Personal Bible Reading and the Faith Formation of Teenagers in a Digital Age

History shows that the use of the Bible by Christians has changed over the centuries. With the digitization and the ubiquitous accessibility of the Internet, the handling of texts and reading itself has changed. Research has also shown that young people’s faith adapts to the characteristics of the ‘age of authenticity’, which changes the role of normative institutions and texts in general. With regard to these developments this article deals with the question: How relevant is personal Bible reading for the faith formation of highly religious Protestant German teenagers? Answers to this question are provided from previous empirical surveys and from two qualitative studies among highly religious teenagers in Germany. The findings indicate, that other spiritual practices for young people today are more important as a source of faith than reading the Bible. The teenagers interviewed tend to seek an individual affective experience when reading the Bible, so that the importance of cognitive grasp of the content takes a back seat to personal experience.

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.

Religious Identity Exploration in the Life Stories of Strictly Reformed-Raised Emerging Adults in the Netherlands

This article presents the findings from a qualitative study on the religious identity exploration processes and experiences of emerging adults who grew up in strictly Reformed contexts in the Netherlands. We discuss three forms of exploration that appeared in our data: asking questions, exploring alternatives and rebelling against things that are disallowed or undesirable in the strictly Reformed tradition. We also discuss patterns that emerged from our analysis of exploration related to participants’ current religious identity commitments and a strictly Reformed upbringing. Finally, we discuss our findings and propose directions for further research and implications for those who guide youth in religious identity development.

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.

“And the Word was made flesh?” – Exploring young people’s situated learning in leadership and spirituality in a secular context

This article explores the situated learning found among 18 young volunteers taking part in an education programme about leadership and Christian spirituality in the Church of Sweden. Focus group interviews and observations are analysed in the framework of situated learning, using legitimate peripheral participation as a lens. The study shows how the young people, through the education programme, formed a safe community where new identities were shaped through participating in new ways of worship, making pilgrimages, engaging in peer dialogue, and in reflection. They also gained new perspectives and models for volunteering. The young people´s experience of living in a secular culture presents challenges to their identity formation and to their ongoing spiritual practice and development. The use of situated learning provides a deeper understanding of the process of learning in spirituality and of the problems associated with conflicting communities of practice.

‘On a mission’: Christian Youth Workers in Australia in the 1960s–1970s

The historical intertwining of youth work and Christianity is well-recognised, especially in the United Kingdom and in the early establishment of youth work in Australia. However, Australian youth work underwent significant changes from the 1960s to late 1970s. This article uses a representative case study approach to illuminate how Christian youth workers were active in this transitional time. It finds that Christian youth work efforts in this time (1) both entrenched youth ministry as a serious pursuit in Australia, and created space for Christian work in secular settings, thus (2) contributing to a divide between church-based youth ministry and secular youth work. The paper discusses the implications of these findings for contemporary youth ministry, and concludes by proposing areas for further research.

Towards an Integrated Theology of Youth

This article summarises eight theological perspectives on youth and young people. Young people are variously seen as (1) sinful creatures in need of redemption; (2) gifts of God and sources of joy; (3) developing beings in need of guidance and instruction; (4) open to conversion; (5) vulnerable to exploitation; (6) fully human, made in God’s image; (7) a prophetic presence; and (8) a prophetic voice. Rather than simply affirm all 8 perspectives as important, an integrated theological perspective on youth views young people within the distinctive features of their created reality, with particular strengths and assets along with distinct needs and deficits, to be fully capable as bearers of the divine image, and with emerging capability as social agents.

Let them Come to Me: A Youth Inclusive and Missional Perspective in Presbyterian Context

The contemporary context creates complexities for the young person. These include the political and socio-economic realities of African states, the cultural renaissance of Africanism and the reality of postmodernity. From both a practical theological perspective as well as experience in higher education, the author claims that ministers in the Presbyterian Church lack a missional perspective to the contemporary African (Kenyan) youth. The author proposes that theological education in Kenya must seriously consider youth ministry education. Second, Presbyterian ecclesiology must be missional minded by moving from an inward posture to a missional posture that considers the African (Kenyan) youth. This reflection will engage practical ministry and higher education experience, as well as an inter-disciplinary literature survey, to offer a missional perspective for the church and theological education.