there is a bit on page 80 that might shock you if you gave it a read, no its not the stories of sexual assault, rape and abortions, no, they’re all told as if its the woman fault, and in this PC culture, its refreshing to have some traditional women shaming attitudes, men cant be at fault for their penis at all, and im glad now that Harry can grow up thinking that he doesn’t need to take responsibility for what he does with his penis, a relief, given that now that he’s so embarrassed by what it does.
No, the bit you have to watch out for, is a little section where Harry had the chance to rate how good Dave and I have been at being his parents. And the little shit, sorry, darling Harry, gave us a grade of only 7 out of 10, and for some reason, and I looked in the text, an anticipated grade of 8? what’s that about then – what’s Harry expecting? an Xbox for christmas, is that what he’s anticipating, well not now…
When I read the chapter it was talking about abuse in the family, and men and women having sex to have families, I thought that was a bit weird, I mean Harry is 13 not 8. He was told that some couples its painful to not have children and God wants people to be together to have children. Well that’s a bit awkward for Harry as his Grandad recently remarried, if he has kids at the age of 75 there’ll be a shock. In the book I read that following Gods instructions about what to do when there’s abuse in the family or a parent leaves us. Im just so glad Reverend that in the Bible there are instructions for Harry when this happens, can you tell me which book in the bible is specifically for 13year old boys and what to do if a parent leaves, im so thankful the bible is so specific and helpful.
So, yeah, keep a watch out for the family pages, you might get a shock, especially if you’re expecting a high mark, this book doesnt have much positivity in it, so be ready for a low score.
Before I go, I am going to need to ask you for some help Reverend, as I said in the beginning, I haven’t ever been to church, but I would love to be able to discuss some of the questions that Harry is about to read and know what is going on so I can at least help him. So would you mind getting back to me, I note that you have an MA in theology, and this book is being for 13 year olds, so I guess these are standard questions. So could you give me a few hints on how I might answer these questions please?
What its the Hallway of my life? – Because I am asked whether Ive left Jesus there
What is the MY version of the Bible, and can I get a copy of it, I used to have a bible with weird drawings in it, think it was the good news, but what’s the MY version?
What might the dry rot in the walls of my life be, and Reverend, these affect how I view my life – so as a Parent Id like to know- and Jesus exposes dry rot, so can you tell me what’s going on there please?
This one is in the book, Can you understand this reverend? when the storms hit your metaphorical house (your life) does the roof leak and cause further damage by the manner in which you panic, react or stress, or is the roof watertight because you find yourself able to draw close to God, whether you sense him or not and find his peace? Reverend can you explain this one please?
Do people who wear provocative clothes have no self esteem Reverend? (Thats what page 75 says)
Reverend, does your life have a dining room and has Jesus walked round in it?
Whats your prayer life out of 10 Reverend? – just so I can help Harry know what the vicars score is and compare, thank you.
Reverend, how might I respond to the question whether I have an undeniable weed growing in my life?
Why is this book all about bad things, shameful things, about introspection for 13year olds – yet nothing about God being about love – like I heard at Harry and Meghans wedding? Its almost a completely different faith to that one?
Lastly – Reverend – I notice there’s a whole load of assumptions and claims made in the book- about girls having abortions, about video games and that they lead to being a child murderor – is this kind of amateur reading of society to make young people feel shamed what I might expect more of in Harrys life? If so, ill keep the real study in our house out of bounds, I wouldn’t want him to actually think critically about these things or discover research, like my own psychology degree papers to challenge it.
So, thank you Reverend, its been a long letter I realise, and you dont hear from parents very often I guess, if you could help me out with these questions I would be grateful, this whole house thing seems a bit weird but if thats the basics in christianity for 13year old then I really am going to have to pick it up quick. Oh and the sex before marriage thing, try not to tell Harry that his older sisters date of birth was only 2 months after our wedding date, keep that a secret, otherwise my score will probably go down to 3.
Thank you again, as I said Harry loves the youth group. And this book is going to really help me to discover all his hidden secrets and fears, its like a dirty diary full of sex and shame, just let me know if he talks to you about it, I can even give you a heads up.
Your Parishioner
Joanne, Harrys Mum.
PS, there’s some resources for the youth group available, I think you should get the youth group to do them. They’ll be a nervous shame-filled wreck of a group, and dead easy to parent.
Oh, and reverend, I thought id copy a few pages for you, just so that you can see for yourself how good this book is.
(after contemplating these words the Reverends response is here )
Even though I met Martin at the National youth ministry weekend last week, my view of his book has increased in favour since, but not because i forgive him for not taking me out for a coffee, that boy Martin was pretty busy all weekend, and the conference was a good one… (;-))
Back to the book….
Martin has written an engaging, self deprecating at times, accessible book on 11 principle aspects of growing up male in the UK, from emotions, to sex (there was always going to be at least 1 sex chapter..) , about temptation, identity, adventure and a few other aspects, most of which are written with the christian faith in the background and sometimes foreground.
It is a book that has challenges itself to looking at the individual male, and the male in society who, if Martin is right, is almost determined to be a certain type (page xv) – and so attempts to be a counter narrative to this. Though this presupposes that young people aren’t critical of the culture they are in… and some really are.
I like this book, though i think, i wanted to like it more, and yes thats even though it frustrated me at times. But i like it even more since the NYMW19 weekend.
The bits i liked
I liked it because Martin isn’t afraid to be personal, and at times real and maybe vulnerable, there’s plenty of personal references, of situations in his own childhood and teenage years, and quite crucially, if he points the finger elsewhere, its at the world of cinema, music or culture, and not a real person he knew or a real situation in a group of young people, this is to be commended. I read the book before I met Martin, though we had conversed via Social media, the book feels like he is having a conversation with you, its a casual chat about some important aspects of life, and comparing this to some of the equivalent books I read as a christian teenager (the teenage survival kit – anyone?), this is less a moral treatice on how to behave – but an encouragement to be a man, a real man growing up in the world and what that’s all about. Its not just about surviving a moment (teenage years) – but attempts to point forward – and ask – ‘what is it you’re made to be’? – and in addition, to have a gentle conversation about some of the alternative views of what being a man is all about.
I like the sense that Martin asks the questions, it is a conversation, and there’s encouraging advice (to reflect on your purpose, to give yourself some moments in silence) , and not necessarily assumptions (‘if you’re someone who, ‘if you’re the sort of person who…., ) , this may reflect that Martin hasn’t got someone in mind as the audience, or a more nuanced reality that he is leaving this a little more open, this is also reflected in that he doesnt make the assumption that the reader is a christian, or a type of christian – yet most chapters do have something about faith in it, and 99% of the time its about the Christian faith, and there’s a whole chapter about Jesus too, yet whilst this book isn’t going to achieve awards for Theological nuance, Martin brings into the conversation stories from the Bible to use as examples, in a way that he also uses his own stories, and movie storylines to reflect on, its what it is, and Martin is good at it. It makes for easy reading.
The bits I wanted to be better
The bits I wanted to be better, were that I just wanted such a book, written for young men, and as someone with a teenage Son, to have something in it that had something like an actual proof, or evidence, or even, references to places where young people could get other help. I liked the conversational tone, but if Martin had stated where such things as ‘the biggest killer of young men is suicide’ comes from, to give it weight. And that same weight, proof, evidence, could be included elsewhere, *and I know this is the kind of thing an academic would say, i realise, but if something as important as alot of what is said in this book, about emotions, about health, about then psychology and sociology, then to say ‘ this comes from research from ____’ – a point being that on a few occasions Martin references the Bible exactly (p61).. so it feels like an opportunity missed, big time.
The other thing, is that by the time I got to the end of the book (and I read it all) I started to get a little tired by the moments like this where Martin left the page and started talking to me, *if you’re reading this, its called breaking the fourth wall like this. And it just got a little irritating, maybe because it wasn’t that necessary, and then it sort of got a bit patronising, especially if i put myself in the place of a 15yr old boy reading it, definitely an 18yr old – because they might feel as if theyre not being talked to at that point..
But then thats another thing, I was trying to work out who the book is directed for…. if it was for young men who have been brought up in churches and christian homes – then theres a distinct sense in the book that each Bible verse and theme needs explaining – and yet many should be familiar to them, even a cursory look at many sunday school teaching materials and most of the stories are covered that Martin uses. Theres very little in the book about a purpose that doesnt involve God – and i will be critical here, if the whole premise of the book is whats said in the conclusion, that ‘The relationship (with God) is above all else , what you’re made for. If you embrace that, everything inevitably falls into place’ – seems quite a trite ending, and is the voice of someone who has had the privilege of now being able to look back (and recount stories of Hollywood) – but what if the young person reading this isnt feeling like ‘everything is fitting into place’ even though they have faith? – they could live in poverty, experience childhood alcohol abuse, be a young carer, and for many adults reading that sentence.. doesnt that suggest that Jesus is the answer? – yet as Martin also suggests throughout, there is work to do in life (like discovering being introvert, or reflecting on purpose, or other activities) … but then – in regard to audience.. is this said to affirm someone who is a christian (the target audience) or said to encourage someone? – given that Martin is tentative initially with faith references, he probably does have a broader audience in mind, but thats a bit confused then with the ending.
I’m glad Martin has written a chapter about Sex (which got all the attention when this book came out), im more glad that Martin has written a chapter about Women, about objectification of women, and how this is endemic (at least in the coffee shops Martin goes to), it may have been good to have a female voice included in this chapter, given that by the 9th chapter the boys reading it, might be interested in hearing it. I guess, also, there’s something Martin could say about women that isn’t said, though its to be applauded that he has written something that is targeted at boys that encourages them to think about equality, just not sure where they themselves go with this if they challenge their all male church leadership team… but hey.. that’s #churchtoo for you – and Martin steps a long way short of encouraging the boys who read the book to share platforms, or to stand aside in the youth group if there’s a girl who is more gifted..
There’s one other problem. I’m not sure whether Martin has written half of a good book. This one is the reactive one. Its as if Martin has looked at some of the issues facing young people today, rightly, and written a response to help young people navigate them, reflect and even grow as a man through them.
What would have been good, is actually, the good. I wanted Martin to suggest what might be good for young people *you mean use actual research that shows whats good for young people yes that. During the process of 2019, young people are taking to the streets in protest for good things, young people are volunteering in politics, young people are having a say- or wanting to. Maybe this could have been encouraged a bit more- and yes, even having a relationship with Jesus permits/encourages these… (As ive said in this blog, psychology suggests that belonging, competence and autonomy are good for us all, including young people, and developing these themes further may have developed the ‘what we’re created to be’ )
Though, I do, generally like this book. It is not without flaws *wittertainment reference for ‘the film podcast’ listeners, its heart is in the right place, and Martin is engaging, yes heartfelt, self depreciating and comes across real and honest. Its real and honest and tries to treat the young person reading it with respect, with a reality that life isnt perfect, and that he isn’t trying to tell the reader what to or not to do (p125) – and for this reason, easily, I would recommend it to any youth leaders who have 13-16 year old boys who might be interested in reading it, as a positive encouragement to thinking about being male, growing up male and being critical of the accepted messages about whats expected or accepted.
Martin Saunders – The Man You’re made to be (2019) can be purchased here:
I have amended my Review, in a previous version, I compared Martins Book, with Neil O Boyles book ‘Under construction’ which was given away free at Youthscapes weekend youth ministry conference. There is no comparison, Martins is light years better. However, whilst i retain an opinion that Under Construction is not just poorly written, potentially damaging and theologically all over the place, I should not have communicated this in the way I did. It does make Martins book look a whole lot better though.
Its almost 48 hours exactly since I got back from Youthscapes (www.youthscape.co.uk) National Youth Ministry weekend and so I thought I would put pen to paper on a few reflections from it, with a few added and notable caveats.
The first is that this was the first time I had attended an English Youth Ministry conference. yup. Well aside from YFC’s own staff jamboree, my own youth ministry journey was too embryonic to go to the early incarnations of youthwork the conference back in 1997, and from 2004-2012 I was in Scotland (and why travel to england..) and since being back in England I have largely gone to conferences that i have prioritised in terms of learning and specialism, or where i felt it would be important to have an input from a faith perspective, such as In defence of youth work, Federation of detached youthwork and a few others. Though I did attend Deep Impact a few years running in Scotland.
The second thing, in terms of reflecting on the NYMW19 is that i spend the great total of 0 (zero) minutes in any seminar, talk or workshop. With the exception of three workshops that were being presented from the room that i was part of with my lovely colleagues at FYT. Ill include only a small part of this , as they will show more of these on the FYT website soon along with a few graphs and pictures (http://www.fyt.org.uk)
So – what have I actually got to say about the National youth ministry weekend, if i wasnt at a seminar and didnt hear a single thing from the stage. Well maybe thats the point, what is the essence of a conference? How much is it directed by whats on the stages, or what happens in between?
The bits in between were fun.
Thats all i can say really. I was tempted to wear a T shirt that said
yeah, i did write that blog – sorry if it upset you
But then i realised that actually, though a number of other ministry leaders, organisation leaders, and twitter followers knew of this little blog of mine. 750 people at the NYMW really didnt. And i already knew this.
For, whilst the twitterati of christian youth work, some engage with these reflections, the reality for me is that i get far more responses from the more critical, more open spaces in ‘secular youthwork’ than the youth ministry world. If such a world exists. Thats not to say that this has no impact – but bring 850 people involved in youth ministry into a room for a weekend, and id imagine that the echo chamber of those who engage in theory regularly, theology even, or who have the time to read the stuff i write, or know about it, or search it out is few. But that didnt stop the fans of this blog searching me out. (blushes) .
The other reflection – is that there are many people who i would regard as being important in the conversation about youth ministry – who were absent from the conference, and some are very important – whether DYO’s, Clergy, Bishops even, representations from other denominations, and not many people involved in christian charities such as YMCA’s and very few from YFC – two from different ends of a youth ministry/work spectrum, but largely absent in the conversation. Is youth ministry so confident in itself that it has any clout to speak to power, and those who make powerful decisions that will affect the future of churches working with young people in the UK. Because, if it isnt doing that, its merely speaking to itself. (which i know is also a criticism of the echo chambers of social media of which this blog is a part)
But what of the question… what of UK youth ministry in 2020? or the long term 2030?
What is it going to be able to do – if the organisation it serves.. the church is 11 years further into the decline its currently in – and youth ministry itself hasn’t got much of a track record of stemming this overall tide – and churches themselves are recruiting family and youth workers, community and youthworkers (with more of a missional/outreach focus),. Has the church given up on youth ministry or young people? And if not – what is the core of youth ministry and what has it got to say? – if its discipleship.. have we even thought about what this is, and how this occurs? And – what about youth ministry and theology, and worship, church, mission, spirituality, poverty and faith, and then – what about thinking about youth ministry and other disciplines like sociology or psychology, all are important. At least I think they are. These conversations need to happen not just in the centres of academia. Young people are far too important to not do this.
Having a conference next year is one thing. Systematically putting young people right at the heart of the UK church’s focus is another, and not just to save the church – but to enable communities to flourish too.
However, It wouldnt be unusual for me to get sidetracked down a rabbit hole of reflective purposeful questions, and yet at the same time say that I really enjoyed the weekend, but thats probably because I love having conversations with people, and there were 100’s of them in the FYT room and in the market place area, conversations that went deep, conversations about critical aspects of youth ministry, conversations where I learned things, conversations with others who are in the midst of the challenge, the midst of trying to do some great youth work, conversations with other ministry leaders and friends, and these conversations are completely life giving, energising and positive.
Honestly – I genuinely loved the weekend – it was great to catch up with and meet so many people – far too many to name. But does having a fabulous weekend, mask some of the difficult questions, and conversations that need to happen?
And gathering 850 youth ministry people – what conversations do they think need to happen – is there space to hear and listen as a process? or are they to be sold ideas too?
Ultimately youth ministry (like youthwork) itself is a conversation anyway, shaped by those who experience it, see it and narrate it, so did NYMW open up new conversations, or shut them down, do the difficult ones need to be asked in the next few years, and work towards the responses. So, yes i loved the weekend, yes i love the conversations, but then again, you know i love a good conversation, whats important is that the conversations continue, and not just on twitter….
its always the 20% of people in churches that seem to do 80% of all the work?
It got banded around for quite a while, though I’ve not heard it recently. It was, at best a passive aggressive way of encouraging people who only sat on pews every week to make more contributions in the life of churches. It neither rewarded those who did get involved, nor was much of an encouragement. However. We’ve moved on… haven’t we?
Though there is still a really ethereal conversation about discipleship that still happens, its as if there is a magical way that discipleship happens, that seems to be in need of being continually redefined, rejuvenated and energised. A cynic in me (yes there is one) might think that these attempts are to ‘sell’ the latest fad, model or concept, and with it a whole load of resources and practices. (and yes i do have an inner cynic) The grown up in me might pose the question about whether there really is anything that can be humanly done about discipleship through churches. This is most pertinent when there are countless research on the ‘state of discipleship’ in churches (LICC have recently done one) . What they discovered that a significant number of active people in churches also self identified that they didnt feel that discipleship was happening. Yet, they were busy.
Maybe theres a few things to say here.
The first might be that a definition of discipleship that looks like Bible reading/prayer/study on a personal level might be genuinely not happening when a person is also involved in so much of the church’s activities. Its more group discipleship, than individual. Potentially.
So there may be a Definition problem.
There is also an expectation problem. Not unlike conversations about ecclesiology and models of churches (Healy 2001)- an almost impossible view of discipleship can act as a hindrance rather than an encouragement, its as if a ‘perfect’ process of discipleship is out there (though still yet to be defined) and until that happens there’s a striving, with often other metaphors like ‘whole life discipleship’ – that rarely about the struggles of life that include poverty, suffering, health and family issues – these can feel at times ‘in the way’ of ‘perfect’ discipleship. Almost that these are to be put to one side – God isnt in these… discipleship is somewhere else… at least that can be the implication. Discipleship doesnt = attendance or involvement – so what is it? And theres nothing against the continual search – but the human search is for God, not for process or concept (Acts 17)
The problem with discipleship is not that we cant define it from the Greek (Mathetes) , not that we don’t see this as some kind of apprenticeship, or follower of Rabbi status (and i’m referencing Jo Dolbys PhD here) , or looking at Gospel discipleship – because thats been the church for 2000 years effectively – how to follow Jesus model/practice of it – but do it in the institutions of the church created since 70AD. The packages and resources have been written with every new discipleship package being better than the one before. It feels as if maintaining the church as an institution – with all the voluntary giving of time to enable this – doesn’t necessarily equate to the definition of discipleship – yet church maintenance is still good right?
We are urged to be disciples and witnesses in Jerusalem, Samaria and the ends of the earth – (Acts 1:8) – the Wednesday morning community project may have all the semblance of the ‘ends of the earth’ compared to Sunday morning. But theres only a call to stay in those places not move people. We may have to reflect on what discipleship in the ends of the earth may look like. It probably wont look like what Jerusalem discipleship did. So what might that be.
I’d like to end this piece with three thoughts that hopefully add something to this discussion. Practice, Theory and Theology.
One significant thing comes from my practice.
A number of years ago i was the project coordinator of a detached youthwork project in Perth, Scotland. Because of the nature of the role expected of volunteers, they underwent training, on the nuts and bolts of detached work and also, we spent time looking at values, principles and thinking theologically through a practice of being out on the streets, being vulnerable, and how this might be mission. What i didn’t realise, or at least, what was a great joy, was that in the months and years that passed of walking and participating in the practice, how often each of the volunteer reflected on how being involved in the project was a place in which they were doing discipleship, doing mission was discipleship. It shouldn’t have blew my mind, but that it came from the participants and not me, sort of made it real. Did it help that I had framed the action as a missional/theological one.. yes. Did it continue to help that there were spaces for theological reflection ongoing in team time, session reviews and in the growing of this community, well, i guess so. But still, i wonder if there’s just something to be said with how ‘volunteering’ is made a discipleship activity. I think.
From Theory, I wonder where the discipleship conversation converges with the Faith Formation conversation. Are the two the same. Maybe. Its not often a conversation about discipleship from the platform of a UK conference also includes reference to faith or spiritual development (fowler/westerhoff etc) – but neither, does it look beyond a glimpse of the need, to the culture and a few biblical principles. What Andrew Root (in faith formation in a secular age) does is look at how Spiritual and faith formation needs to take root in the culture that we are in. I cannot in this piece go into his detail, and I have written 5 pieces on his book Faith formation in a secular age (2017) already (links at the bottom of this piece) – but Roots suggestion is that Faith formation is a process of ministry, and ministering and participating in the tasks of God. Where he argues consuming church, spiritual experiences, and personal faith journey all meet culture that is looking for authenticity that is found wanting. Simply put, every one wants authenticity, and there’s nothing more authentic than a real church that transforms the world rather than creates enclaves and avoids it, equally, its not just a current age thing, or Generation Z thing, its everyone. Look at micro breweries, farmers markets and bake off, the desire for the authentic pint of ale, the real news is there, its not just an adrenaline experience… but a real one. A danger, Root argues is that Churches have embraced youthfulness in an attempt to be authentic, culture has won, they have stopped being actually authentic. Practical faith formation for Root is a process of ministering and ministry. Is practical faith formation discipleship? Its not far off… but forming is for performing, and performing is also forming…
The setting for discipleship though, is not the church though is it. Church is the place for the faith formation, discipleship happens on the stage of the world, in which the church is also a part. And this is where the third thing, Theodrama, for me comes into play. Understanding the theological, physical and social context of discipleship might reveal that being in ministry in the world is closer to discipleship. Theodrama provides a metaphoric platform to imagine/realise that the whole of the worlds timeframe is Gods, that the whole world is a stage in which all are participating in a Holy redemptive drama, just that not everyone is aware of it. From those drinking in the wetherspoons that i am sitting in, to the drivers on the bus, and the market sellers in the shopping centre, the teachers in the schools and youthworkers on the streets. The framework of theatre, and drama, takes the notion of connecting stories further, and to consider the artistic and dynamic view of participation (which is Biblical) in God drama, as the context of discipleship. So therefore the church is a principle actor, guided by spirit, to act on the stage of the world in accordance with a number of prompts past(trinity, kingdom, bible etc), and present (spirit) to act in the future. Personal discipleship, may well be a community venture. Personal discipleship is about be more fully aware to these prompts in the every day. It is not the amount of bible studies, prayer times, daily reading notes that have been completed, its being aware of these to act appropriately in the every day. To act in the world where there are competing values (Von Balthasar) where there are prompts to do so and goodness, truth, love and peace to be appropriated. Discipleship may well be a process of awareness and a new reality. Its being able to respond to the voice of God in the midst of the action. Not avoid the action and head to the nearest 5 evening a week bible study and avoid the world. (Theres more on Theodrama in other pieces on this blog, see the categories)
Coming back to the 80/20 thing – there is a new issue in town. Its that because of a lack of volunteers, and also the exponential growth in community work projects and ministries in churches – 100’s of volunteers for these things are being grown from within them, food kitchen receivers become servers in kitchens, young people in youth clubs become junior leaders – all in the name of good empowering community practices. The question could be said that these are good ‘social action’ and ‘not mission, or discipleship’ and it could feel as though the powers, and the 20% who’ve gone through the ranks properly and have a mission/discipleship resource to sell, cant conceive that there might be another way. We might ask a question – how might people be already disciples through the ministry of serving in a community that they feel home in and welcome (and want to create for others) ? and not that all this serving is only a step to a ‘real’ discipleship elsewhere, that can look like ‘going to a study group’ or ‘alpha’ – the real discipleship could already be happening – from a point of action.
A task of the church, might be to develop practical theological reflection and participation through these serving moments at the time – because im not sure any church has a luxury of increasing barriers to faith – when clearly there are many who want to participate in the good that a church can do.
I would hope there is a space, or a awareness that an action first discipleship can sit alongside a ‘traditional church attendance discipleship’ – because for one thing, people are joining in the action of the mission of God because it looks like something that heals, does good and is something to believe in – because it is making a difference. They are already participating in Gods mission before knowing full well who God is. Well, to be blunt, none of us know who God fully well is. For some people they might be closer to the actions and drama of God in their participation of it in a food kitchen than hearing about it and the stories of those before them.
The task might be to increase theological reflection – not import a model view and make discipleship unachievable. Root may be right, thinking of discipleship as a faith formation process causes a shift to think of people as ministers and helping people to ministry, and this can start from the food kitchen, the holiday club or the social enterprise. Real discipleship is practical and takes place in the world, that where the tensions and drama takes place, the choices and prompts by the spirit occur. When we talk about discipleship otherwise its often more about faith formation and learning. Discipleship on the stage of the world might be less about doing more faith formation (something measurable by attendance and vocational calling) and more about becoming more attuned and aware of God in the midst of the whole world. Being aware that God might well be in wetherspoons right now, and asking me to have compassion on everyone drinking here at 10 in the morning. Can hearing God in the midst and acting on it in the improvised moments, in the participation of conversations of ministry be measured as discipleship? I hope so. But discipleship is also volunteering, and starts with the provoke to be part of building Gods kingdom in a place. I cannot argue otherwise that this isn’t the person who has relied on a food bank, a youth club, who is now participating in making this goodness happen for others. God is active and on the move. And its risky and challenging.
References
Andrew Root, Faith Formation in a secular age, 2017
Hans urs von Baltasare – Theodrama Vols 1-5 – 1980
Kevin Vanhoozer, The Drama of Doctrine, 2005
Wesley Van der lugt – Living Theodrama, 2016
Nicholas Healy, The church, the world and the Christian life , 2001
It comes as almost no surprise that there has been a backlash to the cultural messages of safety, harm and avoidance of risk that have been prevalent in culture, and also I might add the church over the last few decades.
Talk now in youth ministry is of taking risks with young people.
Or maybe more pertinently, talk is of ensuring that risks are important in the relationships with young people.
It was the focus of last years Youthscape conference in which 1000 youth workers attended. Its been the focus of FYTs resources also. But – is it ever the subject of clergy conferences?
This risk provoking goes against one of the key principle cultural and organisational implicit drivers of organisations, notably church based youth ministry, which has, as said by Pete ward in 1997 – been more about safety and conformity within the church, than the kind of radical discipleship offered by Jesus. (Ward, 1997, Youth work and the mission of God, p16)
Taking risks was a key aspect of Jesus’ ministry – don’t you think?
Taking a risk with us as humanity was a risk taken by God overall – don’t you think?
Pushing the disciples to risk taking – and even exposure to difficult situations- was a key element of how Jesus pushed the disciples- agreed..?
At the end of this piece I will refer you to a resource which has been collated by Frontier Youth Trust to help you develop risk taking in your youth ministry, do take a risk and have a look at it – the link is here: (and no I don’t get any commission) 101 Risky Ideas for your youthwork
But before you do that, Id like to offer a short reflection on risk taking within youth work and ministry, basing this on two principal ideas. The first is a chapter in ‘Youth work Ethics (YE)’ by Howard Sercombe, the second is the 9 stage process of youth work as developed by FYT a number of years ago. I hope you find both useful.
In ‘Youth work Ethics’ Howard Sercombe identifies 19 areas of youth work practice that he gives insight and reflection to, on the basis of suggesting that youth work itself is an ethical endeavour based upon itself as a profession, and a definition of youthwork as a ‘professional relationship in which a young person is engaged as a primary client in their social context’ ( YE, p 27, 2010). What this does, is form the basis of youthwork as a negotiated, limited, yet professional relationship – that transcends the plethora of activities, venues and delivery agencies- but frames it as a relationship. Something i think that is music to the outcome bleeded ears of the youth worker.
Before going further with Sercombe, here is the 9 stage group work process that once and still is core to the FYT Streetspace community, note especially the element of Risk, that its needed and where it is located.
The logic being that, over a period of time developing the relationship that you as a youth worker (especially as a detached worker) will be able to take a risk with the relationship that you have with a group (as you may by then have developed small group work, gained their trust etc) and been able to make suggestions to enable them to do something they maybe wouldn’t have done other wise. A push too soon may indicate that the relationship has been perceived differently from youth worker and young person/group. But note, that from the process of developing spirituality – a ‘test’ is whether ‘risk’ can be taken with other maybe easier concepts – like travelling to watch a football match, trying to raise funds for an activity, undergoing a personal change like quitting smoking (as an example) – gauging how risks in these areas might be seen as some kind of indication of how risk taken to think spiritually might be perceived. For more explanation of these – you might want to buy the Here be Dragons resource, in which all 9 stages are explored further. This is here: https://wp.me/P2Az40-4t
But lets just say from this example that Risk is needed in the youthwork relationship, and possibly even that Risk is needed for faith.
Back to Sercombe. Helpfully in a chapter on ‘taking care and managing risk’ , Sercombe identifies that in the main there has been a confusion about ‘harm’ and ‘risk’, but also that a number of risks are needed in youthwork, more so, there are a number of hidden risks that we would do well to help young people avoid.
A few summary thoughts from the chapter:
· Because we want to develop, transform even, the lives of young people through the relationship we seek to have with them , and they to some extent put themselves in our hands– this is an engagement that is inherently risky because we could get it wrong, create defensiveness, create exclusion or be a disappointment
· We expose young people to other relationships with other adults, professionals or services – there is a risk here, as these too may end up being destructive.
We are as youthworkers responsible for the intervention in other peoples lives and have a duty of care, and Sercombe goes on to describe the influence of a number of legal decisions and oaths that have an impact on how youthworkers are responsible, and ultimately states that:
‘The first responsibility of the professional is to make sure that nothing worse happens to the person than has already happened’ – though this is obviously difficult to promise – especially in medicine.
This is key ‘we need to do the best we can to help a young person in their journey. That may involve harm. It may involve greater harm. We don’t know that our assessment of that, even in consultation with the young person will be accurate’ We might want to avoid it, but harm is almost always a possibility in any intervention we might take, whether its helping them across the road to the ‘safety’ of the bus shelter on detached, the football or table tennis match, the cookery group, or game of pool. All can be harmful, and minimising harm is key, but it cant be avoided completely.
Whilst a few high risk activities have reinforced a tendency to avoid risks due to fear and litigation (such as PGL disaster over 20 years ago), and insurance companies dictating which activities youthworkers can and cannot do, there has become a tendancy, as i stated above, for risk avoidance. The real issue is being sued and avoiding harm to the organisation.
‘often it is our job to increase risk’ (YE, p110)
Whilst the risks that get banded around for young people are the usual list of subjects; drugs crime, unemployment, homelessness etc and these get the usual attention. There is a range of risks for young people that don’t: passivity, resignation, fatalism, cynicism, low expectations, isolation, and you might add a few others here. Like lack of political engagement or community participation. Our role, according to Sercombe, is to help the young person assess the risk as best they can and help them decide through the possibilities. In the short term there might well be harm for the young person, a better life might, controversially, not be a safer one. (YE p110)
The role that Sercombe suggests we take in this risk manoevering profession is that of a guarantor. We manage the risk, think about it, we assess it, and consider it. But what we also do is hope, believe and project. We want to believe that young people can do, will do, and might just rise to the risk, because we see them as capable, confident and want to give them the opportunity to be the adults that they want themselves to be. By treating them as adult – they become adult. Right? Isn’t this a risk in itself? – but not an entirely non altruistic, positive one?
For despite the best interests at heart, best support and best conditions – there is still a chance at ‘failure’. This is the guarantor, and our role. We hope and help to provide the best conditions, resources and buildings in the hope that this will help young people develop agency, confidence, to be adults to make decisions. This is why this puts us at risk.
Thats why we take risks in youth work – because we still believe in the possible, we still have faith in the potential, we still dream. We take risks, and need to receive good management on their risks. ‘Risk is a key resource in youthwork’ (YE, p111). It frames the logic of our intervention. Without it there would be no change, no transformation, no improvement, no new reality being explored. Whilst young people ‘at risk’ can be seen as an issue. Many of these occasions are when young people themselves do not have the capacity or resources to prevent being exploited, exposed or manipulated, by populist politicians, tabloids, sexual predators or extreme faith groups.
It is our role to defend young people, and take risks in preventing what might be a default pathway into these risks. Yet, risk is not the same as harm, it is not our role to decrease the risks, as arguably young people need risks so that they can exercise sound judgement, and we need to push young people to new experiences for their learning. We take responsibility for the process, we might consider ourselves lucky at times for the risks we have exposed young people to and the lack of assessment thought through. When young people enter into a relationship with us, it is a risk in itself, they entrust us, the information we give, and for them to push back on it. We might do well to recognise where we might have failed young people and their development because of our own reluctance or avoidance of taking risks, we need to be skilled enough to know and make the possibilities open, and resourceful in encouraging young people to take the risks. We might need to take risks to challenge barriers in organisations which hold young people back, we need to be as brave and courageous. We need, as this suggests, not to be content in only bringing young people to our beautiful place – but pushing them through the barriers we create to the somewhere new.
We have to take risks. Faith is about taking risks. Life is about taking risks.
Whilst the section above is less about faith, and more about risks in general. It is not difficult to make connections about barriers in churches and providing the support for young people to develop an adult faith.
As a reminder: Those 101 risky ideas for faith based work are here
At random – these are numbers 41-50 on the list and are aimed at helping to develop spirituality in young people, if you like these, why not download them all..for free. i mean what kind of risk is that, even…
41. Rewrite a parable and base it in your local context. Tell the story to young people without revealing its biblical origins. What are their interpretations?
42. Get up early to watch the sunrise and pray for the day ahead.
43. Ask young people to write a new parable.
44. Go to a cathedral or ancient church. Do some research about the the faith communities that have been there over its history.
45. For an experience of awe and wonder, sleep out under the stars.
46. Identify some of the metaphors used to describe God (ie Lion, Teacher, Tower, Rock). Ask young people to come up with some new metaphors based on the local context.
47. Cancel youth group or church in order that young people might find God outside the spaces you can control.
48. Arrange a visit to the building and community of a different faith. Use the time as an opportunity to dialogue about what values are important to you all.
49. If you meet with young people to explore and discover God start calling it church rather than Bible study or youth group. How do young people react? When is church, church?
References
Sercombe – Youthwork Ethics, 2010
Ward, Pete, Youthwork and the Mission of God, 1997
I have had a copy of Chap Clarks ‘Adoptive Church’ for over a month now, sent to me to write a review of it, for this blog, its a bit of an odd book to try and write a review of, that’s not to say that it is without merit, some very interesting points, but I guess for me, a book that only has a few references, and only 12 Authors are listed in the Index (though they do include Barth, Bonhoeffer and Calvin) then you might understand why this is a book that I have struggled with. I had hoped in one way that the last three books I had read on youth ministry were bucking a trend somewhat ( Nick Shepherds ‘Faith Generation‘, Roots ‘Faith Formation in a secular age‘ and even the ‘Theological turn in youth ministry’ by Root and Dean) towards attempting more thorpugh examination of youth ministry practices. This book makes no mention of these previous pieces (or Root/Dean/Shepherd/ as influences) In comparison this is skin deep, and possibly why I have struggled with writing this review.
However, that’s the pre amble for the review, and possibly reveals my own prejudices. As I said this book is not without merit.
Adoptive Church (Chap Clark)
Chap Clarks ‘Adoptive church’ is the third of his ongoing series on developing family orientated churches in which young people can flourish. Previously he has written in two publications the importance of family for the nuturing of young people[1], and in Adoptive youth ministry this approach was developed further. In Adoptive Church, Chap Clark changes the focus from developing a nurturing youth ministry, to providing guidance for the whole church as to how it be adoptive in doing so be an environment where the nuture of young people occurs. This book is squarely for those youth ministers who are working in a church context, little is mentioned of mission activities and outreach work, but despite this it does ask pertinent questions and gives practical suggestions on how a church, a faith community might develop an adoptive way of being that can be of benefit to all, and not just young people.
Outline
In part one Chap Clark explains what he means by an adoptive church, in addition he suggests three crises that he identifies are befalling the existing programmable approaches to churches working with young people , chapters three four and five describe further the requirements for creating an adoptive church including what this means for discipleship, and how a church might develop a strategy for being adoptive, and then the goal of what an adoptive ministry might mean for young people and the church itself. The implementation of an adoptive church is Chaps main concern in part 2, a number of case studies, questions and processes are considered and primarily these relate to the nature of leadership required , with two different styles considered. The final section describes the characteristics of an adoptive church and how to encourage churches to develop an adoptive approach. The main shift for chap is that he directs most of this conversation to the whole churches rather than the specifics of the youth ministry departments. His passion is that the whole church is the soil for the nurturing, empowering and participation of young people and a culture of family who adopts young people is what is required for this to happen.
Strengths
Universality of context – Chap suggests that an adoptive church approach can be considered for churches in ‘Atlanta, Ontario and Nairobi (p21)’ and in the main I agree with this sentiment. Describing how churches to have a better environment for nurturing young people in the faith community is critical for all churches, yet I cant help but think that the setting of a large church and the challenges that this proposes shape Chaps thinking and concerns in the main. Its almost as though Chap is responding to the problems in large church youth ministry where young people might well be cyphened off into age groups and never to be seen again by other supportive adults in a church, almost.
That discipleship is described as a process, rather than an end game, is another strength (page 49) – and Chap challenges the notion of ‘a mature’ disciple – when as he says, it is a movement and trajectory towards maturity that everyone in faith is undertaking. It is from this sense of movement that Chap orientates the solution to the three problems he suggest that are at the root of the issues in youth discipleship (stated below).
His solution to the three problems (and which encourages the movement of discipleship) to use a biblical analogy, is to focus on the soil. The solution isnt the programmes, professionalism of youthworkers, the excitement of the residential. It is the culture of the church. For Chap, the solution is that the soil – that is the culture of church, which all of us are part (whether paid, clergy, laity, congregation) is in need of a rethink.
we need to create environments where seeds can grow and shoot down deep roots that will last a lifetime (Clark p50)
For Clark, creating the right environment for the flourishing of disciples (the seeds) – involves cultivating the following:
Knowing Christ leads to following (p51)
Love for God increases knowledge (p51) (Quoting Tozer)
Knowing about God so that they (young people) can know God personally (GF Hawthorne) (I might critique this ‘knowing God personally’ relationship notion, and Root does this already in 2007 Revisiting Relational youth ministry)
Keeping the content about Jesus, using every opportunity to use a Jesus phrase..(p52)
Loving God/Christ back – in how young people express love back – ‘Teaching young people to love Christ is not about introducing more content, but rather providing environments and experiences that enable young people to slow down their lives and receive Gods love. Instead of taking prayer requests devote more to times where young people can be drawn into a tangible sense of Gods care and presence’ (Clark, p53, last sentence paraphrased)
Following Christ – Helping young people use their gifts, helping young people be generous, helping young people do Gods work in the world
Student leadership may be fine for the youth ministry but rarely actually leads young people to feel like they are contributors to the body. (the main church) The same goes for singing and teaching four year olds. Whilst these are sound expressions of using a gift in the body, to truly feel important and valuable contributors, the young need to connect to adults while they are following Christ as he brings in his kingdom (Clark, p55)
Whilst I can agree with the sentiment, I am not sure practically how the latter might occur, if as in many churches, there might be a discipleship deficit amongst adults, who spend more time maintaining churches through meetings, that being as active in ‘following Christ as he brings in the kingdom’ – young people might in effect be doing more of this themselves than adults are anyway. The learning might need to be the other way. Though the sentiment of greater participation/contribution is definitely valid, but in the UK, talk of participation and contribution is barely new. Neither is using the gifts of young people in Ministry – in fact this is the crux of Roots Faith Formation (2017) – though the repeated call for cultivating a better soil, for the seeds to grow is one that is particularly important.
Before moving further into the book, and developing Clarks key theme – creating an adoptive church. I want to mention critically the assessment of the state of churches that Clark identifies in Part 1. Not unlike many youth ministry book, there has to be a stated problem in part 1, to then be given the response and solution in parts 2-9. Where many youth ministry books have focussed on MTD, and the UK happy ‘Midi-narrative’ – (Root & Shepherd respectively) as the problem, Clark avoids both of these issues completely, and puts no work into thinking about the contexts in which the churches find themselves. Clarks focus is purely on the church as a whole. And church that is existing almost without any recognition of the context around it. On this basis, this is why the three issues that Clark raises as the problem with church youth ministry are:
We (the church) is losing young people
Students are unprepared for secular society
There is more hurt than we realise. (pages 25-30)
He is right on one hand to suggest that strengthen what is broken is a good way to start. However, I cant help think, that from a UK perspective, barely any church in the UK would be immune to the hurt in the students that they have, or the students/young people it is doing mission with, given the effects of austerity, young peoples mental health, etc etc – a church that doesn’t get this, especially in the UK must have its blinkers on. And to think that its own young people aren’t facing these, well… On the point that Students are unprepared for secular society, then again, this possibly represents something of the culture of a type of youth ministry that in the UK might only be a dream. Yes, there is much to be done of creating flourishing youth ministry and churches so that they balance a distinctive following of Christ, whilst ensuring that young people are world ready too. But not many churches in the UK offer the kind of 5 nights a week youth ministry that might shield young people from culture and the world around them. Yes preparing young Christians for following Christ in the long term is an ongoing real task – but in the UK im not so sure that many of them are non-world ready. However, giving them tools for mission and doing Gods work in todays world agreed, this is almost lacking. Especially if MTD (Christian Smith, 2005) is still pretty much the order of the day in regard to teaching, hearing and attendance is the one thing valued. For the US audience, these 3 issues probably ring true. Though there is minimal research into the causes of this problem given by Clark, albeit reference to some research by Fuller institute, one example of a young person, and a reference to David Elkinds work as a total sum of source material for making these three statements of the problem. Whilst they may be accurate assessments of a problem, and many might agree, they do lack the rigour of an academic piece. I guess in a way thats part of the problem with this book, where Root asks the question ‘what is faith’ and how might faith be formed in a secular age/world? Thinking about the nature of the secular world and its influence, Clarks finger is pointed more towards the church without too much of a deep diagnosis of the secular world that the students will be trying to face. Its as if the church on its own can sort out the problem. It will help no doubt, but if you’re looking for a stronger argument about the nature of the secular world, and how faith and ministry can be meaningful in it, then its Root that gives the answer to this, and not Clark.
The response by Clark is for church to do better, and be better at enabling, encouraging and supporting young people to flourish. I can get this, I honestly can. But if churches arent made more aware of all the issues that this is about, including the effect of the secular age on young peoples faith, then its only a one-directional solution, to what is a complex problem. Fixing discipleship is going to take more than creating good spaces for discipleship, though there’s no doubt (and dont mishear me) that this is definitely a step in a right direction. Because its complex, i might suggest that this is why Clark largely ignores the issue, compared to Faith Formation, Adoptive church is definitely a practical book.
And a practical book, Adoptive Church continues to be, in Chapter 5, Clark begins to address the ‘church’ with a number of questions: ‘Is it a warm or a cold place’, is it a place where young people are given eye contact? is it a place where adults know the names of young people? (again i think the majority of small churches in the UK, this isnt an issue- well maybe not the warm/cold issue) , and then chapters 6-8 share further the practical ways (a process not a programme) of being an adoptive church. In chapter 6 this feels like using a business model of using ‘outcomes’, ‘intentions’ and ‘goals’ to create adoptive churches, and this is translated into sharing vision (p71), communication and training and creating opportunities where people can outwork the commandment to ‘love’ . Analysing the context is seen as important, so that churches intentionally work harder at being more welcoming (nothing worse than a church that says ‘all are welcome’ when actually no one is aside from those who know people already) – yet Clark is right in that even the most welcoming church that seeks to be ‘youth friendly’ rarely reaches out to young people, walks alongside them, or actively seeks to adopt in community young people as siblings in ministry. (p73). As he says, every church is unique, and every church might describe themselves in a certain way- but in analysing the context ‘how are churches for young people?’ . Clark then goes on to talk about resources, structures, reflection and evaluation- and much is useful, though it is worth being reminded of the American church context in which much of this is directed.
Clark then looks at the leadership style required for developing Adoptive churches, and whilst I can picture the kind of ‘Im in charge’ type leadership he describes (to avoid) – I think, generously, that many UK church leaders (whilst there might still be ego etc) are closer the the partnership models that he describes, given the rise in ecumeicalism in the UK and profligate attempts to share resources across churches for a variety of mission and community practices. Though what Clark is also getting at is trying to encourage an ongoing learning partnership approach to discipleship within a church instead of ‘hear me I have the answers’ , is the alternative ‘thanks for joining in this great and glorious effort, we’re all in this together’ (Page 86) – this might appeal to the ‘High School Musical’ generation who have, through Disney been exposed to the miracle of team work thanks to Troy, Gabriella and co, there is a deeper sentiment here, that developing adoptive churches requires an ongoing humility and respect for each persons worth, value and contributions (Ministry in the whole body). (p87) Clark then considers how a journey might be made from a managerial style to a partnership style. I can see the benefits of this, and wonder personally whether community approaches might be increased in clergy and ordination training to enhance partnership and educative approaches to leadership. However, that is not for today.
In the final section (pp129-176) Clark describes the ‘fundamental practices of adoptive churches’, these are said to include :
Nurture and the Ministry of going – Chap describes a sense that Ministry occurs between the programmes (even though its a programme leader that most churches want to employ as a youthworker) , and that Ministry is as a result of the programme. Stating that ministry is to be relied on to help with young peoples participation in Gods work/ministry and his Family. Adoptive church is also about Going, about following God in the travel, the journey and the mobility of God, the kind of mobile, travelling ministry evident in the Biblical narrative (p134-135)
Nurture is about Familiarity – creating a place where young people feel at home. It is gentle, caring and loving, involves sharing the gospel of God and sharing life experience (p137), it is also Communal, therefore more than a mentoring (121) approach which is sworn by in many situations (p137) an adoptive approach is a community one and is akin to the family and all need to nurture each other (p138)
Nuture is strategic. It does require effort and intention, as though Clark doesn’t admit it, the default is not necessarily communal but individualistic (because of wider culture and individualism) so, some strategy is required to create communal nurturing spaces, to use language of community, sharing and encouragement.
It is about building trust, building warmth and gathering to explore the gospel together. But lets do this, as Chap Clark says, to build community and family, not just to ‘hear one person tell lots of people something’ but to create places of warmth that encourage learning together and learning spaces that encourage warmth. (p141)
Chapter 10 is about the Golden rule in most of what Youth Ministry has been all about in the last few years, at least in the UK (and the last three books mentioned above virtually say the same) – Youth Ministry, and in this case Adoptive churches, are all about participation. Or at least, Empowerment, which is beyond participation according to Clark, and in the main it is – for Clark it is about participating and contributing, and going beyond the ‘just getting the kids to do something’ type of participation.
‘Adoptive churches seeks more than minimal participation’ (Clarke, p146)
However, this is the sting (for many) . As Clark says, Empowerment is about realising that young people have a wealth of gifts, abilities, resources themselves that currently churches (and I will also argue schools) are not making the most of or are overlooked. Empowering contributing young people (in the task of Gods ministry) will enable these gifts to be used in ministry, and be ministers themselves. ‘Empowerment is the goal’ states Clarke, ‘we want teenagers and emerging adults to be embraced not only as younger siblings but also as valued ministry partners’ (p147). To achieve this, Clark suggests that churches need to be intergenerational, particular, incremental and intentional. Im not going to elaborate here on these, as they make sense. Though each of these might be counter cultural to what has gone on before, and even against attempts for universalism & quick fixes. However, his one idea of a ‘Youth Advisory Board’ is pretty weak as an idea, though not because having young people form a group to guide and advise in the ongoing preaching styles and content wouldnt be a good idea, but that it feels like the participation and contributions are merely to be Gods ministers within the institution. This is something he himself has argued against earlier in the book, and something Root certainly does, however, it would be a bold first step in many churches as to give power away to young people to help shape the preaching rota and content does require initiative, courage and risk taking. Its a step beyond creating a committee to help run the youth club, its participation and making contributions in the whole church. (I guess where there is a lectionary, this is going to be a challenge…)
Clarks final chapter considers the resistances and challenges awaiting those who take hold of these ideas and want to make steps towards creating adoptive churches, especially in organisations like churches who can be notoriously resistant to change, even in the face of decline. (if anything this brings about more fear and an entrenchedness). And do you know what, there are some gems in this chapter about language, persuasion and confronting the need to change in a church, and the effort it takes. So, again, on a practical level, Clark gives some sound advice, even in a UK context, the stuff on history, ownership and belonging is relevant, as is trying to be an agent of change even if you’re not in charge, youth worker and clergy might be united in this common cause. Clark does suggest that experimenting, and taking risks on the edges is one way, including family or community meals (something popular in the UK) . He contrasts family meals as a time for being together and sharing, and the deemed ‘inter-generational’ trade of having drums in the service, something that strategically doesn’t bring people together or relationally connecting people, its almost a trade off to ‘keep people happy’.. His tips for experiments, and cautions are worth a read. Its why change might be incremental, and working from the edge inwards might be key.
In effect that’s how the book ends. There is an appendix and a few bit n pieces in the index. But there isn’t really a conclusion, a final rallying cry, or some lengthy stories of how this worked in a few situations. Its a curates egg of a book, good in parts, an idea that has appeal, and a few practical hints and tips as to how to make it happen. His ideas are described simply and accessibly and will appeal to many, and I think for churches who want to do better ministry with young adults, and children, thinking through the culture of the church as a place of nurture, flourishing, family and learning are important, especially if the end goal is to help them be participants and contributors in Gods ongoing ministry. For me it lacks some of the depth and rigour, and even research that other recent books has, but thats probably unfair to judge it in this way. Overall I would recommend this book to the UK audience, even if there are aspects in which might not apply, there are churches who might not want to answer some of the questions truthfully that Clark asks, and this might not be a bad think, for the sake of young peoples ongoing discipleship.
Only this, Only that, Only the other, If we ‘only’…
It is one of my pet hates, got to admit it. As I travel around and have conversations with church leaders, ministers and volunteers. When describing their project, their groups, their young people, there is a tendency to use the word ‘only’.
It can occur in ‘ we ‘only’ have a few young people in our church , or ‘we’ve only been going a few years’ or ‘we ‘only’ run a few sessions a week’ . And in Ministry more generally ‘only’ is something of a self imposed curse. I think, and it extends to ‘we only have _____ coming to church’ . It especially extends to when people in the same ministry get together. And have a weekend conference where each defines their group as ‘only’ compared to someone else, or that the amazing, mega large youth group is the default ministry size.
Its not about the only. Its about the who. But on the ‘only’- Is ‘only’ a symptom of both a comparative culture – where we assume that everyone else is doing far better than they really are or say that they are, and also a symptom of the dream and desire for something different or more than what is existing. Talk of ‘only’ sort of devalues the actual young people who do attend, the actual families who have taken the effort to make it to the activity, talk of only indicates that numbers not people seem to be the markers of success. It also means that we stop looking at what is, what good, and the precious that is present. I think we do need to be careful that a desire for more, might cause young people to think that they are only valuable if they have friends and bring them.
Does the use of the word ‘only’ already mean that we have succumbed ourselves to the perils of a numbers game? If so, sadly, our ministries will undoubtedly suffer for it. And so will we, facing personal trial of our ministry by numerical indicators alone.
Might there be something more with wanting more ?
Of course there is a problem with only having a few young people in a church, the resources dont seem to fit very well. Well guess what, thats the problem with the how of what were trying to do. Maybe because of a few young people there are questions to be asked about materials based youth ministry provision, and finally there needs to be a shift to something else instead. And thats not easy, none of this is, especially with a church only having 1 12 year old, 1 8 year old and three under 5’s. What to do then? good point. But the answer wont be found without a change in attitude and probably a change in approach. First we stop with the ‘onlys’ and probably second we developed practices of higher participation, less teaching, more conversation. Less input, more involvement. Yes a small group might be difficult, so discipleship might need a different form, mentoring, participation in faith practices, training/apprenticeship.
I asked a number of youthworkers around the country to share their experiences of what might considered ‘small’ youth group experiences (under 6 ppl) , in small churches (under 40) – and dont mishear me, I am desperately trying to resist using the word small there. These sound large compared to other churches. So, again, apologies for falling into the same comparison/descriptor trap. In such a culture of comparison, stories of the ‘small’ can be ignored, when ‘ministries’ that have large numbers can dominate and create a gravitational pull towards, and sometimes thats an actual pull. The actual pull of the small youth group thats doing something beautiful, that has to be disrupted so that they attend en masse as the audience in a large gathering which causes them to feel anonymous – just to support the ‘large’ – and the large can influence the small.
Can the small be beautiful – well of course it can be, why am i even asking the question?
Here are some of the benefits of ‘only’ having a ‘few’ young people- as said by those involved in making these beautiful things happen:
They get to know adults well, who aren’t their parents, and therefore explore a different understanding of faith. They get to know a small group of peers better. They can do social activities to form strong bonds and can do life alongside each other. (Laura P)
They become full active participants in the life of the church. Involved in everything inc. the “not youth” elements normally reserved for adults. Which in turn adds to a sense of belonging (pet topic is small church youth work ) (James Y)
Deeper relationships, learning to rely on one another, hearing true stories of faith, loss and redemption. Intimacy that fosters trust (Kat)
It certainly means you get to know them better as individuals rather than ‘the young people’. And it’s easier therefore for their individual gifts to be used in the church. Labour intensive though! (why is ‘having an easy situation’ preferable?)
Interestingly when we asked our young people at __________ if they wouldn’t rather join the Deanery youth group they said no, they liked being in a small group of 4-5. It felt safe and cosy. (Miranda)
The key for me is connection. A small church provides opportunity for connections that is hard in a big church. (Aaron)
They are known and as leaders we can be more responsive. I’ve never led big youth groups as a regular part of my ministry #smallisbeautiful (Alice)
you’ve got a lot of room for growth? 🙂 i’d say if 15-25% of the church is youth (as above), getting them involved in the life of the church will have huge impact (Andy)
Our church is this size and intergenerational community feels easier. 2 of our teens pick up an old lady each week and wheel her to church. 1 says it’s the highlight of his week and he just loves being with her even if they don’t chat much. Brings my heart joy thinking about it! They always want to pray for her in youth group. (Pheobe)
commenting on the above.. I love this. This sort of community is lost in larger churches, but replaced with a community where most yp only know their peers (Sean)
we’re a small church with great youth, but only after years of perseverance and encouraging the older members of the church to believe in them. Definitely find that yp build great friendships and therefore work much better as a team and are fired up for mission! (Mhairi)
these are beautiful, significant moments – dont you agree..?
Convinced? Can we quit with the ‘only’ talk? It is about the who.
On the other side of the coin, I know of large group church leaders who would swap for something smaller. So, the comparison trap is on both sides, and reading the above from a larger church might enhance the same view.
One of the key values in youthwork, is that we ‘value the individual’ – its noticeable that when we talk about ‘only’ we stop valuing the individuals, their gifts, abilities, and contributions – and place more value in the unknown young person who is absent. Small is beautiful only goes some way. Small as a word is too patronising and still emphasises size.
Having a few young people does not mean they all need to be clumped together in a large group – as the example above showed, young people themselves expressed their own desire for something homely, cosy and comfortable – and whilst I am one for making discipleship more dangerous and risk taking – it might be risk taking enough to have asked the young people for their opinion, and also to decline the strategic approach for ‘larger mixed up groups across a deanery’ . This also emphasises a participative conversation being important, and giving young people more choice, autonomy and respect for who they are (really?…;-)). Extending this a little – culture and fear are so evident, and young people arent all extroverts – so discipleship for the introvert, thinking, reflective young people might be deeply appropriate (who knew).
What other opportunities might there be with ‘only’ a few young people?
The above examples wouldn’t work if a church wasn’t giving its young people spaces to participative , but clearly where this is happening (and I think we need to challenge the barriers where this doesn’t happen – like young people not allowed in kitchens, or near to PA equipment) . Recent;y i heard of stories of young people joining in ‘church days out’ and getting involved in local mission/volunteering practices. All far easier than trying to get a group of 40 to help at the soup kitchen on a friday night – easier when its 4…
If Sunday school, groups and activities that require large effort is the default – then we might need to change approaches to accommodate the young people and who we have – not the young people we once had (but then moan that they didn’t stay anyway). Living in the present might mean valuing the young people for who they are, what they can contribute, what they might create and the community of faith where they are part of. After all, all young people can be participants in the ongoing drama of Gods mission – does it matter the size of the production they are involved in?
Can we ban the term ‘only’ – not just stop comparing? but stop comparing in what seems an upward direction to the increased number activity? Talking of building bigger barns was something Jesus rejected, instead being present, and valuing the faith of the woman who gave little, the picture of the mustard seed. If ministry has become a numbers game, a money game and an attraction game – then has it lost all sight of the gospel? If we need to ask the question about How did Jesus do discipleship with just a few people? – the answer is that he just did discipleship with a few people. But he ‘only’ had 12 in his youth group, and one of them was loud mouth Peter….
In all the afterschool, weekend or evening youth provision that occurs outside of the remit of the education or justice system, these are crucial critical questions to ask about young people and why they attend the youth group, the club, the football team, the music or dance group, the theatre or drama group or faith or environmental group. Understand why young people attend, and why they continue to attend are crucial for us all to reflect on. Because as those who create these spaces to happen, we face the ultimate reality that young people do make a voluntary choice to attend.
On one hand it makes it all a bit of a perilous adventure knowing that at any time a young person could leave, on the other its still an adventure, but that when a young person does respond to something and participate they do so because they want to. Now of course, there are occasions when the young person has stopped wanting to attend something but does so for reasons like their parents want them to, drive them to it, or to be compliant with their parents, but in the main they actually dont want to stop going – and so blurring the lines as to what participation is, yet on other occasions they might be being rebellious of their parents by attending.
Thinking further about the reasons why young people keep going to activities, beyond their attendance in the first place, and they might, and do, say:
Its where I meet with friends
Its a place to learn new skills
Its a place where i get experience
Its what i want to do when I’m older ( cadets, drama, music- it has career potential)
Its challenging
Its where I feel safe
Its a place to be myself
Its a place where I can talk to adults
Its a place where I am respected
Its a place where I can contribute and have my voice heard
In a way, then these might be some of the incentives for all of us involved in youth work provision of any kind. For any of us in youth ministry we should continually reflect on the reasons why young people continue to attend the provision, as if some of these things arent met, then it is likely that young people begin to leave. Actually, I ran this exercise with a group of older teenagers a few weeks ago, and the reasons that they left youth provision were as follows:
Their friends left, They got too old and there was nothing for them, it got expensive, they got bullied, they got ignored, it got boring, there was an injustice and not just the opposite of the things in the above list, but being unsafe, non participatory, non challenging, no long term purpose – but some of these things too.
Parents also get the benefit of the young person attending something, whether its an evenings free time, a hope that the youth group will do the sex talk, or help with socialisation, or hope that that young person will be safe, and become an upright moral citizen, just by attending a faith group. The parents of a young person may get more out of it that a young person themselves do… (might) .
All of this kind of means that there is a perilous path of voluntary participation that a youthworker/minister has to travel.
Yes there are a number of tactics that are used to keep young people – the carrot of rewards in the future, ongoing payment and subscriptions, rewards through attendance, and even trying to give young people roles, ownership and leadership can be strategies to help young people stay part of something. However, all fall flat if a young person feels unsafe, ignored or bored.
Which becomes doubly perilous in a culture in which outcomes and value for money are key drivers for funding both externally, and internally in groups, clubs, charities community groups and churches. We may have always prided ourselves with creating voluntary groups and spaces, but its a perilous path of maintaining an interest beyond this. Value for money seems to be about attendance, not the glorious treasure that could be unveiled when young people become participants, creators and contributors within. Measuring for participation, rather that attendance might help create the kind of staying environments, means that we have to work doubly hard to create these opportunities, challenges, and raise young peoples. And celebrating that young people participate and that they choose to is rarely done.
It is genuinely the case that young people like to be challenged. To have their game raised, and to be given an opportunity to have their opinion and voice heard and to participate. These arent just great sayings and ideals. But yet, when it comes to thinking about longevity and discipleship or programmes in youth ministry provision – relevancy is more often connected to attraction and entertainment – rather than relevancy because it is meaningful, challenging, and involves cost.
That young people are free to leave the youth provision could scare the living daylights out of us, but yet again that they continue to attend and participate is also a deep joy and privilege, it is a fine line, a tightrope, and one that we must acknowledge and be thinking ahead all the time, to how might the group or activity be maintained in such a way that young people want to stay. Or alternatively, how might the young people within the group or activity be able to create the environment themselves in a way so that they dont want to leave. When young people do participate, when they do contribute or develop conversation and relationship then its almost as though this should count as double, because we take into account that this is something they want to do. Its like the conversation with us on the streets, they could easily walk away or tell us to F off, though they rarely do, and so through choice they converse.
Voluntary participation and engagement causes us as youth workers and ministers to be continually walking a perilous pathway. Im constantly amazed by the amount of churches who say that young people dont attend, but as children they did, well often thats because they now have a choice, and we havent made being a young person in a
church a meaningful experience for them, just an extension of Sunday school. And attending Sunday school, cant feel anything like school can it… (though by this poster there was some strong tactics used to keep children)- its no wonder that young people when faced with the choice didnt.
There are no magic answers, just a realisation, that thinking about why young people attend groups, clubs and organisations is a much shorter list than the many reasons why they stop going. That thinking through reasons why young people stay in groups, some reasons get elevated and thought about more than others (entertainment vs meaningfulness though both would be good), and trying to pre-empt ‘boredom’ by thinking ahead to create new opportunities, new places of participation and develop young peoples voices, creativity and contributions in a way that takes some suitable risks, is within a safe and trusted relationship space might be helpful ways of helping young people along the tightrope.
Have I missed out faith? well, yes. But strangely, when even asking christian young people what kept them or what caused them to leave a group, even a church group – faith wasnt even mentioned. Reflect on that as you will.
Why is it that young people are often involved in committees at schools, as young as primary school, given responsibility in ‘anti-bullying’ campaigns, tasked with being peer mentors, and encouraged to have their view on school councils within school – and yet in churches they’re often just given a picture to colour in and an activity to do?
Thats a statement I say alot. And it is not completely true of course. Sometimes children and young people do have some responsibility in a local church. But it must be dis-orientating for them, and or the rest of us, that they are respected and given space to have participation in one space, and then a group of adults in their social gathering ( who aim to be even more righteous/holy) close the spaces down. It must feel weird. Thats just the introduction, and if you havent thrown your device against the wall so far, then great, the rest of this piece asks whether our view of participation in youth ministry is too small – or at least- there is a view of participation that encompasses something mysteriously large to fathom, that has been chosen to ignore.
The situation above one of the key moment in youth ministry where we might have a conversation about the role young people have in the faith community, I have written extensively on this before, (just search ‘participation’ in the categories) and the common framework for this theoretically is Harts Ladders of youth participation, (again not to be repeated here – see other posts), in which the sliding scale from token participation (or non participation) to ‘young people decide, adults follow’ is at point 9. But this is classic and basic to the practice of youth work, and so these other posts might be worth your time (theyre in the references below). Its when only token participation is repeated and young people find meaning they can participate in elsewhere, that they leave any form of non-participatory faith group/event for something more meaningful elsewhere.
But I wonder – is our view of participation too small?
For, its one thing thinking about the way in which a young person ‘participates in’ the culture, structures and process of an organisation, to the point in which they are influencers, creators and contributors (in no particular order)- but is this enough?
Andrew Root puts the nail on the head when writes this, in faith formation in a secular age (2017):
‘we seek strategies and practices that plug the drain in the sink, hoping that there are pragmatic actions we can use to keep young people from subtracting church participation from their lives’ (Root, 2017, p98-99)
In short, the dilemna faced in the church is to prevent the leakage by keeping young people involved, helping young people not subtract church, leaving it. For the church is that these strategies enable us to experience less loss. Yet in reality, the issue is not, as Root says, that people have a God-gap that needs filling. Participation has become the plug, the ultimate aim of all the faith forming programmes and activities – get them in, belonging and so they can be involved. Participation becomes the end game of a strategy, (if it exists). But as Root discusses, what does this say about Faith – and for us, here, has this made participation too small?
There used to be a book (its still around) titled is your God too small? – I wonder if this is the same with the use of and concept of participation.
From the very beginning, the human person was a participant in the actions of God. Tasked with naming the animal and tending to the land, creation pictures involvement in the divine action and a need that God had, or at least space within the action of God for human to be involved. This continues throughout – from conversations between Abraham and God, then Moses, David, Ruth, Mary (spoken to by an Angel no less), and then the ongoing participative requirements that Jesus gave the disciples. It would not be an exaggeration to suggest that the drama of the Biblical narrative is about the ongoing participation of humans in it, to the point in which they may be involved in as a fourth person in the trinity. But these thoughts are not new.
Both Pete Ward, and Danny Brierley pick them up in their work, Youthwork and the Gospel (1997), and participation in ;Joined up, (2003). An attempt to understand participation theologically is not new, but it might be worth reflecting on further if it is new for you reading this. What might be new is to think of faith as participation, and develop what this means for young people. (and us all)
A way of thinking about the ongoing narrative of the Christian story, is that of a drama, and as continual ongoing performances within the closing act (4) of a five act play that has the prophecies of revelation as the fifth act to be played out. Again I have written on this before, and the resources for this are in the ‘Theodrama’ category, but unlike story which only has tellers, drama has participative performers – who in word and deed perform interpretation and improvisations of the gospel in the every day, doing so along with God who participates in the ongoing act. Drama ‘just’ adds a encompassing level to the ongoing need to be involved and participating.
Roots view of Faith, is taken from emphasising Paul who emphasises not subtraction, but deduction of a personal nature to participate ‘in Christ’ – Faith is an act of deduction, of giving up. It is not just about participating ‘in’ the activities of a local church, (as these culturally have been negated, (p134-140) , faith is about being a participant in the ongoing story of God (Root, p145).
Participation then, is something far far bigger that institutional involvement.
Faith, true faith, for young people is not sufficient if it is about an add on to their lives (back to MTD) It is that they become deducted of their own life, giving up, to become performers and participants in the actions of God in the whole world.
In a way, this is no different to what Pete Ward was saying in 1997.
But what we’ve tended to focus on is how to keep young people in church through participating activities – and not think for a moment what faith is about, and how this has a larger view of being a participant in Gods ongoing actions.
So – what might all this mean? – If young people are given the keys to unlock the stage, and realise their role and ongoing performers, what might this look like for being faithful in those actions. For Root, this about helping people be ministers and be ministered to. And this then includes, for us, about how we might help young people be ministers in the kingdom, how we might help them ‘reduce’ their reliance on the stuff of daily life (and fasting/monasticism/meaningful faith is becoming more popular), giving up prophetically in a world of stocktaking and increasing – and ministering to others – all activities planned or spontaneous being prompted to by God in the midst. Faith formation and participation is about recognising the voice of God in the midst, who has the ongoing speaking part, and acts alongside. We participate in, as God participates in us.
Young peoples acts of social justice are not an aside to faith – they are faith.
Young peoples response to God in their context might mean risk taking and be dangerous and prophetic – and who knows what it might look like.
What would it be like to give this away – to help young people see themselves as meaningful performers in Gods drama, and that their participation in the world (and the church in the world) is the task of faithful meaningful performances of the gospel?
Its not enough that God loves young people, but that God might also think them worthy of participative parts in his play- and for many young people, they might not have had the opportunities in school to be ‘special’ or involved. Our task is as acting coaches to help young people find their parts, to find their location in the drama, and to recognise the voice of God prompting in the midst. Faith is about participation, and Gods drama is mysterious and massive, and young people, all of us, are invited into it as participants.
If our view of God is too small, then the stage needs to be expanded,
If our view of participation is too small, then young peoples faith suffers as a result.
Theres an expansion of Godly participation required in Youth Ministry.
References
For all my other posts on participation click here if you’re interested in Theodrama click the category above.
Root, Andrew, 2017 Faith Formation in a Secular Age
Shepherd, Nick, 2016, Faith Generation
Ward, Pete, 1997 Youthwork and the Mission of God
Brierley Danny, 2003 Joined up; Youth work and Ministry
Vanhoozer Kevin, 2005, The Drama of Doctrine, 2010 Remythologising theology, 2014, Faith Speaking Understanding.
Learning from the Streets 