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From the 19th century, as a parallel field of foreign missionary work, the Hungarian inner mission followed Western (English, German) models and established associations to revive the stagnating religious life and to help those less fortunate in a miserable situation. The urbanisation of the period affected greatly the families moving to the capital, where some of them had become disconnected from their church roots, and the lack of a social safety net led to a high level of poverty and the moral decay that accompanied it. In the first half of my study, I looked at the beginnings of the Hungarian inner mission and then I wrote about evangelising and educating associations for youth and children, such as the Protestant Orphans' Association, the Sunday School Association and the Christian Youth Association, which was modelled on the YMCA. In the second part, I discussed the social and faith-based activities of the specifically Hungarian Reformed Soli Deo Gloria Student Movement. [ABSTRACT FROM AUTHOR]

The Covid-19 pandemic had a great effect on people’s health as well as their economic stability. The virus also led to the death of many people. Numerous restrictions were put into place to limit the spread of the virus. In South Africa, one of the restrictions was a national lockdown, which meant that most people could not go to work. This resulted in many people losing their jobs, including many parents. When parents lose their jobs, it does not only affect them, but it also affects their children. Parents’ job loss can sometimes lead to positive outcomes, but in most cases it will have a negative impact on children. There are many ways in which the job loss of parents can have a negative impact on the lives of their children. It affects aspects such as their health, safety, emotional well-being, school performance, future, and so forth. Because of this, it is important to determine how children can be equipped to make sense of their circumstances and to flourish in spite thereof. Practical theology is a field of study that works with cases such as these. The aim of this article is therefore to show, from a practicaltheological perspective, how congregational children’s ministry can be used to implement faith resources into children’s lives to equip them to flourish by strengthening their relationship with God as well as their relationship with other people. This would include resources such as the Bible, prayer, and a biblical perspective on suffering as well as hope. Other resources include family, the church, friends as well as people who have gone through similar situations and who were able to handle it in a healthy way. All of these faith resources can be made a part of children’s lives through congregational children’s ministry. This would include things such as faith formation (Sunday school and youth groups), church services, mentorship, and the support of parents. When children are equipped through these ministries, it enables them to make sense of their circumstances and helps them to flourish in spite of such challenges. [ABSTRACT FROM AUTHOR]

This study sought to understand the contribution of repeat adolescent summer camp experiences within the larger landscape of adolescent faith formation. Using a qualitative approach with a sample of former, multi-year attendees of Christian camps in Wisconsin and Michigan, this study demonstrated that Christian summer camps may help facilitate the development of owned faith and foster affiliation with the body of Christ. [ABSTRACT FROM AUTHOR]

One primary goal of youth ministry programs is to teach adolescents about a given faith and, in doing so, to foster active and ongoing lifelong engagement in spiritual life. Although youth ministry settings differ from conventional classrooms in some ways, their fundamental objective of teaching and learning is the same. In this sense, youth ministers function as "teachers" and adolescents as "students." This exploratory study examines youth ministry pedagogy via an instructional communication lens to discover the degree to which it follows what the research promotes as best practices for teaching and learning. The analysis, grounded in experiential learning theory as conceptualized in the learning cycle and IDEA model, revealed several important conclusions. Youth ministers rely primarily on teaching through lectures. When they do engage in classroom discussions, they typically employ a minister-led teacher-to-student approach. Consequently, students participate as passive learners who are presumed to absorb the information presented to them by the experts (i.e., youth ministers). Students are rarely provided opportunities to apply concepts directly to their personal life experiences beyond the classroom or to enact action steps experientially based on the material presented. Based on these findings, several implications for youth ministers and youth ministry programs, as well as suggestions for future research, are posed. [ABSTRACT FROM AUTHOR]

No abstract available.

The idea of human belief in curses poses a problem for the curse part in Psalms. Problem of misunderstanding the curses part of Psalm 83:1-19 arises among believers. Quite often, critical evaluation addresses the correct understanding of the curse part of Psalms because it contains such complex values. Critical evaluation is a part of revelation that creates ethical issues in the lives of believers. Therefore, the purpose of this study is to provide a critical evaluation to understand the curse part of Psalm amidst the phenomenon of ethical issues in the lives of believers in order to knows the purpose of a psalmist in the actualization of God's morals through this study and enrich the church's understanding of the curse part of Psalm that are rarely understood correctly.

Copyright of Seminare Learned Investigations / Seminare. Poszukiwania naukowe is the property of Francis de Sales Scientific Society / Towarzystwo Naukowe Franciszka Salezego and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Serving single-parent families with adolescents: An inclusive and intergenerational challenge. This article focused on the ministry to single-parent families after divorce. The study had its origins in the author’s observation that adolescents from single-parent homes are picked up and dropped off by their parents for catechesis, but that the parents are not involved in activities in the congregation – not even just to attend the worship service. The research had the objective to investigate why single-parent families do not experience themselves as true families within the church and do not receive the necessary support in the faith formation of their children. The fourfold reflective equilibrium approach of Osmer was used as the frame for how this article was structured. As a basis for the interpretation of the empirical findings, the relationship between youth and family ministry is portrayed to lay a theological basis for an inclusive approach. The qualitative empirical study included 17 randomly selected single parents. The empirical study confirmed that single parents find it difficult to survive. The demands placed upon them are intense and they depend on a support network to meet the basic needs of the family. These single parents further believe that the church cannot help them with this. The research confirmed that single parents do not experience acceptance in the church and that they do not receive support in the faith formation of their children. The two hermeneutic spheres for the understanding of faith are a source of tension for the adolescents because of the difference in understanding of matters of faith between their divorced parents. The involvement of grandparents was found to be a key factor in the support of the single-parent family and needs to be addressed in an intergenerational approach. The positive involvement of the local pastor can also be used as a changing factor in the support of the single-parent family. Contribution: This article contributes to a paradigm shift in the understanding of how families are constructed, especially single-parent families. The article reports on research that will be valuable for congregations in planning their ministry towards single-parent families.

This article reports on the findings of the Christian youth ministry involvement in community development in the Mayibuye community of Tembisa, in the Gauteng province of South Africa. The article employed Richard Osmer’s model of the four tasks of practical theological interpretation. These tasks have been used to understand better what is happening in youth ministry and community development contexts in the Mayibuye community by utilising documentary analysis and in-depth semi-structured interviews. The findings divulged that the Mayibuye community faces several socio-economic challenges. Most importantly, young people are the most affected. Furthermore, the findings exposed that youth involvement is limited in community development processes within local communities. As a result, the article proposes implementing a pragmatic strategy to enhance the youth ministry’s involvement in community development. Various principles of the youth ministry have been presented in the study as the essential principles that need youth leaders’ attention for functional youth ministry, and to achieve developmental outcomes. The study also recommended further empirical studies on youth culture, the importance of young people’s inclusion in leadership roles and the use of young people as catalysts for community transformation. Intradisciplinary and/or interdisciplinary implications: The anticipated outcomes of this research endeavour are poised to make a valuable contribution to the current corpus of knowledge in various academic domains, including Practical Theology, Youth Ministry, Theology and Development, Community Development, Congregational Studies, Missiology, Anthropology, and Sociology. This contribution suggests that adopting a pragmatic strategy is likely to yield positive outcomes for local churches, youth ministry, and community development as a whole.

The ministerial needs of Afrikaans-speaking university students in South Africa. This article is the result of an empirical study conducted in the student congregations of the Dutch Reformed Church, the Netherdutch Reformed Church of Africa and the Reformed Church in South Africa. The study has been done to answer the question: What are the miniserial needs of Afrikaans-speaking university students in South Africa? The research problem that necessitates this study is a lack of knowledge and understanding of the ministerial needs of Afrikaans-speaking university student members of the Reformed student congregations in South Africa. Recent research on student ministry to support student ministers and congregations in the South African context is scant. The research question is formulated to determine the ministerial needs of university students and the implications those needs have for ministry to university students. The goal of the research is to identify the ministerial needs of university students in South Africa and to empower the student congregations to minister to these students more effectively. From the research, three primary ministry needs have been identified: (1) the need for faith formation; (2) the need for mentoring; and (3) the need for a faith community. Contribution: The contribution of this article is original empirical research on the ministerial needs of Afrikaans-speaking university students in South Africa. The research contributes to the current void in South African research on student ministry.

Based on the two fundamentals in Youth Ministry, namely the role of the youth in Youth Ministry as protagonists and subjects, as proposed in Christus Vivit, the apostolic exhortation on the Youth, a fresh thinking has been taking place in the Church. This study explores Youth Ministry based on the theology of Adoption propounded by Chap Clark, a Presbyterian Pastor from the United States, who has been in the field of Youth Ministry for the past 27 years. He proposes a Christian spirituality which is found in one’s belongingness to a community, which he terms as “Adoptive Youth Ministry.” The objective of Youth Ministry as adoption is for every child, every adolescent, and every young adult, to be so embraced by the community of faith that they are assured a home, a people, and a place where they can discover who they are and how they are able to contribute. It proposes a concrete step towards a process of integrating the youth in ecclesial life. A Catholic perspective on his method is an enrichment in the Church’s theology of Youth Ministry.

Sexuality education is fundamental in higher and tertiary education institutions (HTEIs). Evidence suggests that its effective education is through translations into the first language of learners. However, in global and multilingual cultural communities such as HTEIs, the foundations for these translations are still a researchable area. Notably, in HTEIs adolescents, young adults and adults co-exist and therefore, any translations must be toned to balance across these groups. The aim of this study was to establish strategies that could enable sexuality educators to effectively transfer information that is steeped in indigenous language, religious and cultural meaning without precipitating stigma and taboo issues. The study setting was the National University of Science and Technology where a cross section of indigenous cultures, languages and religions co-existed with other global cultures. A University Community-based Participatory Research (CBPR) methodology was administered by the researchers using a Delphi research approach to students and staff. Multilingual, multilayered, multireligious, and multicultural nature of the setting presented serious challenges that compromised the prevention of stigma and taboo issues when dealing with sexuality education. We recommend that the strategy to present sexuality education in indigenous languages to the generality of HTEIs population should, in the first instance, involve systematic identification of appropriate interventions that are religious, cultural, and language-specific. Contribution: This research reveals paramount ethical and religious violations that have a potential to precipitate opportunistic sexual relationships that may lead to impediments in capacity building for learners. This research can be utilised by academics on the field of Practical Theology, specifically youth ministry and pastoral care.

This article provides a comprehensive examination of the current state of research in Polish practical theology, focusing on the significant pastoral challenges confronted by the Catholic Church in Poland today. Comprising two parts, the study begins with a descriptive analysis of the institutional framework of Polish theology. It highlights the contemporary landscape of Polish ecclesiastical universities and theological faculties, addressing concerns regarding didactics and the declining enrollment of theology students. Additionally, the article explores the recent evaluation principles employed by the Ministry of Education and Science for assessing Polish theological faculties. The second part of the article presents a research-based investigation into the primary pastoral problems in Poland, drawing on selected literature sources. These issues encompass: (1) the decreasing number of dominicantes and communicantes, (2) the Church's engagement in the digital realm, (3) challenges associated with youth ministry, (4) the decline in student participation in religious education classes, (5) the absence of adult catechesis, and (6) the complexities surrounding the use of religious language. In response to the titular inquiry regarding Poland's status as a bastion of Christendom, the study offers a cautiously affirmative response, considering certain reservations. Research findings demonstrate that the profile of Polish Catholics has undergone an inevitable evolution towards secularization in recent years, with Polish pastoral care not always keeping pace with this shifting mentality. Zusammenfassung: Dieser Aufsatz macht mit dem gegenwärtigen Forschungsstand der Praktischen Theologie in Polen und den dortigen Herausforderungen der römisch-katholischen Kirche bekannt. Ein erster Hauptteil beschreibt das institutionelle Gefüge, in dem in Polen Theologie betrieben wird, welches u. a. sinkenden Einschreibezahlen entgegensieht. Der zweite Hauptteil erörtert die wesentlichen pastoralen Problemfelder, denen sich Kirche und Theologie in Polen heute stellen müssen, auch hinsichtlich der Passung zwischen der teilweisen Säkularisierung polnischer Kirchenglieder und den an sie adressierten seelsorglichen Angeboten. [ABSTRACT FROM AUTHOR]

This paper draws on a qualitative study of how young people engaged in two youth ministries in the Church of Norway reflect on sin and shame in relation to their existential dilemmas. The authors analyze this practice through the lens of Hartmut Rosa's concept of resonance, arguing that there is consonance between how young people in the study express shame and the Lutheran understanding of sin as being curved in on oneself. Both sin and shame prevent the subject from being open to the world, thus constituting resistance to resonance. Yet, the practice of confessing sin may be a remedy to this closing in on oneself, as confession affords a resonant space, countering feelings of existential inadequacy caused by both sin and shame. Bringing the concept of vulnerability into the discussion, the paper further argues that confessing sin may prove healing and liberating also for experiences of shame as long as it does not violate the subject's ability to speak with her own voice or involve harmful god‐images or harmful power dynamics. [ABSTRACT FROM AUTHOR]

This paper uses sociological theories of religious change to explain findings from action research on intergenerational relations at two ethnic churches in the U.S. At the outset of our study, immigrant adults felt threatened that younger congregants preferred non-ethnic churches. When these churches used research funds to support youth development and outreach programs, they experienced intergenerational congregational belonging. We ask, do existing sociological theories sufficiently explain how these ethnic churches responded to the ecclesial problem of youth departure? Can we use action research to advance theories of how youth practice belonging within ethnic churches? We show how action research produced anomalous cases of intergenerational partnership that begs the integration of market-based and neo-institutional theories of religious change. We argue that future action research targeting youth ministries and civic activism in ethnic churches can explain how American religion is changing through the immigrant youth demographic. [ABSTRACT FROM AUTHOR]

Access to students’ perspectives on substance abuse is essential for effective youth intervention projects development. This study aimed to explore students’ perspectives on abuse of drugs and alcohol with probable development of student-led intervention strategies. The study was conducted at public universities in Zambia. Student’s perspectives on drugs and alcohol abuse were documented using a mixed method design that employed purposive and snowball sampling to select 200 respondents to questionnaires and 10 to in-depth interviews. A humanistic theory approach was applied in the interpretation and analysis of the data collected. The findings showed that cannabis (30%) and codeine contained in Benylin (17%) were commonly abused. Further findings showed that students’ academic pressure was the leading cause of substance abuse (27%), followed by peer pressure (20%). Students knew that abuse of drugs and alcohol led to low academic performance, violence and theft, risks of contracting sexually transmitted infections (STIs), and other social maladjustments. The study recommends that institutions of learning increase student-led awareness campaigns, security surveillance on campus, and collaboration with government drug enforcement agencies. Institutions of learning should involve students in the planning of programmes to deal with drug and alcohol abuse. Contribution: The study will inform amendment of drug and alcohol abuse policies in institutions of learning. The study will contribute towards the UNESCO O3 PLUS project goal of making campuses safe and inclusive, and overall, the Sustainable Development Goal 3 and 4. The study serves as basis for scholars in the field of biblical theology engaged with justice, health and human development. The article is a contribution to the research project Biblical Theology and Hermeneutics. The results of this research can especially be utilised by scholars in the field of psychology of religion, the sociology of religion and practical theologians focusing on youth ministry.

The Kenyan post-election violence of 2007 deepened the ethnic differences that have been growing for the past decades after independence. While the August 2022 elections revealed political maturity, the October 2017 re-elections indicated that the hostility was not a settled issue. Kenyan churches in the post-democratic space have courted with political alliances along ethnic blocs. Additionally, some of the protestant churches in Kenya such as Presbyterian, Methodist and Friends, are largely monoethnic despite their long history. To what extent can these churches follow the biblical vision of a multi-cultural and multi-ethnic church? This topic has generated theological interest yet few have assessed the role of the youth in ethnic reconciliation. This article will 1) survey the issue of ethnicity and the church; 2) offer a biblical-theological reflection on ethnicity, and 3) suggest how an inclusive-congregational youth ministry model can revitalize ethnic reconciliation in the church and by extension, society. [ABSTRACT FROM AUTHOR]

Copyright of Studia Koszalinsko-Kolobrzeskie is the property of University of Szczecin Press / Wydawnictwo Naukowe Uniwersytetu Szczecinskiego and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article reports on the findings of the Christian youth ministry involvement in community development in the Mayibuye community (Tembisa-Gauteng Province, South Africa). The article employed the use of Richard Osmer’s model of the four tasks of practical theological interpretation in describing and analysing the situation in the Mayibuye community. The tasks sought to give an understanding of what is happening in youth ministry and community development contexts in the Mayibuye community. The study relied on both documentary analysis and in-depth semi-structured interviews. The findings revealed that several socioeconomic challenges antagonize local communities, and young people are the most affected, as they possess a more significant number amongst all community sectors. The findings further discovered that the youth and youth ministry involvement is limited in community development processes amid local communities. In this light, the Mayibuye community has been experiencing a low level of education, gender inequity, unemployment, sexual-related challenges, substance abuse, and illicit conduct amongst the social ills. The study introduced promoting values, enhanced respect for others, driving service with integrity, and more as the benefits of youth ministry involvement in community development. The study also recommended further empirical studies on youth ministry involvement in community development, enhancement of collaboration between local religious communities and government, and engagement of young people in community development processes.

The diocesan celebration of the World Youth Day has been celebrated in the Szczecin-Kamien (Kamień) Church since 1990. Over the course of over thirty years, the form of this meeting has changed, but the essential elements of the program are constantly accompanying the celebration of the young archdiocese of Szczecin-Kamien (Kamień). The aim of this article is to present the history of the Youth Days, which initially gathered young people in the capital of the diocese, in Szczecin, and since 2003 have been held in various places throughout the archdiocese. For this purpose, a query was carried out in the Archives of the Pastoral Department of the Metropolitan Curia and press reports published in the diocesan magazine Church on the Oder and the Baltic Sea were used. The undertaken research was aimed at describing the phenomenon of the Archdiocesan Youth Days not only from the historical point of view, but also from the theological and pastoral point of view. Every year, the festival of young people gathers hundreds of people who take part in a rich religious, spiritual, cultural, artistic and recreational program. This program is evangelistic oriented, but the content that is offered to young people is presented in an accessible and understandable form for them. The basic assumption that accompanies the development of the program of the next editions of the Youth Days is to create a space where young people will experience a personal meeting with God, deepen their faith, experience the beauty of the Church community, meet peers with whom they will spend time together in various ways they had the opportunity to share their faith and seek answers to the most important existential questions. The Archdiocesan Youth Days are a testimony to the involvement of the Szczecin-Kamien (Kamień) Church in the work of accompanying young people on the path of faith and a sign that the Church wants to listen to their voice and appreciate the contribution they make to the life of the local community.

Christian faith-based youth work is a valuable complement to school-based religious formation. This paper provides a review of research on Christian faith-based youth work. Five bibliographic databases were searched using terms to express the concepts (youth work) AND (Christian faith). The eight studies meeting the inclusion criteria were synthesised by four major themes in the papers. (1) The purpose of Christian faith-based youth work could be viewed as existing on a continuum between social purpose (supporting reflecting on issues of identity and life purpose) and evangelism. (2) In terms of processes and practices, holding spaces of meaning for young people was important, including giving young people roles of responsibility. (3) Amidst declining engagement with formal religion, the focus was more on involvement of young people in recognising need and addressing contemporary concerns. (4) Purpose, agenda, bias and professionalisation were highlighted as issues in relation to faith-based youth work. Creating places of meaning where young people feel valued and listened to in relation to spiritual issues was regarded as valuable within the social pedagogy of youth work. This synthesis of research provides a reference point for those engaged in practice, teaching or scholarship in Christian faith-based youth work. [ABSTRACT FROM AUTHOR]

Using the theological anthropology of Karl Barth, this article analyzes two congregationally based ministries in Florida, one focused on LGBTQ+ youth and the second focused on ministry with youth with intellectual and developmental disabilities. Both of these congregations exemplify the mutuality of relationships that Barth claims are present in truly human relationships—ones that do not dehumanize or oppress the other, but rather, delight in them. This happens through the theater ministry of one congregation and the "Red Carpet Affair" in the other. Dolores Williams's doctrine of sin, which claims sin as invisibilizing and systemic, explains the problematic dynamics of marginalization and proposes the solution—somebodiness, an affirmation of youth as they participate in relationships of mutuality. [ABSTRACT FROM AUTHOR]

This article invites congregations to rethink their approach to young people who have been marginalized by the church. It explores ways young people can feel seen, heard, and valued within congregations. Rather than condemning the church for what it is NOT doing, this article is an invitation to both the youth who are missing from the church and church to view each other differently. [ABSTRACT FROM AUTHOR]

Communication theory reminds us that listening is always interrogative, relational, and never without politics. The articles in this collection are the first attempt to witness as listeners to what young people have shared in this research, amplifying a "youth ecclesiology" (Benjamin Conner), the prophetic ministry of young people (Justin Forbes), the importance of aesthetics in confronting dehumanization (Katherine Douglass), the disruptive call of listening itself (Michael Mather), the persistent gaps in theologizing racial reconciliation (Kermit Moss), and the provocative love of Jesus (Megan DeWald). To this witness, I further probe how it is that marginal agitation can be found deeply faithful, draw out its theological contributions, and attempt to behold, yet not coopt, that radical openness that both Peter and Paul reveal to us as so slippery, subversive, and decentering. In other words, it is critical that theologians and congregations at the center not so much "let" the margins push back, because that fetishizes them, all the while subtly maintaining the center, but adopt the confessional mode that Conner, DeWald, Douglass, Forbes, Mather, and Moss lay out, while also witnessing to a Jesus, a God, and a Spirit that prod and agitate and transgress, because this God is at the margins, too. [ABSTRACT FROM AUTHOR]

This article explores emerging research in youth ministry that finds mothers to be some of the most vocal and active advocates of young people who identify as LGBTQ. Drawing a link between mothers who have been at the forefront of other social movements and these present-day advocates, this article urges caution in the celebration of this finding, noting how the church's uncritical adoption of the cult of motherhood has led to the further entrenchment of patriarchal systems of power. Instead, the author suggests that a queer interpretation of Jesus' reimagination of family in various gospel texts might serve as more faithful and liberating foundations for ministry with LGBTQ youth. [ABSTRACT FROM AUTHOR]

Leaning on the missional theology of Karl Barth, this article explores the theme of young people using their voice and agency in various congregations across Florida. These ministry contexts are focused on creating new expressions of youth ministry that take seriously the voices and experiences of young people in the queer community, with various intellectual disabilities, and from within the experience of foster care. The witness of these young people gave rise to hope that congregations might be shaped by their voices and be open to being formed by their very presence. Barth gives language to their experiences as an example of being a witness, prophetic even, within these congregational settings. With a heavy emphasis on the voices of young people themselves, this article explores the possibility of congregational systems being open to God's leading through teenagers. [ABSTRACT FROM AUTHOR]

While spiritual retreats had been part of Catholic clerical and religious life for centuries, this specialized time of concentrated prayer and reflection became normative for the laity only in the twentieth century. At approximately the same time, youth ministry, a specialized outreach to teenagers, was inaugurated under the moniker of the Catholic Youth Organization. Beginning in 1965, these two relatively new ministries, laymen's retreats and youth ministry, combined in the Archdiocese of Boston in a series of retreats known as the SEARCH for Christian Maturity. Under Monsignor Robert McNeill's guidance, the retreats were offered to high school juniors and seniors, and a second program, Overnight, was offered to freshman and sophomores. The retreats became mainstays for Boston high school students' spiritual development for two decades. This specific outreach to youth prepared leaders for the Boston Church in the latter twentieth century and beyond. [ABSTRACT FROM AUTHOR]

This essay problematizes worldview engagement in Africa from a Kenyan context. The author suggests that robust youth engagement must straddle the traditional/animistic, modern, atheistic, and postmodern worldviews. The essay approaches the study using a practical theological methodology, which deepens the interplay of theory and praxis. In particular, the essay is grounded in Osmer’s approach which asks four questions. The first question is the descriptive-empirical question, “what is happening,” that explores the state of African youth ministry; the second question is the interpretive question, “why is this happening,” which unpacks worldview issues in the lives of young people; the third question is the normative question, “what ought to be happening,” and will engage Johannine Christology in John 4. The fourth question is the pragmatic question, which asks, “how can we apply this,” and offers recommendations for youth ministry practice and higher education.

Social interaction is one of the factors that determine a person’s spiritual growth. The social interaction style of today’s youth has been influenced by postmodernism. Postmodernism has changed the way humans socialize to become fluid as a result of the emphasis on relativism. One of the countries affected by postmodernism is Taiwan. This is shown by the development of the cohabitation lifestyle and the legalization of same-sex marriage in Taiwan as part of the relativism and human rights championed in postmodernism. Thus, postmodernism can seep in and threaten the spirituality of Christian students from Indonesia in Taiwan. GBI Taiwan Zhongli responded to this threat by formulating a discipleship model called R-HEALS (Reached, Healed, Equipped, and Heals). This study aims to explore the experience of R-HEALS discipleship participants and its impact on them in facing postmodernism. The method used in this research is a qualitative method with a phenomenological approach. The research data was taken from two students who have followed the R-HEALS discipleship model for at least one year. It was found that the doctrinal-experiential aspect of the R-HEALS discipleship model helps young people resist the current postmodernism, even in a liberal country like Taiwan. It can be concluded that R-HEALS can help the church in contributing to restraining the postmodern lifestyle of young Indonesians studying in Taiwan.

This article attempts to sketch possibilities for encounter between fundamental theology and youth ministry understood as practical theology. It argues that both specific disciplines may enter into mutually fruitful dialogue when they will open their respective disciplinal identities in terms of seeing their own theological task in a more holistic way. Endeavouring a holistic theology makes theology a more organic, welcoming, and hospitable place. This could become an argument for including the theological voices of young people into serious consideration as well.

Youth ministry as a sub-discipline of practical theology has traditionally always had an ecclesial focus. The focus was often based on the practices of proselytisation and discipleship, a sort of ‘reach and teach’ model whereby Christian believers would do the ‘reaching and teaching’ of the ‘lost’ youth. This is most true in an evangelical context and is further undergirded by a Western concept of personal salvation nearly devoid of any communal responsibilities and context. The traditional model, therefore, in evangelical churches was reaching the ‘lost’ with the Gospel of Jesus Christ, with the aim of personal salvation for the individual who would eventually become a member of the faith community through a discipleship programme. Thus, the beginning and end of the entire process were the focus on personal salvation devoid of any contextual consideration. Youth ministry as practical theology must move into the area of public theology to engage the practices inherited from the western model by engaging with the public (youths) as public theologians (those who influence the theologies of the youth), and the public faiths and spiritualities (the expression of the youth’s theologies) to be relevant to the majority and developing world. Contribution: In this study, the author suggests that this ‘reach and teach’ paradigm with an ecclesial focus in the context of the majority and developing world is no longer suitable to meet the needs of youth. In addition, the author recommends a more appropriate framework with youth ministry as public practical theology for consideration.

Youth ministry as a sub-discipline of practical theology has traditionally always had an ecclesial focus. The focus was often based on the practices of proselytisation and discipleship, a sort of ‘reach and teach’ model whereby Christian believers would do the ‘reaching and teaching’ of the ‘lost’ youth. This is most true in an evangelical context and is further undergirded by a Western concept of personal salvation nearly devoid of any communal responsibilities and context. The traditional model, therefore, in evangelical churches was reaching the ‘lost’ with the Gospel of Jesus Christ, with the aim of personal salvation for the individual who would eventually become a member of the faith community through a discipleship programme. Thus, the beginning and end of the entire process were the focus on personal salvation devoid of any contextual consideration. Youth ministry as practical theology must move into the area of public theology to engage the practices inherited from the western model by engaging with the public (youths) as public theologians (those who influence the theologies of the youth), and the public faiths and spiritualities (the expression of the youth’s theologies) to be relevant to the majority and developing world. Contribution: In this study, the author suggests that this ‘reach and teach’ paradigm with an ecclesial focus in the context of the majority and developing world is no longer suitable to meet the needs of youth. In addition, the author recommends a more appropriate framework with youth ministry as public practical theology for consideration. [ABSTRACT FROM AUTHOR]

Youth ministry is not unfamiliar with crisis. Youth pastors are trained and equipped to manage all sorts of crises. However, conducting youth ministry in the middle of a global pandemic? Well, that is uncharted territory. This article focuses on how (select) youth ministries operated, reached out to youth, and cared for youth during the COVID-19 pandemic. How technology was utilized, challenges faced, and lessons gleaned are also addressed with practical application ideas. [ABSTRACT FROM AUTHOR]

This article examines the content and appraisals of youth ministry leader goals. Responses to an open-ended survey question by 378 leaders primarily working in the United States who held significant responsibility for the discipleship of high school-aged young people in their ministries were coded, resulting in 29 categories of goals. Participants named goals associated with service, relationships in general, relationships with God, biblical/gospel knowledge, and discipleship most frequently. Leaders rated each goal according to factors that contribute to goal achievement and well-being. Appraisals of goal difficulty ("this goal involves challenge"), clarity ("this goal is well-defined"), satisfaction with progress ("this goal is moving forward satisfactorily"), and support ("other leaders and congregants encourage the pursuit of this goal") varied significantly across goals. Of note, participants rated discipleship and partnerships with parents/families as progressing the least satisfactorily and as some of the most difficult goals. By contrast, participants rated service goals as some of the least difficult and most clear. The content and appraisals of these goals bear implications for both the psychological study of goals and strivings and for ministry practice. [ABSTRACT FROM AUTHOR]

This essay problematizes worldview engagement in Africa from a Kenyan context. The author suggests that robust youth engagement must straddle the traditional/animistic, modern, atheistic, and postmodern worldviews. The essay approaches the study using a practical theological methodology, which deepens the interplay of theory and praxis. In particular, the essay is grounded in Osmer's approach which asks four questions. The first question is the descriptive-empirical question, "what is happening," that explores the state of African youth ministry; the second question is the interpretive question, "why is this happening," which unpacks worldview issues in the lives of young people; the third question is the normative question, "what ought to be happening," and will engage Johannine Christology in John 4. The fourth question is the pragmatic question, which asks, "how can we apply this," and offers recommendations for youth ministry practice and higher education. [ABSTRACT FROM AUTHOR]

United Methodist Church polity bars "self-avowed practicing homosexuals" from ordination and prohibits same-sex wedding celebrations in their churches or by their clergy. Recently, the consequences for disobeying church polity have increased in severity and the denomination is expected to split. This paper profiles three churches who openly disagree with the denomination and disregard these policies. Interviews with youth and the adults who work with them show that reconciling youth and their churches have insights to offer about how young people can intentionally practice their faith, teach their congregations, and learn from their congregations as they seek to find their way through disagreement with their own denomination. [ABSTRACT FROM AUTHOR]

The president of the Republic of South Africa has addressed the nation many times during the coronavirus disease 2019 (COVID-19) restrictions and lockdown of 2020, and has spoken very strongly about and against the violence toward the vulnerable in our society. Whilst the COVID-19 pandemic has affected many societies, it has mainly revealed the brokenness in our society and the violence against the vulnerable on multiple levels. Arguably, a place where we can discover God is in the midst of our challenges and struggles, a place where God reveals plans and hopes for our lives. It, therefore, is in a place of hopelessness that wholeness can be discovered. This process, whilst painful, can also be transformative and even healing. This pandemic has created a context that has revealed brokenness in lives, systems and economics. Contribution: This article will look at how the church through its youth ministry can offer hope, specifically for the youth, as a vulnerable group, so that they may experience the transforming power of God amidst a global crisis through the creation of an alternative community.

There has been visible evidence of youth activism regarding environmental consciousness on the global scene with some prominent voices amongst them. An increase in research on eco-theology has also been seen. Yet, it is easy to become fixated on environmentalism with regards to ozone depletion and greenhouse effects, and miss the various nuances of the movement. One such area relates to consumption and environmental justice, and that means not only for the global movement of environmentalism but more specifically in the local South African context. Contribution: This article, therefore, will look at environmental justice as an act of love through the agency of the youth within the coloured community on the Cape Flats.

The following short annotated bibliography is a starting place for locating resources regarding sexual orientation and gender identity issues in educational ministry. [ABSTRACT FROM AUTHOR]

Sexual identity refers to the labels people use with respect to their sexual preferences. Sexual identity labels such as gay, lesbian, bisexual, and queer are just a few sexual identity labels youth consider when they experience same-sex sexuality and are navigating various milestone events in the formation of identity. This article will place the experience of youth in a developmental context and provide recommendations for ministry to youth navigating sexual identity and Christian faith, including reframing care for youth under a stewardship model of ministry. [ABSTRACT FROM AUTHOR]

Gender identity has become an increasingly complex area of ministry with youth. Gender identity refers to a person's experience of themselves as a boy or a girl or a different gender identity than that, such as transgender or one of several emerging gender identities. This paper will discuss transgender experiences, as well as more atypical experiences, to prepare those in youth ministry to provide more effective ministry to youth navigating gender identity and Christian faith. [ABSTRACT FROM AUTHOR]

Drawing on data provided by 299 12- to 18-year-old Baptists attending a week-long summer programme of the Canadian Baptists of Atlantic Canada, the study explores the connections between personal factors (age and sex), psychological factors (introversion, sensing, feeling, and judging), and contextual factors (church support and challenges to faith), four discipleship pathways (group activities, individual experiences, church worship, and public engagement), and two indices of Christian growth (depth of discipleship and strength of vocation). The data demonstrate that psychological factors shape preferred pathways of discipleship, that perceived church support is important for growing both depth of discipleship and strength of vocation, that perceived challenges to faith weaken depth of discipleship, that the discipleship pathway of group activities is central to growing young Christians within the Baptist tradition, and that depth of discipleship is further enhanced by the pathway of individual experience, while strength of vocation is further enhanced by the pathway of church worship. [ABSTRACT FROM AUTHOR]

Keywords: Youth; youth ministry; adolescents; young adults; joy; worship; faith formation; vocation; leadership formation EN Youth youth ministry adolescents young adults joy worship faith formation vocation leadership formation 11 18 8 02/24/21 20210101 NES 210101 This essay explores the long association of joy with the Christian life, especially the joy performed and received in Christian worship. Youth, adolescents, young adults, joy, worship, youth ministry, vocation, leadership formation, faith formation Similar to their younger peers but with the benefit of hindsight, young adult DYA alumni/-ae described invitations to take up leadership in worship at DYA and elsewhere as vital to their vocational imagining. [Extracted from the article]

The following article targets two goals in two parts. The first part of the article describes the relationship between the Christian Education Journal 's first twenty years and youth ministry research and publishing as well as the development of youth ministry degrees. The second part of the article looks both at more recent developments in youth ministry and forward into the immediate future of education of youth workers and practice of youth ministry. [ABSTRACT FROM AUTHOR]