Cultivating Nonidolatrous Self-Esteem with Youth

Christian understandings of the personhood and work of Jesus Christ can be used to justify violence by those in power and encourage passivity in the face of oppression. Shifting Christological images that cultivate nonidolatrous self-esteem, however, can teach youth how to build peace and resist injustice. A youth ministry that seeks to contribute to peacebuilding must become intentional about implicit and explicit portrayals of Jesus Christ. This essay explores five facets of Jesus’ personhood and work to reconsider—Jesus’ 1) race; 2) gender; 3) religion; 4) suffering; and 5) return—and suggests ways youth ministers can engage in theologically-rooted, peacebuilding youth ministry.

The History of Protestant Youth Ministry; a Review

In the academic study of youth ministry, the disciplines of theology, sociology, and biblical studies are well represented, but not the discipline of history. This paper reviews what has been written about the history of Protestant youth ministry and attempts to synthesise changes over time. Then it highlights particular insights taken from the histories that could help those involved in youth ministry to be critical about their thinking and practice and to undertake practical theology. The insights identified are: the impact of historical context on youth ministry; the tension between nurture and conversion; the influence of theology; the relevance of class; and the importance of considering gender. This paper highlights the need for more research in this area and suggests that this research could assist youth ministers in considering their goals in ministry, their methodology, and the effectiveness of different kinds of youth organisations.

Educating youth ministers in the Anglican Diocese of Sydney; John Kidson and the Youthworkers Course

This study is a historical analysis of the education of youth ministers in the Anglican diocese of Sydney in the 1970s and 1980s. John Kidson ran the Youthworkers Course with the goal of educating professional, specialised youth ministers that could evangelise young people who were influenced by the counter-culture and increasingly disengaged from the church. Kidson used a distinctive educational model that emphasised relational outreach, transformative community, praxis, and the importance of the Bible. His goal was only partially met. He trained youth ministers that were able to communicate with and evangelise non-churched youth, but there were small numbers being trained, and few remained in youth ministry in the long-term. The Youthworkers Course and its strengths and weaknesses can be used as a case study for churches and colleges today as they consider the best way to educate youth ministers.

Parents’ Expectations of Religious Congregations

Church leaders, youth ministers, and volunteers are likely curious about the extent to which parents find congregations useful in transmitting religious beliefs and behaviors. This chapter explores how parents use religious congregations to transmit religious belief. The chapter discusses why parents tend to feel that they, rather than their congregations, are primarily responsible for passing on religious faith. Many parents select their congregations for fairly practical reasons, they have a lot of confidence in their own understanding of religion, and they want to be involved in all aspects of their child’s life, including religious development. This chapter also unpacks what parents see as the most valuable contributions that congregations provide for their children. These include the congregation’s role in providing religious education, making religion fun for their children, and transmitting cultural traditions.

Models and Methods for Confirmation Catechesis in Catholic Youth Ministry

This article will briefly address the origins of confirmation and the current approaches to adolescent confirmation. Moreover, the article discusses the two predominant models of confirmation in the Catholic Church in the United States and the predominant methods for adolescent confirmation in Catholic parishes and in youth ministry settings. Finally, the article delineates three proposed methods for confirmation catechesis in Catholic youth ministry. The hope is that these three methods will help Catholic youth ministers and/or confirmation coordinators in their important work of providing confirmation catechesis with teenagers.

Catholic Parish-based Youth Ministers: A Preliminary Study

Eleven youth ministers working in Catholic parishes in two large urban dioceses were interviewed. The paper examined the life journey of youth ministers and how they saw their role along with perceptions of challenges and how they could be better supported. Participants were motivated and expressed satisfaction with their jobs. They displayed high levels of religious salience as marked by their religious belief and practice and networking with faith-based communities. They manifested a strong counter-cultural message which is essential to authentic witness. As such, the participants in this study are a great gift to the Church and to its ministry. A preliminary typology of youth ministers was proposed, which springs from different life experiences, how they approach their work and what they see as their future. There was some difficulty in finding paid youth ministers working in parishes and this may point to one of the significant challenges facing them; that is, making the job sustainable within existing Catholic parish structures. While well-networked with sustaining faith communities, there is scope for support between youth ministers working in parishes. In addition, a more targeted professional development program which recognises the differing needs of youth ministers would be appropriate.

Meeting Metalheads

This article explores the world view, social position and psychological make-up of people who listen to metal music (metalheads) and the cultural reactions to this genre in order to prepare for an encounter with metalheads in religious education and youth ministry. Only when teachers and youth ministers can connect with the world view of young people can they fulfil their hermeneutical-didactical task of fostering religious identity. Using the spiritual model of Waaijman, the concept of ‘meeting a stranger’ is introduced as a spiritual exercise for teachers to open themselves to the questions of life these students are meditating. Religious motives regarding hospitality to strangers stimulate an open attitude for a fruitful dialogue. A short theory of pain, based on content analysis of 81 songs, demonstrates not only the serious character of the lyrics of metal music but also their role in sustaining metalheads in their struggles.

Shame in Youth Ministry: A Typology to Inform Praxis

This article offers an overview of a typology of shame in relation to youth ministry. The typology was developed by drawing on practical theology and qualitative research methods and was completed for the author’s ordination training as an Anglican priest. The data presented in the article is taken from a separate analysis of responses from youth ministers and youth workers. The six domains of the typology are personal, relational, communal, structural, theological and historical. Implications of the typology for youth ministry praxis are discussed.

Ministry to US Catholic LGBTQ Youth: A Call for More Openness and Affirmation

This article evaluates the current Catholic youth ministry practice to, with, and for Catholic LGBTQ youth. The methodology utilized is both descriptive and prescriptive, and calls into question the lack of ministerial presence afforded to Catholic LGBTQ youth. The essay briefly examines the official ecclesiastical documents on homosexuality and their relevance for LGBTQ youth. Next it assesses the major US ecclesial youth ministry document, Renewing the Vision, and calls for its renewal and revision. In particular the article offers concrete recommendations for the two areas of Catholic youth ministry—advocacy and pastoral care—that would have the most positive impact for LGBTQ youth and Catholic youth ministry. Finally, the article calls for the US Catholic bishops, youth ministers, and parents to be more open and affirming with LGBTQ youth and provides some practical suggestions.

Professional Boundaries in the Practice of Youth Ministry: An Ethnographic Study of the Limits of Relationships.

Although much has been discussed in secular social science literature on the use of professional boundaries in limiting interactions between practitioners and young people, there last been little empirical research into professional boundaries in a youth ministry context. Here it is argued, through the use of an ethnographic study of youth clubs in the UK, that a youth ministry context offers unique challenges and opportunities for the use of professional boundaries, in particular where missiological and incarnational influences seek to delimit the scope and influence of youth ministers’ interactions with young people.