This paper was originally published in 2003 in the Baptist Journal of Theology (South Africa). It has not been updated – some of the website references in the footnotes may be out of date.

The paper was a collaboration between Dr Sharlene Swartz (read her bio at LinkedIn or in her current position as HSRC researcher) and Dr Graeme Codrington.

Challenges Facing South African Baptist Youth Ministry in the 21st Century

A Crash Course in Post Modernism

It’s all around us. But most of us can’t concisely describe it. It’s the philosophy of the age which follows modernism. Modernism is basically the world view which drew the line between science and religion, faith and superstition, truth and veracity. It demanded technical, scientific answers to questions of faith and science. Non-ending proofs and evidence. Modernism required that everything be rational, observable and repeatable. It was in one sense a return to the scholasticism of the thirteenth century but without a supreme deity as its anchor. “God does not exist until proven otherwise” could be a foundational principle for its atheists, although Christianity too flourished in the modernist milieu. For modernists, the truth exists objectively; things must be explainable, we must be able to demonstrate and understand it. Modernism takes it as axiomatic that there is only one true answer to every problem, from which it follows that if we can correctly formulate those answers, the world could be controlled and rationally ordered. That’s why we grew up on Creation – Evolution debates, Disco (very tangible beat and structured dance form), long theological debates, proving the existence of God and cerebral reasoning. Modernism has ruled supreme in Western thought for the last 500 years. But since its beginning, a new approach has been gathering momentum, and as this century ends, it claims dominant position, not only in the intellectual corridors of power, but is pervasive throughout society in all corners of the globe.

Postmodernism is a reaction to modernism ¹. It is a direct descendant of the existentialism of the late nineteenth century – where the affective took precedence over the cognitive. It has gained a firm foothold since the late 1960s. Although it is very difficult to find a simple, concise definition, it is characterised by freedom of choice, rejection of creeds, and a complete agnosticism with regards to truth. In fact at the heart of postmodernism is an aversion to precise definitions and formulae. Instead our life experience (including faith) must “make me feel good” and must “connect with my life experience”. My “story” must matter. How I respond is just as important as the tenet of faith itself. My faith must stand questioning, but not having answers is OK. “It must work”. That’s why drugging, New Age, experience, smart drugs, raving, identity in music, experiential learning are currently in vogue, at the close of the twentieth century.

THE CHALLENGES

So why a crash course in postmodernism? Because it is the world view that is defining next century’s generation of young people (to whom we will refer as Generation 21) – young people who are going to be…

1. Post Christian

For the past 500 years, Judeao-Christian morality has been the basis of “common decency” which everyone has taken for granted. Although Christianity’s truth claims have been questioned, most people have at least had some grounding in Christianity before asking such questions. Most people who have rejected Christianity have at least known what they were rejecting. But it is not so today. “We have grandparents who had a Christian belief, parents who have a memory of that belief, and now kids who have nothing”². This comment was made of present-day American culture. The situation is thankfully not yet this bad in South Africa, but current research into South African youth culture by Bill Price and Associates is showing that it is most certainly going to be true fairly soon³. Although 86% of young people in South Africa would align themselves with Christianity, and 83% of young people consider spirituality to be “important” in their lives, only 52% were able to indicate the basis of their beliefs, and just less than half of those young people claiming to be Christians attended church youth groups more than once a month.

Recent research by Jurgens Hendriks⁴ indicates that in 1980, 77% of South Africa’s population associated themselves with a Christian Church. It has declined since then. The 1991 figure is 74.5%. Unfortunately, more recent figures are not yet readily available. The drop off is due to a considerable decline in church attendance by the white and coloured population groups. The percentage whites who associated with Christian churches dropped from 92% to 78%, and coloureds from 87% to 64%. In the black population group there was a steady growth from 27% in 1910 to 75% in 1980 and 77% in 1991. Denominationally, the trend is even more disturbing. Traditional denominations are losing members, on average 19% between 1980 and 1991. This decline is in spite of the tremendous growth of so called mega-churches in most of these denominations. The only growing group is that of the Independent Churches, which doubled their membership⁵.

Hendriks states that “we must realise that before 1994 the state was responsible for upholding Christian values. There were laws forbidding abortion, gambling, pornography, certain activities on a Sunday, etc. Local authorities endorsed these laws. Furthermore, Christian principles and biblical lessons were taught in schools. In the new dispensation the responsibility for upholding Christian values has been transferred from the state and secular authorities to believers and congregations”.

2. Post Charismatic

Cain and Kendall⁶ speak of a post Charismatic generation, rather than merely a meeting in the middle of the evangelical and Pentecostal/charismatic traditions – a new tradition that has both Word and Spirit, power and truth, spontaneity and orthodoxy. It is a prophetic word for the next generation. Most young people today already have experienced the life of the Spirit as a normal every day part of their Christianity – no longer is speaking in tongues an issue, or accepting a word of knowledge or laying on of hands to heal the sick. Ten years ago all these issues where buried in controversy. Not so on the eve of the third millennium – how much more so for Generation 21? This renewed interest in the move of the Spirit relates to a similar move amongst unchurched young people in a revived interest in the spiritual and the supernatural. For example, a quick flip through your TV guide will show the following in 1999: Buffy the Vampire slayer, X-files, Outer Limits, Touched by an Angel, Teen Angel (comedy), Nothing Sacred, First Wave, Sabrina the Teenage Witch (comedy), Father Ted (comedy), Mortal Kombat, Strange World, and Brimstone. This is not even to mention the spiritual themes in music, and of course, Hollywood movies.

3. Biblically Illiterate

A friend, ministering at a small church in KwaZulu-Natal, recently spoke to one of his congregation, letting her know that his sermon topic for the coming Sunday was on Samson and Delilah. A shocked look crossed her face, as she exclaimed: “That’s not in the Bible”. It turns out she thought is was part of Greek mythology. She is not alone. Pastors, youth workers, parents, teachers all complain of the same malaise – young people are functionally biblically illiterate. “They don’t memorise scripture like we did in the old days.”. “They don’t know the difference between a tenet from the Bible and a sonnet from Shakespeare”. Well the truth of the matter is – it is absolutely true. And it is what we have to contend with. Why, one may ask? Modernism lent itself to memorisation, rote learning, recall, focus, hard and long hours of learning, long school hours (including Sunday School) and great discipline (getting up early – spending hours in God’s word).

But the world has changed. Time has changed – the pace at which we live life has accelerated terrifically. We now have Outcomes Based Education, continuous assessment, interactive teaching and learning, more stimulation than ever before, more things to do, to read, to watch, to experience. These days young people are more often found quoting a pick up line from an Austin Powers movie than a poem or a bible verse. It is not going to change. Imagine Charles Spurgeon as a twelve year old. What did he do if not his Sunday School homework and school work? The world is different – twelve year olds today earn cash in their spare time, hang out with friends, play computer games, go to the movies, the mall, Imax, Ratanga Junction and play Sony Playstation games. On the other hand, why should one spend time memorising, when hand held computers contain easy-reference word-search Bible concordances in a multitude of versions. Why memorise when its on-line?

Instead of mourning the past lets capture the present and use it for the education in Christian values of young people according to the tenor of the times. Computer technology, narrative theology, non-didactic teaching methods and popular media like The Prince of Egypt should all be harnessed creatively. What is really needed is not memorisation of proof-texts, but rather a more expansive overview of God’s plan as shown in the Scriptures, providing a much needed moral and theological framework for today’s information-overloaded young people.

4. Info – crats

Young people in the twenty-first century will know more and have access to vastly greater quantities of information than ever before. They will have lots more information at their finger tips than those teaching them. Which means they will be less likely to accept authoritative and definitive answers. No longer will “Because I say so” suffice – specially when the “I” is an older person who can’t search Encyclopaedia Britannica online; isn’t a member of three email forums, doesn’t read nine daily newspapers from around the globe and doesn’t subscribe to six of the latest scientific and theological journals from universities as far afield as Boston and Bangkok. Let’s face it, how many of us can do that already? Generation 21 have had a jump start – while anyone currently over thirty is still playing catch up when it comes to Information Technology. Just think who is most capable of programming the household VCR if you don’t believe that today it is the young people who are more geared up for the next century than their parents ever will be.

One of the downsides of this information overload is that these new generation info-crats appear to have an ever decreasing attention span. This is not entirely true, as they are able to concentrate for much longer than many adults – but they cannot focus on one topic for very long. They flit from one TV channel to the next, watching three or more shows simultaneously. They are capable of doing their homework with both TV and radio blaring in the background. They accept information in “sound bites”, and their music and media is equally fast paced in its visual presentation. Communication is multi-threaded to them, and interactive multi-media is king. They don’t know what a flannel graph or a chalkboard is; and they have only ever known CDs and now DVD. Computer presentations are the norm.

Long one way sermons will no longer communicate. Instead methods need to be innovative, short and interactive. Methods like Groome’s⁷ shared Christian praxis and Cooperative Learning⁸ are the way of the future.

5. Unrecognisable Worshippers

Both personal and corporate worship are going to change. For Generation 21 outward appearance is not going to be a measure of spirituality. Postmodernism is characterised by paradox, especially in its expression. This will be most fully seen in worship, which to truly touch postmodern Christians will need to be eclectic. Individuality in the midst of community will be paramount in worship. We need to be prepared to facilitate this. The Soul Survivor⁹ movement in the UK is a good example of this. The fact that many Black churches, whose white counterparts would be very conservative, are mostly Pentecostal and Charismatic in practice although perhaps not in theology, is another. Ultimately there is nothing sacrosanct about our worship services. Culture is after all only culture – we must recognise this fact if we are to incarnate Christ. Personal preference must make way for accommodation; form for worship in both Spirit and Truth.

6. A Culture Apart

In the nineteenth century there was a golden age of mission as new frontiers were opened, difficult languages learnt and Scriptures translated. We crossed cultural boundaries to take the gospel to unreached people groups. In the twenty-first century, as these unreached people groups are systematically targeted and reached, we will nevertheless continue to have unreached peoples living in our own neighbourhoods. These are people who have not heard the Gospel message even once – they are going to be young people who live in a plethora of virgin cultures, for the most part un-accessed or inaccessible to adult missionaries. To judge the vast gulf between you and them, consider the following:

They have only known one Germany. Man has always walked on the moon. Their lifetime has always included AIDS. The expression “you sound like a broken record” means nothing to them. They have never owned a record player. They have likely never played Pac Man and Star Wars looks very fake. They have always had an answering machine. They have always been able to fax. Cell-phones are normal. There have always been VCR’s, but they have no idea what Beta is. Roller-skating has always meant inline for them. They never took a swim and thought about Jaws. Petrol has always been sold 24 hours a day, 7 days a week. They don’t remember who Botha is – neither Naas or PW. They do not care who shot J.R. and have no idea who J.R. is. The Cosby Show, Miami Vice, WKRP in Cincinnati and Dynasty are shows they have likely never seen. Jet airlines? – are there any other types of planes? Those ten years old and younger cannot remember institutionalised apartheid. Michael Jackson has always been white.¹⁰

Every culture needs to be impacted and penetrated by the gospel. The multitude of youth cultures is no exception. And then once that culture has been penetrated and youth come to know Christ, lets not demand that young people lose their culture. Lets not make native Americans and Africans dress like Europeans in order to be acceptable worshippers. Lets at least, having learnt past painful lessons, allow room for Christ himself to transcend these cultures. Culture can and must be retained in a Christian lifestyle. But “How can a Christian person want to remain in a culture that appears sinful?” is a frequently asked question.

The answer is twofold. Often to the uninitiated, different is equated with sinful, but culture has both sinful and amoral elements to it. Many young people who become Christians who are part of the “Alternative”¹¹ youth culture still continue to wear black clothes, look anorexic and have more body piercings than we are comfortable with. But what is sinful about any of these elements? It is difficult to distinguish Christian “Alternatives” from their non-Christian counterparts – but only when it comes to appearance. Christian alternative kids tend to clean up their act in terms of drugs, music, partying, anarchy, degradation, escapism, alcohol-abuse, occult involvement, rebellion, anti-social behaviours, anti-authoritarianism, hatred, defiance, misery, self-pity, terror, selfishness, suicidal tendencies, depression, destruction and condemnation. In the nineteenth century bar room tunes were retained and excellent hymns written to the same tunes. No-one continued to sing the hymns while getting drunk. Wrong and sinful elements of culture become transformed and replaced with a vertical relationship with God and a horizontal relationship with people: “Love God, bear fruit in keeping with repentance, love your neighbour, forget the rest!” should be the exhortation to young people converted out of a specific sub-culture. Long hair doesn’t have to become short and kempt; T-shirts don’t have to transform into ties; studded ripped jeans surely don’t have to metamorphose into smart Woolworths cotton trousers.

7. Hugely Concerned with Social Ethics

One of the greatest challenges facing Christendom in the twenty-first century will be our response as a community of faith to the multitude of ethical dilemmas already emerging in general society. Abortion, homosexuality, poverty, capitalism, gender, sexuality, genetical engineering, affirmative action, revolution, ethnic cleansing are all old issues which will assume greater significance as the new century dawns. Postmodernism demands less rigid and definitely less judgmental answers. Christians everywhere must be prepared to give an answer for their faith in a gracious and humble manner. The iron rod orthodoxy of the past is over. It no longer even gets a hearing. If we want to be salt and light – we must be prepared to reopen debates and find answers that truly resonate with a world in need. I am sure that we have heard the end of long scholastic debates about predestination, charismatic gifts and dispensationalism. Social ethics is now the new issue at hand – and one on which the Christian church and its relevance to youth will stand or fall.

The Bible is not directive and/or silent on may of the social and ethical issues with which we are confronted today. There is room for debate and argument. Lets not hang onto rationalism and modernism as if they are the world views that came with the Bible. Lets agree to stop debating the unimportant – how many angels can fit onto the head of a pin¹² and predestination fall into the same category in postmodernism.

8. Aliens to Traditional Family Structures

The church of the twenty-first century needs to be a warm, welcoming and loving family. A place of nurture and not of judgment or of insistence of outward conformity. Most young people would not have experienced the typical early twentieth century nuclear family. It is currently estimated that 3 in every 4 American teenagers will experience family breakdown by the time they turn 21. Bill Price and Associates³, doing similar research in South Africa, have found the statistics to be slightly better in South Africa, with only 1 in 3 young people currently experiencing family breakdown, yet the trend is downwards. Dysfunction will be the norm. The usual metaphors used in understanding the character of God may no longer be accessible to Generation 21. In particular, the role of fathers is disturbing. The high incidence of abuse is well documented in South Africa. Research has also shown that only 25% of fathers spend more than 2 hours per week interacting with their children³. Family needs to be redefined and modelled in the church – and people helped to learn Godly principles of family life both inside the church and in their own homes and partnerships.

9. Economically Vulnerable

The HSRC recently released findings that only 1 in 30 school leavers are likely to find employment in South Africa in 199913. Throughout the world, the gap between rich and poor is growing steadily. The “rules” have changed – big business and government are no longer the employers of last resort. The key to solving this problem, according to well-known South African forecaster, Clem Sunter¹⁴, is to develop small businesses and encourage entrepreneurs. But legislative bureaucracy and nervous banks have created a climate that is not suitable for this kind of development in South Africa. Today’s young people are nervous about the future, as they see themselves following their American counterparts in becoming the first generation in modern history to earn less on average than their parents¹⁵. Soaring educational costs, often financed with student loans that create massive debt traps, soaring house prices in recent years which exclude first time home owners, and the increase in government benefits to older generations add to the financial fears of Generation 21. And when we talk of “averages”, it should be noticed that the cyber-elite are all young and making lots of money on the Internet and in new IT-related growth industries. This means that the gap between those beating the average and those sliding beneath it is also widening. The rich are getting richer, and the poor poorer.

10. AIDS Infected

The AIDS epidemic has not begun to take its toll. Of all the fears South African young people have for the present, AIDS ranks by far the highest3. There is no agreed data, but estimates of AIDS infection range from 30% of young people to as high as 75% of young people in certain areas (in particular, young girls in rural KwaZulu Natal). Generation 21 is going to live through the deaths of their friends over and over again in the next century.

11. Violence Saturated

South Africa is a violent country, but until recently violence was not seen as a direct youth issue. However, more and more young people are being drawn into the web of violent crime, as both perpetrators and victims. This is once again following a trend first seen in America, as evidenced by the spate of recent school shootings. Bill Clinton has made it a personal goal to clamp down on violence in the movies and on TV before the end of his presidency. What will happen to a generation that has become violence saturated? Some scenarios are too frightening to contemplate.

12. Spiritually Hungry

Generation 21 is spiritually hungry. This does not mean that they are seeking after the God of the Bible – rather they realise that there is a higher reality, that there is something beyond the purely natural world we live in. Postmodern young people don’t need to be convinced of the fact that there is a higher power nor of the existence of the supernatural. What they do want to know is why they should choose Christianity rather than any other of the multitude of spiritual options available. As far as many of them are concerned, Christianity was a modernist experiment that has proved to fall short of answering some of the critical questions of postmodernity. This is largely due to over-reaction of many traditional Christians to new expressions of faith and culture.

The church as we know it cannot survive much longer. It must find its roots again in a truly Biblical approach to ministry. We therefore offer some answers to the issues we have raised.

SOME ANSWERS

As a church we can easily and must resolutely rise to the challenge. We say easily not because it will be without difficulty – but rather because the solutions are pretty basic and will take little more than intentional effort, conscious understanding and a willingness to adapt. An exception may be in the financial resources required – yet even in this solution, it may mean a redistribution of resources rather than finding huge amounts of new resources. Here are some basic ways to meet the challenges outlined above.

1. Relational Ministry

One of the chief characteristics of modernism was the elevation of the individual. Ministry in a postmodern context requires us to once again find the Biblically mandated community/relational approach to ministry. George Barna¹⁶ notes that “Boomers (the parents of Generation 21) value a network of relationships and find the transient, utilitarian nature of their associations as completely acceptable.” Barna goes further to say: “[Generation 21] have outright rejected the impersonal, short-term, fluid relational character of their parents. They have veered more toward traditional, longer-term relationships. However, given their cynicism and pessimism, they have lowered their expectations vis-a-vis relationships: their potential duration, the number of significant bonds, and their fervor to create a wide pool of contacts. Boomers sought relational breadth; [Generation 21] seek relational depth…What emerges are two generations bonded by blood, but separated by emotion and expectation.”

“I love young people! It’s so easy to get through to them. The surface might be rough and tough, but its only a two mm thick (or thin!) veneer. Peel it back and there’s just marshmallows!” So says a Scripture Union Youth Worker. And it’s pretty close to the truth. South African teenagers, when asked to list the things that motivated them, rated “love” as the highest motivating factor³.

What one consistently notices is that while it takes different strategies to reach different kids (unchurched, churched, urban , rural, leaders, followers etc), most of them can be reached if one person whom they trust builds tight community (close relationships) with them. It happens time after time – on camp, through contact at a school, in a youth group or on the street. Adults forging friendships with young people, entering their world and earning the right to model the life of Christ to them is what youth ministry is all about. This is relational evangelism. Programme centred evangelism will focus on the production of quality programmes with the intention of drawing large crowds of young people. This strategy can work in drawing numbers, but remains faceless, and in itself is unlikely to result in a lasting impact in the life of a young person. Message centred evangelism emphasizes the proclamation of truth, in the hope that the repetition of the biblical message in creative ways will result in Christian living. While truth may be transmitted from one mind (the speaker’s) to others (young people in the audience), experience shows us that this method, in itself, is infertile and powerless in the long term.

Relationship-centred evangelism recognizes the need of young people to interact with both the message and the messenger. For the message to be accepted, the messenger has to be part of the package. When this happens, powerful youth ministry can take place. It’s not enough to give good talks, or organize elaborate programmes. Youth workers need to give themselves as well, and in so doing earn the right to share the gospel with young people.

2. Peer Ministry¹⁷

“Teens reaching other teens create an atmosphere of trust and affirmation that enables young people who might not otherwise hear a gospel message to hear, and relate, and find release”¹⁸. In a 1997 questionnaire sent to Dutch Reformed mega-churches⁴, positive signs of vitality were overwhelmingly related to two issues: the involvement of laity in ministries and the existence of intentional processes of transformation taking place in their congregations. In postmodern ministry, the “primary role of the pastor will look more like the one under the Apostolic paradigm. Pastors will be teachers and disciplers, preparing the congregation for the work of the ministry. The congregants will be the ministers. The pastor of the twenty-first century must reflect many of the attributes of an entrepreneur struggling to open a niche in the marketplace of religious ideas”²³. 2 Timothy 2:2 and Ephesians 4:12-16 are probably the two most clear and direct Biblical mandates for this re-formational ministry.

3. An Accepting and Nurturing Environment

What does it mean to be a disciple of Jesus Christ in the twenty-first century? What does it mean to be radically different? These are pretty basic questions, but really important. What it doesn’t mean – is outward conformity to a previously agreed upon set of standards (action and conduct) for Christian behaviour. When we set a series of outward behaviours and actions as the standard, we introduce cultural perspectives and biases (or traditional expectations). An example – going to movies and wearing make-up in the early part of the century were thought to be sinful, unchristian behaviour. It was a church norm. Today make-up is acceptable and Christians, rather than not going to movies at all, are expected to be selective in what movies they choose to view.

So what does it mean? Simply and biblically, being a disciple means starting a vertical relationship with God, a transaction between two people alone: God and his child. The next question to be asked is: Do we say to new converts simply “Love God and forget all else?” No, because that’s not the complete picture of Christian discipleship, but it is a great place to start. Over time (and with teaching) we challenge our new convert to growth and development. We say “Love God, bear fruit in keeping with your new relationship with God (Christian character development and personal growth), forget all else.”

Now as a third step, we look to the vertical dimension – love your neighbour. The order then becomes “Love God, bear fruit, love your neighbour”. And them this “neighbour” takes two forms: the rest of the Christian family and others generally. So you modify your behaviour, temper, hurtful behaviour, then only do you go on to do things which “avoid every appearance of evil”, “come out and be separate” (inwardly at first, not necessarily outwardly as well) and avoiding things “which does not cause a brother to stumble”. At this stage the new convert isn’t even sure of what his new family is like.

When listed like this, it is quickly apparent that being a disciple of Christ when you have had no previous Christian grounding or experience, is really a tall order, and a daunting prospect. But not impossible. It just takes more insight, patience and often forbearance. Being radically different means having a heart for God – it doesn’t mean being good enough or spiritual enough, according to anyone else’s standards!

Finally, the sense of self, so easily destroyed in Generation 21 must be restored. We need to be preaching salvation as adoption into God’s family, and becoming heirs of the king of the universe (see Ephesians 1). “In the past the church, in particular the Reformed school, has rejected the concept of self, and especially self-actualisation, and self-realisation. These concepts have been adopted by the New Age Movement, and in conjunction with secular humanism have taken on a specific form and meaning. It is this meaning and function that the church is rejecting, but unfortunately they have rejected the whole concept with their rejection of the way non-Christians use it. They have, in a sense, ‘thrown the baby out with the bath-water’. God has created each one of us as unique and special individuals, with a unique and special purpose, this is what makes up our ‘self’, and it is this that we seek to discover in Christian self-actualisation and self-realisation. We seek to find the self that God created and that secularisation, and modern philosophy has destroyed. People are showing all the symptoms mentioned above, because they do not know who they are, they have been made into orderly, predictable, individualistic, anonymous, nihilistic, driven things that simply exist with no meaning and purpose. Somehow we, as Christians, have to restore in them a sense of self-worth. This is only truly found in relationship with God, and this is where it becomes a tricky balancing act”¹⁹.

So more than merely relational evangelism the nature of our nurture and the warmth and acceptance of the nurturing environment is of paramount importance to both evangelism and discipleship of Generation 21. Thus, the greatest commandment is reborn in our churches. The twentieth century church has a way to go to achieve this.

4. Professionalising Youth Ministry

With an estimated 17 million South Africans below the age of 18, any serious attempt to launch youth ministry programmes must address itself to the vast numerical challenges: “How many youth workers do we need in South Africa?” rather than the more parochial “Where can we find a youth worker for our church?” SAQA (the South African Qualifications Authority) has already begun setting up guidelines for minimum qualifications for various industries, including youth work. Churches should be involved in this process, to ensure that minimum levels of care are set up to include spiritual input as well. We must also focus our attention on providing the kind of training environment that will ensure that Christian youth workers are the best qualified youth workers in the country.

If we set out sights on a target of 1 youth worker per 10 000 school going young people, we would need 1600 professional youth workers. More ideally, a ratio of 1 youth worker for every 1 000 young people would require 16 000 youth workers. This compares unfavourably with an estimated 1 000 full time youth workers around South Africa. And not only are the quantities of youth workers significant but their levels of expertise and training is sorely lacking. Amongst other things a youth worker is a missionary, a pastor and a social worker²⁰. That’s a big job – which needs great skill.

The church in South Africa needs to envision a youth ministry culture in which qualified men and women in significant numbers make a career out of youth ministry, either in the context of the local church or through para-church agencies (specialist service agencies). Such a culture requires a considerable infra-structure; and more importantly, such an infra-structure needs to be informed and influenced by thinkers whose ideas and writings maintain a sharp edge. Youth work must be recognised as a profession (a vocation!) rather than a bus stop while waiting to move on to more “mature” pursuits.

5. Finding the Resources

The 1996 South African census²¹ shows that 34% of South African are under the age of 15. A total of 54% of the population (some 21,929,512 young people) is under the age of 25 years. Research done by youth students at the Baptist Theological College, Randburg, indicates that as many as 75% of people who become Christians do so before the age of 18. It is also clear that young people are more open to the Gospel than adults. If the church’s role is to spread the Gospel, using limited resources, then it makes the most sense to maximize those resources by using them where they are most likely to be effective: that is, in youth ministry, or on things that affect young people.

Churches routinely dole out their scraps to youth ministry, although there are some notable exceptions. Specialist service agencies, existing solely for the purpose of pursuing youth evangelism objectives, are notoriously underfunded. A whole new mind set needs to be adopted if the necessary youth ministry programmes are to be adequately funded.

Giving to churches and mission agencies totalled R900 million during the 1996/97 financial year, of which R65 million, or just 7%, was allocated to youth ministry²². Set this against the required R1 000 million necessary to fund 16 000 professional youth workers, and one is quick to reach the conclusion that something radical needs to happen.

Churches simply have to work towards allocating 50% of their income to youth ministry, including youth ministry programmes outside of their local church, possibly through specialist service agencies – who may have greater skills in penetrating unchurched youth in various sub cultures. Individual church members with business influence should seek ways to channel funds into community youth ministry programmes. Joint appointments between churches, or between churches and youth agencies are strategic. Ultimately, funding for mission work comes primarily through God’s people, and sacrificial giving remains the predominant Biblical pattern. There is a cost to be born to meet the challenge of ushering Generation 21 into the kingdom.

6. A Social Conscience for the Church

A church which has no input into the social life and welfare of the community is a church that is out of touch, and perceived to be out of touch, with the very people it claims to serve. Church was never meant to be a showcase for saints – rather it is a hospital for hopeless sinners. As such, it reaches out to people at the point of their need, allowing the material and physical response to bear testimony to a spiritual solution. Churches need to take up the Biblical mandate to be stewards of the environment, to be healers of the sick, defenders of those who have no rights, and helpers to the widows and orphans. It is time for middle class congregations to consider their privileged position seriously in the light of the story of the rich young ruler. God has not called anyone to be wealthy – at best he has called some to be big earners, so that they can be sacrificial big givers. But we are not simply talking of money – the church’s responsibility extends to issues such as environmental concern, community crisis response, disaster alleviation, justice, community law enforcement and a host of other issues that will require time and sacrifice.

7. Changing Methodology

Postmodernism is not right or wrong – it just is! It is the context in which we will work to a greater extent as the years roll on. Young people who come to faith need help recognising the current world view for what it is – not wrong, not always helpful, but definitely there. They need to be taught “faith development skills” which takes nurture, resources, relationships and professionals. Faith development skills are about making faith work, answering questions, helping young people understand why God’s word says what it says, and how to apply the obvious and work out the implied. It means taking seriously the experiential and the cognitive – not merely answering “It’s in the Bible and so its true” – but rather “It’s in the Bible because its true (and best and it works)”. For example we must help youth see that immoral behaviour hurts people… it hurts their individual development and it hurts their relationships with others. They need to be taught honesty and integrity when for the last sixteen years they’ve survived the streets through shrewdness and movie ethics. It is extremely unhelpful to say – “Do this because God says so”.

For faith development skills to take root our methodology must change. Lets not fall victim to the oldest disease on the planet, the eight words that always seem to announce the demise of effective work – WNDITWB – “We never did it this way before!”.

REFERENCES

1. There are a number of excellent introductions to postmodernism from a Christian perspective. The writers recommend: J.R. Middleton & B.J. Walsh. The Truth is Stranger Than It Used To be: Biblical Truth in a Post Modern Age. Downers Grove: IVP, 1995. S.J. Grenz. A Primer on Postmodernism. Grand Rapids: Wm B. Eeerdmans, 1996.

2. Dr Jay Kesler, quoted in Dean Borgman. The Battle for a Generation: Capturing the Hearts of Our Youth. Chicago: Moody Press, 1996.

3. In 1998, Bill Price and Associates completed a “Profile of South African Youth and Family”, using a statistical base of over 3,000 South African young people between the ages of 13 and 27. The profile covers 28 key attitudinal areas, including areas referred to in this article such as spirituality, home & family, leadership, money and education. More details available at: http://www.youth.co.za/census.

4. Dr. H. Jurgens Hendriks. “Ministry In A New Dispensation”. Practical Theology & Missiology Department, University of Stellenbosch, available on-line: http://home.pix.za/gc/gc12/papers/p1008.htm.

5. Dr Jurgens Hendriks is chairman of the DRC mega-church research group, investigating the reasons that some 80 DRC churches have been able to successfully expand in size when the denomination itself declined significantly between 1985 and 1996. This statistic was extracted from a paper entitled, “Megachurch trends: 1997″.

6. P. Cain & R.T. Kendall. The Word and the Spirit. Eastbourne: Kingsway Publications, 1996.

7. T.H. Groome Christian Religious Education: Sharing Our Story and Our Vision. Chicago: Jossey-Bass Publishers, 1999.

8. D. Johncon, R. Johnson & E. Holubec. Cooperative Learning in the Classroom. Alexandria: Association for Supervision and Curriculum Development, 1994.

9. Soul Survivor is a church community of largely young people in Watford. Matt Redman is the worship leader and Gerald Coates is a sponsor of the movement.

10. Extract adapted from a presentation by Graeme Codrington, “Mind the Gap“.

11. Alternative youth culture is a counter-culture, which rejects mainstream trends, and is characterised by (amongst others) a music style that is neither rock nor metal but has a mixture of both elements with a melancholic and dark dress style.

12. A serious debate of thirteenth century Scholasticism.

13. Quoted in the Natal Mercury, front page story, 5 August 1999.

14. Clem Sunter. Never Mind the Millennium. What about the next 24 hours?. Cape Town: Human & Rousseau, 1999.

15. Neil Howe and William Strauss. 13th Gen: Abort, Retry, Ignore, Cancel?. New York: Vintage, 1993.

16. George Barna. The Disillusioned Generation. Chicago: Northfield Publishing, 1994. Quoted by A. Allan Martin in “The ABCs of Ministry to Generations X, Y, & Z”, available on-line: http://www.tagnet.org/dvm/ABCs.html.

17. The call to return the ministry to the people is one that is consistently gaining volume at the end of this century. One of the clearest books on the issue is Greg Ogden’s The New Reformation: Returning the Ministry to the People of God. Grand Rapids: Zondervan, 1990. In this book, he argues that the last Reformation (which helped usher modernism into the church) was a re-formation of theology. He is calling for a new re-formation of praxis.

18. Wendy Murray Zoba. “The Class of ’00″ In Christianity Today. February 3, 1997 Vol. 41, No. 2, Page 18. http://www.christianity.net/ct/7T2/7T218a.html.

19. Steven Lottering. “An Investigation into a Current Trend in Youth Culture with a Biblical Apologetic”, available on-line: http://home.pix.za/gc/gc12/papers/p2003.htm.

20. D. Borgman. When Khumbaya is not Enough : A Practical Theology for Youth Ministry. Massachusetts: Hendrickson Publishers, 1998.

21. The census results are available on-line at: http://www.statssa.gov.za/census96/HTML/default.htm.

22. This is an estimate only. One of the problems of youth work in general and South African youth work in particular is that statistics of these sort are not available.

23. Mike Regele. Death of the Church. Grand Rapids: Zondervan, 1995. Pg. 221.

Related posts:

1. Five Things Every Adult Christian Should Know About Youth Ministry
2. Being Incarnational in Youth Ministry – a theology
3. Towards A Theology of YOUTH Ministry

Conservative Christian groups have been on a mission for the past decade to get teenagers to make pledges to sexual abstinence. The Bush Government made foreign aid partly dependent on developing nations promoting abstinence as the way to deal with AIDS (and not allowing abortions either). The most famous are the True Love Waits and Silver Ring Thing campaigns.

While I understand the desire to teach sexual purity, I have long been concerned about the unintended consequences of these campaigns. One very real consequence is a rise in teen pregnancies in the USA – read a report here.

This is a tough issue to deal with. I am not going to try and deal with the intricacies now.

What I do want to comment on is the danger of teaching abstinence through naivete. Abstinence is one thing, but lack of understanding of sexual desire and naivete about the use of contraception and protection against STD’s is something else. It’s a really tough balance to maintain, but the empirical evidence is overwhelming – it’s not working as it is! There are MORE pregnancies and STDs, and more sexual activity, among those who have signed up to abstinence campaigns.

I am not sure what the solution is, but what we’re doing now needs to change. I still maintain that the church is very bad at dealing with pretty much every issue related to sex. We need to sort ourselves out.

No related posts.

In 2001, I was editing a magazine on the future of church ministry. I approached respected author, academic and church consultant, Richard Kew to write about what he thought was a critical future trend the church needed to be aware of. This is what he wrote. Now, nearly a decade later, it’s still important, and his advice should still be heeded.

Last weekend I was invited to speak at, and participate in, a consultation on ministry among the aging. It was a fascinating weekend. I learned a lot, met some interesting people, and (I hope) was able to make a small contribution to the process. This weekend I sat down with the November 3, 2001, issue of The Economist, and found a major survey of the near future by Peter Drucker that has me questioning — as well as building upon — some of the things that I said last Saturday!

Drucker is venerable in every sense of that word. Now 92, his mind is still as clear as a bell, and for someone who is highly unlikely to live long enough to see some of the things he is talking about, he is obviously very engaged with what tomorrow might look like. At the heart of some of his projections is his recognition that the developed world’s population is aging to such an extent, that the social safety nets all western democracies have put in place are utterly inadequate.

Here’s a nugget to ponder: “By 2030, people over 65 in Germany, the world’s third-largest economy, will account for almost half the adult population, compared with one-fifth now. And unless the country’s birth rate recovers from its present low of 1.3 per woman, over the same period its population of under-35s will shrink about twice as fast as the older population will grow. The net result will be that the total population, now 82m, will decline to 70m-73m. The number of people of working age will fall by a full quarter, from 40m to 30m.”

For the same reasons, Japan’s population will peak in 2005 and will decline from 125 million to around 95 million in the following 45 years. Life expectancy has been rising at the same time that birth rates have been declining in the West, and already developing economies like China are seeing their birth rate drop below replacement levels. This means incredible changes are on their way for our economies, all of which have been geared to meet the needs of an avalanche of younger rather than older citizens. It also means that the issues of pensions and immigration are going to be THE hot domestic topics in Europe, North America, and other developed countries for the rest of our lives and well beyond.

Drucker makes it quite clear that by 2025-2030 it is highly unlikely that there will be resources available for state-sponsored retirement funds for anyone until they are into their mid seventies, and, indeed, we may be moving toward a time when fixed retirement ages for people in reasonable physical and mental health are a thing of the past. So far, only the USA, Canada, and Australia, among Western nations, have in place the national culture that can absorb immigrants at the pace necessary to fill the vacuum, and even in these countries there are tensions about what immigration does to the existing culture.

This is a raft of information that the churches ignore at their own peril, and it will profoundly influence the pattern of ministry and funding of ministry as we move into the future:

1. Patterns of employment will change. Older people will carry on working much further into their elderhood. I, personally, do not expect to properly retire until I am at least 72-75, and maybe beyond that. There are theological and discipleship reasons for my own commitment to continuing to work, but also, I recognize that older pastors are going to be necessary to work among seniors as they try to adjust to a radically changing set of affairs where their lot is far less comfortable than that of their elders.

2. Patterns of giving are going to change. I suspect that we will see seniors, who have been the moneybags for the churches in the last 40-50 years, setting aside much more of their resources to support them when they are beyond working age than is the case at the moment. This means that ministry will have to look for other ways to fund itself, and I am increasingly convinced that a mixed economy of donations, fees-for-service, and semi-commercial enterprises will be part of the way forward. Financially successful congregations are going to be those who find creative ways of pulling such a mixed economy off.

3. Christian resources will have to be focused on ministry among the elders of society. This means evangelistic ministry as well as care ministry. One of the biggest unreached people groups in the USA today is those aging Boomers whose lives are bereft of anything that has to do with a living, eternal relationship with Jesus Christ. Yes, we need to spend dollars on youth ministry, but yes, I think that tomorrow’s church budgets will have to have a major segment set aside to fund much more extensive ministry among seniors.

4. There will be human resources available of which we have made limited use to this point. One of the things about seniors is that since World War Two we have seen the so-called golden years as a time when folks are out to pasture. We are now in a position where we have tens of thousands of fit, able-bodied, men and women who should have more challenges to address that merely swanning round the country in their RVs “spending their children’s inheritance.” Men especially, particularly those who have lived stimulating lives, need to be given more than tasks of ushering, counting the money, or if they are good, sitting on the vestry — one of the reasons there are so few men in churches today is that we have not provided them with challenges, so (among other things) they perceive the Gospel to be trivial. We have folks in our congregations now who have the energy and the ability to make a significant difference for the Kingdom in their third age. For example, I have noticed that almost every church plant I know has at least one older couple part of it, and they are very often the pillars who make this new congregation happen.

5. We must be prepared to tailor parish life to suit the less predictable lifestyles of the elders. While it is likely that elders will continue to work, it is also likely that the jobs they will take on will not be life-long salaried employment for one organization. This means that the Christians a congregation has available might be going like slaves for several months working on a temporary employment assignment, and then be available for several months for something that the parish has in mind.

6. Following on from the previous point, we need to multiply the mission opportunities available to elders both at home and abroad. I am delighted that SAMS, of which I was the founding chair as quarter of a century ago, is now sending hundreds of short termers to Latin America every year. We need to find similar opportunities at home and find ways that elders can become part of them. Habitat for Humanity probably has some lessons it can teach us in this realm.

7. We will continue to have an explosive immigrant population that we will need to reach. These immigrants will come in because they will be needed to fill the gaps in the workforce left by the fact that the overall population is aging. How we reach out with the message to these folks is crucial. I noticed in something that came over my transom the other day that immigration has so changed the balance of religion in the UK that by 2015 it is likely there will be more practicing Muslims than practicing Anglicans. A similar process is underway here, and we ignore it at our peril. So, while immigrants are coming in to meet our needs, they will also be changing the face and shape of our world — as well as setting themselves up to be the next generation of elders.

8. The massive increase in the number of the elderly in need of care is going to put greater pressure on families, and especially women with careers. There are just not going to be the number of professional caregivers necessary, or the resources to pay for support for elders who need care in the years ahead. Already we are facing a nursing crisis, and this is only going to get worse by all accounts. The burden of caring for the elderly has traditionally fallen on middle-aged women, yet these are the folks who have been most liberated from yesterday’s roles and expectations by the information economy. This means that parishes are going to need to find ways of providing considerable support for tomorrow’s “sandwich generation.” The sandwich is now a club sandwich, by the way, for this is the first time in human history that five generations are likely to be alive at the same time. One component of this conundrum is that men must be conditioned to understand that caring for elders is THEIR job as well.

9. I suspect that we are going to see a return to more extended families as a way of coping with the pressures that so many aging folks are going to put on the system. The downside of this is that it is going to reduce mobility, and at the same time it is going to make life even more difficult for those who are single or who are alone in the world. Single people either need to be part of a larger, extended family, or they are going to need to save huge amounts of money to keep themselves from penury in old age. As I do not see many Boomers doing this, I suspect that we will have a major care crisis on our hands within 10-15 years — and this we are not preparing for.

10. We just do not know how this is going to reconfigure the economy. We do not know whether the world economy has the resources to deal with such a surge of elderly, coupled with such a drop the proportionate size of younger generations. We do not know what will happen to developed economies when their population begins to shrink. Could we be in for a period of economic decay that leaves us all in fiscal trouble? We do not know whether the increasingly militant (and much younger and overwhelmingly male) developing world cultures will see a vacuum that they want to fill and begin invasions of a formal or surepticious kind. This is truly a wild card, and made more wild by our realizations following September 11.

Here’s Drucker’s final warning from his Economist article: “All this suggests that the greatest changes are almost certainly still ahead of us. We can also be sure that the society of 2030 will be very different from that of today, and that it will bear little resemblance to that predicted by today’s best-selling futurists. It will not be dominated or even shaped by information technology. It will, of course, be important, but it will be only one of several important new technologies. The central feature of the next society, as of its predecessors, will be new instititions and new theories, ideologies and problems.”

I suppose the question we need to address is how the Christian church fits into that mix in a multi-ethnic, pluralistic world.

Related posts:

1. Church is not the end, it’s the means
2. Living in an age of transition

Quick reference List…

for Why New Ideas around the church WON’T WORK

Somebody’s always suggesting new ideas around the church, like adding on to the building, or switching Sunday school to after worship, or changing the times of services. No sooner than such ideas surface, objections swarm up like spring mosquitoes. In order to proceed in a more orderly and organised manner, why don’t we all begin expressing our reasons for why these new ideas won’t work by simply citing the objections by number, as in, “I’m against it because of 11, 26, and 44”.

1. It’s not in the budget.
2. I need more time to think and pray about it.
3. What we’re doing now is working just fine.
4. I know a church who tried it and it didn’t work.
5. They never had to do that in Bible times.
6. We don’t have the power to act on that.
7. Let’s assign it to a study committee.
8. Some of our best givers would oppose that.
9. It’s a good idea, but several years ahead of its time.
10. This sort of thing could cause a reaction.
11. It might work in America, but not here.
12. The older people would never accept it.
13. It would never produce any tithers.
14. We’ve done OK all these years without it.
15. We couldn’t do it until we have a new building.
16. It is too expensive.
17. It could ruin our carpet.
18. The timing’s just not right.
19. Let’s not be the first to try it.
20. Let’s put it on hold for a while.
21. I need to see more details before I can vote on I.
22. It’s too charismatic, [and/or] liberal [and/or]
social [and/or] _______ (add your label here)
23. It doesn’t fit in with our long range plan (see 51).
24. Some of our newer people won’t like it (see 52).
25. I don’t see any long term value in it.
26. That’s what we hire the pastor for.
27. We’ll lose people; why I know several…
28. It doesn’t fit the culture of the people around here.
29. Good idea, but we’re just not ready for it yet.
30. Our people are already overworked.
31. It doesn’t jive with our mission statement.
32. That would be too radical a change at one time.
33. Our church is too small to try that.
32. Our church is too big to try that now.
33. It is a worthy goal, but quite frankly it’s impossible.
34. Jesus didn’t have to do that to minister.
35. There are people who will stop tithing if we do it.
36. There’s just not enough time.
37. In a larger city that might work.
38. Perhaps it would work in a rural area, but not here.
39. Our facilities just couldn’t handle it.
40. It’s too much change too fast.
41. I think all we need is to do what we’re doing better.
42. It needs done, but we’re not the ones to do it.
43. Let’s let it marinate for a few months.
44. The trend right now is exactly the opposite way.
45. Something just doesn’t feel right to me.
44. Everybody’s not on board yet.
45. Bill Gothard teaches against it.
46. Our people are stretched too thin.
47. Our people have been asked to give too often.
48. The woman’s group would be against it.
49. This could be divisive. We could get sued.
51. Do we have a long range plan for this sort of thing?
52. Some of our older people won’t like it (see 24).

From an anonymous email

No related posts.

It is God’s design that His Gospel, the Good News of salvation for all who believe in Christ, should be passed down throughout history by each generation reaching and teaching the next. This was clearly spelt out in Deut. 6:6-12, repeated in Deut. 32:45-47 and in Joshua 24. Yet, one of the saddest verses in Scripture is the indictment in Judges 2:10, “After that whole generation had been gathered to their fathers, another generation grew up, who knew neither the LORD nor what he had done for Israel” (NIV). The indictment is not against the wayward youth, but actually against the older generation who failed to correctly nurture them. It appears as if this indictment may be repeated in our own day. Today, the church is on the brink of a major crisis as many young people are rejecting it as irrelevant, boring and superficial.

The church is always only one generation away from extinction. If Satan can win the soul of just one generation, then he wins the souls of all that follow. The role of youth ministry in a local church is therefore one of the most vital aspects of that church’s existence, and certainly the key to its continued survival. With this in mind, there are a number of critical areas in which churches appear to be failing the generation of young people at the beginning of a new millennium. These can be characterised by five serious misconceptions regarding the role of youth ministry in the local church:

“The youth are the church of tomorrow”

It may be true that by the year 2040, today’s youth will be the older leaders in the church, and today’s church leaders will be no more, but this does not mean that the youth have no place in today’s church. In fact, the history of evangelicalism is the history of ministry to young people and ministry by young people. The Bible itself is filled with young people doing ministry: Joshua (probably no older than 18, selected as Moses’ second in command as Israel left Egypt)), David (age 13 when anointed king by Samuel), Jeremiah (seemingly called from birth, probably started prophesying at age 6), Mary (“betrothed” but not yet married, therefore probably about 13 years old), the disciples (most likely that most of them were mid-teens when called by Jesus) and Timothy (likely in his teens when given Ephesian church to lead and pastor) are but a few examples. The youth are not the church of tomorrow – they are the church of today.

The Church needs young people to be the church today, as they are the only generation naturally equipped to survive and thrive in the postmodern world of ongoing, incremental change. If you need to program the VCR in your home, you don’t call the oldest, most “experienced” person, do you? Young people can assist the church through the muddy waters of change, as we transition from a society based on scientific modernism, through the transition of postmodern skepticism, to whatever will be on the other side.

“Young people should learn to serve by getting involved in behind-the-scenes ministries”

In many churches, young people are considered “involved” in the life of the “main” church simply because they have been allocated a variety of “servant” tasks. The reason for all the inverted commas in the last sentence is because of the difficulty of working with different definitions of concepts. The Bible is very clear that every gift and every position within a church is one of servanthood – even leadership, if Biblically correct, is servant-leadership. However, when older people within a church want to get young people involved, they often feel that young people must “learn to serve”, and therefore allocate them tasks that may include serving tea, cleaning the church, door steward duty, car park attendants, ushers and other such ministries.

Although these tasks are absolutely vital, and most definitely should be done by people gifted with (amongst other gifts) hospitality, administration and helps, it is an insult both to young people, and to those adults who find their ministry in these areas of the church, to call these the only areas where young people can “learn to serve”. Young people should be encouraged to find their God-given gifts, develop them and then should be given opportunities to use these gifts, whatever the gifts may be.

“Young people are too young to effectively minister to adults”

Although it is unlikely that anyone would ever say this out loud, the actions of most churches speak loudly. Young people do not regularly minister to adults, either at adult small groups or in church services. If it is true that our spiritual ability comes not by might, nor power, but by God’s empowering Spirit, and if it is true that it is the Holy Spirit who gives gifts, then age should not be a factor when it comes to utilizing one’s gifts. When young people become Christians they do not get a “Junior Holy Spirit”. They do not get “spiritual gifts lite”. They get the full power of the Holy Spirit, and should be given ministry opportunities on this basis. Do our churches even know what gifts the young people have – let alone giving them opportunities to use these gifts?

“The youth group is a good training ground for leaders”

This is the most common and also most dangerous of the misconceptions, as inexperienced and naïve leaders are let loose on our youth. Adults are a lot more forgiving than teenagers. Adults are also a lot more discerning than young people, and have the ability to distinguish between good and bad ministry. It seems strange then that we persist with using the youth ministry as a training ground. We should use adult ministry as a training ground, and only the very best leaders should be allowed to lead in the youth ministry. I personally believe that allowing untrained, spiritually immature people loose in youth ministry is one of the key reasons that youth ministry is failing in our churches.

“There are more important things than youth ministry on which to spend our money” (“and, besides, they don’t give tithes to the church anyway”)

Most youth ministries’ biggest complaints is the lack of finances, which shows the level of commitment the church actually gives to it. Do a snap survey in your church, and ask people to indicate who made an initial commitment to Christ before the age of 18. If your church fits worldwide averages, you will find over 75% of all Christians made some form of commitment to Christ before age 18. If this is generally true, and if the role of the church is reach the world with the Gospel, then it makes sense to concentrate our energies where it will be most effective. At least 75% of the church’s budget, 75% of time and 75% of facilities and equipment should therefore be focussed on, reaching children and teens.

It’s time that we, as the adults in the church, stop viewing the young people as a threat, and start acting like the grown ups we’re supposed to be. We need to set the vision and direction of our churches – and these must be focussed on our young people. Church was never meant to be a comfortable place to see out mid-life or retirement. Church is meant to be a place where the family of God can be involved in passing on the Truth from one generation to the next. Whatever it takes!!

Related posts:

1. Challenges Facing Youth Ministry in the 21st Century
2. Towards A Theology of YOUTH Ministry
3. Being Incarnational in Youth Ministry – a theology

This is a talk I gave at a youth group a number of years ago.

I have in my hand a chocolate bar, which I will give to the first person to give me the answer to a quick quiz I am about to give you. I will give you the famous last words of this person, and you must tell me who he was.

Et tu, Brute.

ANSWER: Julius Caesar

On the 15th of March, 44BC, Julius Caesar, the Emperor of Rome walked into his government to conduct business as usual. As he stood to speak, Senators rushed forward and stabbed him. Legend tells us that over 50 senators were involved. Caesar had been expecting this – it was part of the way things were done in those days. I must admit, that it sometimes seems a pity that we have to vote some of our bad politicians out of office, rather than get rid of them the way the Romans did.

It wasn’t so much the fact that Caesar had been killed, but rather that it was one of his closest friends and advisors that was also involved. If William Shakespeare can be trusted on this point, Brutus was the last to put his knife in. It was the fact that his closest friend had shafted him that really hurt Caesar. It was his dying thought. I wonder how many of you have had a good friend let you down badly – maybe talk behind your back or do something that really hurt you. Maybe you haven’t ever forgiven that person. The problem is: Friends let you down. They hurt you.

It’s not only friends that let you down, though, but family as well. You know, three years ago, my brother and sister and I arranged a wonderful party for my parents. It was their 25th wedding anniversary. Last year, they were divorced. Three weeks ago, my father married a woman just a few years older than me. That hurts. Some of you know how much it hurts. Et tu, my friend?. You, too? People let you down.

Take out another chocolate bar

There was another man in history, and you probably won’t guess his name if I tell you his last words, so I am going to tell you his name, and the chocolate goes to first person to tell me what he is famous for. This man was old, and as his friends gathered around his sickbed, he said:

Go away. I’m alright.

And then he died.

His name was H. G. Wells. What was he famous for?

ANSWER: He was an author.

H. G. Wells was a famous author, who lived at the end of the last century and into the beginning of this one. He was the first author o write a book about time travel, and in 1989 wrote a book called, War of the Worlds, which was the first book written about aliens invading the world. In fact, the movie, Independence Day, had some very similar scenes as that book. His book was so popular that it was put into script form for radio reading, and when it was first read, people thought it was the news, and ran out into the streets screaming.

In 1946, as he lay on his bed, very sick, he turned to his friends and said, “Go away. I’m alright”. And then, he died. It’s not that funny – many of us do that everyday. Your buddy comes up to you and asks what’s wrong, “I can see that something’s bothering you. What is it?”. “Leave me alone, I’m fine”.

On the outside, you put up this mask that everything is great – I’m doing OK. But on the inside, you’re dying. Little by little, you’re dying. You know what I mean – smiling on the outside, but crying on the inside.

Go away, I’m alright.

Take out another chocolate bar

Then there was another man. I don’t know if these were his exact last words – no-one will ever know his exact last words, but in a suicide note, he said:

I hate myself and I want to die.

ANSWER: Kurt Cobain

If they don’t get it, give details from this next paragraph as a clue

On April 8, 1994, Kurt Cobain took a shotgun and blew his head off. The album that Nirvana were working on at the time was going to be called I hate myself and I want to die. That is, if Sony would let them use that title. In his suicide note, he explains that from the age of 7, he had begun to die inside, and now hated himself for it. He no longer enjoyed music. He felt that he should put a clock-in machine at the entrance to the stage, and clock in and out every concert. That’s no way to be a musician, and he knew it. He couldn’t stand to fool himself or his fans anymore. He hated himself and wanted to die – so he did.

Some of you know how that feels. Some of you know what it’s like to hate yourself and want to die. Some of you have even tried that. You are so dead inside that it doesn’t make any difference anymore whether you are living on the outside or not. You are so hurt that there seems no way back.

I hate myself and I want to die.

Take out another chocolate bar

There was another man I want to tell you about. He was also a musician. As he lay in a pool of his own blood, from a gunshot wound, he said:

Please help me.

If they don’t get it, give details from this next paragraph as a clue

On 8th December, 1980, at about 10pm, Mark Chapman got an autograph from John Lennon, at John’s New York apartment. At 10 minutes to 11 that night, John Lennon left his New York apartment, probably to go and get something at the shops. Mark Chapman shot him dead as he left his apartment. As he fell to the ground, he was heard to say, “Please help me”.

Some of you know what it’s like to have friends and family let you down, to look OK on the outside, but be dying on the inside, to hate yourself and wish you were dead – and maybe some of you have asked for help. Others of you know that you need help, that you can’t fix this on your own, but you haven’t yet asked. By the time John Lennon asked, it was too late – it was too late for anyone to help.

I want to tell you that it’s never too late. I want to tell you about one more man. I don’t have a chocolate for this, because I know many of you know this man’s last words. This man said:

It is finished.

He lived about 40 years after Julius Caesar was stabbed to death. He lived in Israel. His name was Jesus. He was shafted by one of his close friends, who betrayed him to the Jewish leaders and then to the Romans as well. Late one night, he was taken before a slapped together court and give a railroad trial – declared guilty. All his friends and family left him and ran away. The next day, he was beaten up by the Roman soldiers, whipped until his back was just a mass of blood and flesh, a crown of thorns shoved into his forehead until the blood streamed down his face to blind his eyes. He carried a rough wooden cross through the city and was crucified outside, like a criminal. And as he died, he said: “It is finished”.

He wasn’t just talking about his life. He wasn’t saying, “Oh well, it’s all over”. No, three days later he rose from the dead, to prove that it wasn’t just all over. No! When he said, “It is finished”, he was talking about what he came to earth to do.

Jesus came to earth to prove that He loved you. He was dying to love you. When your friends let you down, and your family is falling apart, Jesus wants you to know that He is a friend you can trust. He is a friend that will never let you down. He wants you to know that you can trust him completely.

Jesus wants you to know that he can see right into you. When you tell other people that you’re OK, Jesus sees how you really are inside. He knows where it hurts, and He knows why it hurts. And he understands. You can’t hide anything from Jesus, because he can see right into your heart. There is no need to try to keep the mask up for him – he knows what it’s like to be hurt, and he wants you to know that he understands, and that he can help.

Jesus also wants you to know that he loves you. You might hate yourself, but Jesus loves you. He knows why you hate yourself. In fact, he understands you better than you understand yourself – he feels your pain and your hate – but he still loves you. And there is nothing you can do that will ever stop him loving you.

Jesus came to give you His love. He came to change your life. He came to give a purpose, and a mission, and a sense of love and peace and joy. He came to change your life.

Jesus wants to be your friend. He wants you to love him too. You may wonder how this is possible, and what you need to do to make it happen. It’s actually very simple. There are just two steps.

The first step is to admit that you need help. Like John Lennon, you have to be able to ask for help. You need to admit that your life is a mess, and you need help to fix it up. The Bible refers to the mess that your life is in as “sin”. Sin is very simple – take the middle letter of the word, I – that is sin. Doing everything for yourself. Trying to survive by your own strength. Doing it your way. That is sin. It is rebellion against God, who wants to help you.

You need to admit that this is wrong, and that you need help. You then, secondly, need to trust that Jesus can help you. You need to trust Him.

If you want to do that tonight, all you need to do is pray a simple prayer. It goes like this:

I need help. My life is a mess. Jesus, please help me. Thank you.

It’s not even the words that really count. It is the attitude of your heart. If you want Jesus to be your friend and your guide to sort out your life, then please pray that prayer with me right now:

I need help. My life is a mess. Jesus, please help me. Thank you.

If you prayed that prayer, I ask you to please speak to your youth leader, or come and speak to me afterwards, so that we can explain to you exactly how Jesus can help you. You need help, and Jesus loves you enough to offer that help to you. Please, don’t leave it until tomorrow or next week. Speak to us now – to me or your youth leaders, or anyone – and ask them to help you to understand how Jesus can give you all the love in the world.

This talk was inspired by a friend, Clive Garton, an evangelist gifted by God. He is awesome enough to have created it himself, but probably got it out of a book somewhere.

No related posts.

An assignment completed in 1998, as part fulfillment of the requirements of the Youth Ministry Major at Baptist Theological College, South Africa.

NOTE, July 2010: This article could probably do with updated references to popular culture. If you’re going to use it, please make the effort to replace references to TV shows, movies and music with more up to date references. For example, if Jesus were around today, I’m sure he’d have a Facebook account, and would be happy for any and everybody to be his friend.

1. Introduction

In his book, The Purpose Driven Church, Rick Warren devotes a chapter to Jesus’ model of ministry that attracted crowds. His purpose is to show that a strategy that aims at large numbers is Biblical. In doing so, however, he also makes some important general comments regarding the nature of Jesus’ ministry. Towards the end of His ministry, Jesus instructed His disciples, saying “As the Father sent me into the world, I am sending you” (John 17:18; 20:21). Jesus is our model of operating in the world. But Jesus was God – so how exactly can He be our model?

It is beyond the scope of this paper to discuss the exact nature of the incarnation (becoming man) of Christ. However, the basis of this paper is that the incarnation involved Christ, who is God, becoming fully human, yet without compromising his full divinity (John 1:14, Phil. 2:6f.). This being the case, let us examine some implications of Christ’s example for youth ministry.

2. Implications of the Incarnation

All of the implications of the incarnation are beyond enumeration or expression. The fact that God Almighty, the Creator of heaven and earth, the Sustainer of all life, should reduce Himself to a foetus in a virgin peasant girl is beyond understanding. That the God of Abraham, Isaac and Jacob should subject Himself to human care as a helpless baby, grow up in Roman-controlled Palestine, and walk from one end of Israel to another, followed by a rag-tag team of social outcasts, eventually submitting to the cruel nails of crucifixion, simply to identify with me, is too great a thought to grasp. Yet, it is possible to glean some principles from Jesus’ earthly life, that can be applied to youth ministry. Just as Jesus took on Himself the form of a human being, we must take on the “form” of a young person. The following sections work towards a theology of Incarnational Ministry, which will explain how this can be achieved.

2.1. Don’t Call Us, We’ll Call You

The central fact of the incarnation is that while we were still sinners, Christ came to save us (Rom. 5:8). He did not wait for us to find Him. He did not wait for us to ask Him to save us. He took the initiative to come to us. So, too, we must make the initiative to go to where young people are, and make the effort to understand them and the world within which they function. “We cannot stand aloof from those to whom we speak the gospel, or ignore their situation, their context” (Stott 1992:349).

Notice, however, that in taking on human form, Jesus did not relinquish His divinity. Neither can we ever fully become young people again. In fact, that would not be incarnational. Our aim must be to understand, imbibe and function within the world of the young people, integrating and identifying with them, while still remaining adults, in an adult world, with age-bought wisdom. We cannot be what we are not. We must not act childishly, or try to function as a teenager – our bodies and minds will not allow this, in any event. The level to which we can identify with young people will be determined by the specific situation we find ourselves in, but the fact remains that we must identify without losing our distinctiveness as an adult.

2.2. Where You Go, I Will Go

As we have just explained, the incarnation involves God coming to man. “Hence, the underlying thrust of the biblical witness concerns a movement by God towards man. The Father sends the Son. The Word becomes flesh. God was in Christ. At root, to save us God came not in his full glory as God but rather as a man; as a baby… as a condemned criminal on a cross. He hid His glory, he limited himself” (Letham 1988:334). Being incarnational does not merely involve some intellectual identification with young people. It requires us to physically be with the young people. This will require us to go to the places they frequent, such as rollerblading rinks, movie theatres, bars, clubs, small group sessions, shopping malls. We are to go out into the “highways and byways” (Luke 14:23) and become “friends of sinners” (Luke 7:34). We cannot wait for the sinners to come to us; we must
go to them.

2.3. A Penny For Your Thoughts

John Stott refers to a book written by James Sire, The Universe Next Door (1992:359), emphasizing the fact that we must make
every effort to understand how the people we are trying to reach actually think. Due to many influences, including lateral thinking, made popular by deBono, video and computer games, and the Internet, young people these days actually process thoughts and information in a very different way to their parents. They do not process information logically and sequentially, but rather through a complex matrix. This will influence how they grasp new ideas. In order to effectively communicate with them, we must learn to think the way they do, and to structure our message in such a way that they can actually understand it.

Although He had all the vast stores of heaven’s knowledge available to him, “with many similar parables Jesus spoke the word to them, as much as they could understand. He did not say anything to them without using a parable” (Mark 4:33-34). He did this because he was talking predominantly to illiterate peasants. So, too, we must use language and idiom that reflects a clear understanding of young people’s cognitive functioning.

2.4. In The World, But Not Of The World

Stott emphasizes the fact that although Jesus came into the world, and experienced our temptations, He did so “without sin” (Heb. 4:15). He refers to it as “holy worldliness”:

On the one hand, [Jesus] came to us in our world, and assumed the full reality of our humanness…. He fraternised with the common people and they flocked around him eagerly…. He identified himself with our sorrows, our sins and our death. On the other hand, in mixing freely with people like us, he never sacrificed, or even for one moment compromised, his own unique identity. His was the perfection of ‘holy worldliness’ And now he sends us out into the world as he was sent into the world (John 17:18; 20:21). We have to penetrate other people’s worlds, as he penetrated ours – the world of their thinking (as we struggle to understand their misunderstandings of the gospel), the world of their feeling (as we try to empathise with their pain), and the world of their living (as we sense the humiliation of their social situation…). (1992:244)

This is one of the greatest struggles we will have, stuck as we are in sinful bodies. We must constantly ensure that we keep ourselves pure, yet we must not be scared to enter the dark world as a shining light. Our only hope of power is the same source of power Christ had: the Holy Spirit, who will “protect us from evil” (John 17:15-19).

2.5. Don’t Push Me

Incarnational ministry must be voluntarily entered into. It must arise out of a deep desire to minister for the Lord in this way. If it is done any other way, or if it is forced, it will lose it’s effectiveness. If we do not willingly become like those we are trying to reach, we will be seen to be fake. This, too, will sometimes be a struggle, but the Spirit can give us the power to say with Jesus, “My food is to do the will of him who sent me and to finish his work” (John 4:34).

2.6. Mad About You

The command to love is repeated over fifty times in the New Testament. Love must be the underlying motive of all incarnational ministry. 1 Cor. 13 is a model of the ministry Jesus had on earth, and it is our model as well. Specifically, “it always protects, always trusts, always hopes, always perseveres. Love never fails” (1 Cor 13:7-8).

This does not mean that we condone everything that a young person might do (cf. 1 Cor. 13:6). Jesus, again was our model. He practised “accepting without approving” (Warren 1995:216), in the examples of his meeting with the Samaritan woman at the well (John 4:1-30), His acceptance of and banqueting with Zacchaeus (Luke 19:1-10), and his wonderful restoration of the woman caught in adultery (John 8:1-11). Notice that he always urged them to “go and sin no more” (John 8:11), but always did so from a context of love and acceptance of the intrinsic worth of the person. We would do well to love unconditionally, as Jesus did.

2.7. Another Day In Paradise (?)

Phil Collins recorded an album entitled, Another Day in Paradise. In the title track, he chastises those who turn a blind eye to the suffering that they see around them every day. Jesus did not turn a blind eye to the poor, the sick, the social outcasts, the homeless. In fact, Luke 4:18-19 indicates that a primary purpose of His ministry was to reach out to hurting people in practical ways, and meet all their needs: emotional, physical, mental, financial, and spiritual.

“People crowded around Jesus because he met their needs – physical, emotional, spiritual, relational and financial” (Warren 1995:219). Jesus often began by meeting a felt need, even asking the question, “What do you want me to do for you?” (Matt. 20:32; Mark 10:36, 51; Luke 18:41). We cannot be content to say, “be warm and well fed” (James 2:16). We must “show our faith by what we do” (James 2:18), proactively caring for people’s real needs.

2.8. All I Need Is A Miracle

Mike and the Mechanics recorded a song entitled, All I need is a Miracle. The chorus repeats, “All I need is a miracle, all I need is you”. The song is about lost love, and reflects the pain that besets this world. “In every non-Christian (and many Christians too), even in the jolliest extroverts, there are hidden depths of pain. We can reach them only if we are willing to enter into their suffering” (Stott 1992:360). Entering into their suffering means empathising in a way that goes beyond a cursory blessing. We are the only Jesus this world will see. Jesus has elected to make Himself known through our hands and our lips. He uses us to show His compassion to a people who are crying out for love.

2.9. Tell Me The Old, Old Story

An important part of Jesus’ ministry was teaching. He followed the principles laid out in Deut. 6, by making teaching a part of His everyday life. Wherever He went, He made use of teachable moments, using a style that was practical, simple, and aimed at the listener’s level of need. “The deepest kind of teaching is that which makes a difference in people’s day-to-day lives” (Warren 1995:230).

In particular, Jesus’ example is His use of the technique of story. In fact, the whole of Scripture is dominated by the use of story – it is God’s chosen vehicle for revealing Himself and His ways. Ford has argued strongly that today’s young people need to be reached by means of narrative (cf. 1996:227ff.). A story that is both told and lived, is a powerful witness to the world. We need to work hard at making our teaching practical and relevant to the young people we want to reach. Our desire should be to be like Jesus, who “amazed” (Matt. 7:28), “astonished” (Matt. 22:33), and “delighted” (Mark 12:37) with His teaching.

2.10 Friends (are Friends Forever)

Jesus was the “friend of sinners”. As we see Him interacting with people, He didn’t use every social occasion to attempt to evangelise people. Neither did He coerce or cajole people into the Kingdom. Although the conversion of people was always at the forefront of Jesus’ mind, he did not fill every contact with people with evangelistic battering. Instead, he concentrated on building relationships.

Relating his own relationship with two non-Christian friends, Kevin Ford explains, that “friendship isn’t based on whether or not they respond to our gospel…. My Christian faith doesn’t get in the way of our friendship, and I think the reason it doesn’t is that [they] know that our friendship is real and human – not programmed or scripted to produce a certain result” (1996:256). Sometimes this will break our heart, as people refuse to accept our Lord as their Saviour. Jesus understands this. When the rich young ruler came to Him, Jesus “loved him”, yet let him go away (Mark 10:16-22).

2.11 Kodak Moments (Four Weddings and a Funeral)

Jesus made the most of significant moments in life. We have records of Him attending both weddings and funerals. The movie, Four Weddings and a Funeral, depicted a series of relationships that develop through four weddings and a funeral, and how these life changing moments are times when people are receptive to change. We, too, must make ourselves available to people during traumatic and euphoric times of their lives, sharing in joy and sadness, establishing lasting friendships that can have a positive influence.

2.12 Laugh, And the World Laughs With You

Jesus had fun. He came “that we might have life to the full” (John 10:10). Young people like fun. They like life. They need to see a Jesus who is fun. We miss a lot by reading the Bible through serious eyes. Many of Jesus’ parables include more than a hint of a smile. The dramatisation of the Gospel of Matthew on The Visual Bible video series brings this out graphically, as Jesus often laughs with his disciples. Dean Borgman, of the Center for Youth Studies, in an address to the students of the Baptist Theological College, Randburg, South Africa, highlighted the juxtaposition of John chapters 1 and 2. “In the beginning was the Word, and the Word was with God and the Word was God, … and the Word became flesh and lived among us, … and the Word went to a party in Cana”.

2.13 The Gravy Train

In two senses, Jesus connects with Generation X on the issue of authority and “the system”. Firstly, Jesus did not come to implement a “system”. He was not wanting to impart a written code of truth. Jesus is The Truth (John 14:6). In a political world that places much emphasis on transparency, God made Himself vulnerable and accessible, to the utmost extent possible. His incarnation is the very best possible way for God to show that He is primarily interested in relationships.

Secondly, Jesus was actually opposed to “the system”. The religious leaders of the day were the subjects of the most scathing remarks Jesus ever made (e.g. Matt. 23:33). He opposed the religious system of His day. We are not necessarily called to actively denounce our own church leaders, but we must speak out against traditions that are detrimental to young people entering, getting involved in and enjoying church life. Sometimes this will cause ructions between us and the established church. Although we should do our best to maintain peace and unity (Rom. 12:18), we cannot compromise our belief in the Biblical injunction of Jesus’ model of incarnational ministry (2 Tim. 2:2).

2.14 Just Do It

Jesus took risks. He consistently broke the rules of propriety in his culture. The modern generations of young people are risk takers. Nike’s slogan, “Just Do It” sums up the attitude of many Generation Xers. The proliferation of extreme sports, like paragliding, bungee jumping, mountain climbing, and the like, is an indication of this generation’s need to be “on the edge”. The young people of today also respond to extreme attitudes and thinking. They must be shown that the Christian lifestyle is radical, in every sense of the word. Matthew 5-7, the sermon on the mount, and “Christian manifesto” is a radical way of life, that challenges society’s norms and goes against the grain of modern lifestyle. It is an attractive Gospel for those who want to “Just Do It!”. As Jesus did, we must be teaching and living out this manifesto.

2.15 I Have A Dream

Martin Luther King’s dream of national racial unity is still this generation’s ideal, but the frustration of seeing the dream remaining unfulfilled has forced a pragmatic response. Generation X is more likely to concentrate on breaking down racial, gender and economic barriers within their own community, rather than concentrating on the macro environment.

Jesus demonstrated the same approach. In fact, He is remarkably similar. Although desiring complete racial unity (Gal. 3:28), He realised the limitations of His own situation, and thus concentrated on the “lost sheep of Israel” (Matt. 15:24) – His own immediate community. “For a generation seeking authenticity in a society and church notorious for its racial divisions, a racially diverse body of believers goes a long way toward authenticating the gospel.” (Tapia, Andres – Cover Story, Christianity Today, 9/12/94, quoted at http://users.vnet.net/rdavis/CTXer.html).

2.16 No More Secrets

Scripture shows us that Jesus was the same in private and public. This goes to the heart of integrity; and integrity is the heart of our ministry. The measure of ourselves is not what we do while people are watching us, but what we do when no-one is looking. Jesus’ example is one to follow, especially in His relationship with the Father. When we make the effort to cultivate a deep and meaningful relationship with God in private, this will naturally shine out of us in all we do.

2.17 We’ve Never Done It That Way Before

“Fulfilling God’s purpose must always take priority over preserving tradition. If you are serious about ministering to people the way Jesus did, don’t be surprised if some of today’s religious establishment accuse you of selling out to culture and breaking traditions” (Warren 1995:238). Jesus’ example calls us to break the “rules” and minister to people where they are.

3. Conclusion

Jesus gave up all that He was entitled to, as Creator of this universe, and humbled Himself, taking on the very nature of a servant (Phil. 2:6-8). If that is what He did for us, how much more should we be prepared to sacrifice for Him? We must be ready to sacrifice our dignity, our pride, our status, our lives, for Him and His work, so that we may bring the good news to a dying world, who will not listen.

After all that we have said about imitating Christ’s incarnational ministry, the ministry of John the Baptist should also be an example to us: “Christ must increase, and I must decrease” (John 3:30). As much as Christ is our model, we are not Christ to our young people. Only Christ can truly be Christ to them. Our role is to be prophets who point the young people to Jesus by the very nature of our existence and ministry (cf. Maas 1996:46). We are but pointers along the way. We are called to set our lives in a place where they can be seen by those who need it most.

Bibliography

Erickson, . Christian Theology. Grand Rapids: Baker Book House, 1985.

Ford, Kevin. Jesus For A New Generation. London: Hodder & Stoughton, 1996.

Fowler, James W., Robin Maas, and Robert Wuthnow. Christ and the Adolescent. The 1996 Princeton Lectures on Youth, Church and Culture. Princetown: Princetown Theological Seminary, 1996.

Letham, R. W. A. “Incarnation” In New Dictionary of Theology. Eds. Sinclair B. Ferguson, and David F. Wright. Leicester:
Inter-Varsity Press, 1988 (pp. 333-5).

Louw, Johannes P., and Eugene A. Nida, (Eds.). Greek-English Lexicon of the New Testament. Two Volumes. South African Edition. Cape Town: Bible Society of South Africa, 1989.

Reymond, R. L. “Incarnation” In Evangelical Dictionary of Theology. Ed., Elwell, Walter A. Grand Rapids: Baker
Books, 1984 (pp 555-7).

Robbins, Duffy. Ministry of Nurture. Grand Rapids: Zondervan, 1990.

Sproul, R. C. Essential Truths of the Christian Faith. Wheaton: Tyndale House, 1992.

Stott, John. The Contemporary Christian. Leicester: Inter-Varsity Press, 1992.

Warren, Rick. The Purpose Driven Church. Grand Rapids: Zondervan, 1996.

Related posts:

1. Towards A Theology of YOUTH Ministry
2. Five Things Every Adult Christian Should Know About Youth Ministry
3. Challenges Facing Youth Ministry in the 21st Century

This article was first written in 1997 as part of my academic studies in Youth Ministry

Possible models of evangelism, to be implemented for children, teenage and young adult ministries, including a discussion of the similarities and unique features of each age level ministry with specific evangelism guidelines for each age level.

1. Introduction

1.1. Assumptions

The scope of the issue of the evangelism of young people through the local church is enormous. This paper assumes that the reader: (i) is convinced of the absolute importance of evangelism; (ii) is aware that evangelism as it has been (and is being) done is not as effective as we would like it to be; (iii) understands some of the dynamics involved in “Generation X” (also known as “slackers”, “busters” or the 13^th generation) and “Generation Y” (also known as the “Millennial generation”); (iv) accepts that, although God can change someone’s life instantaneously (e.g. the apostle Paul on the road to Damascus), he most often chooses to work over a longer period of time in someone’s life (e.g. Jesus and his disciples over a three year period) – there is “a process of evangelising, not just an evangelistic event” (Ford 1996:196); (v) accepts that although all evangelism is linked to a local church in some way, not all evangelism must be centred on the local church. There is a combination of “Go and tell” and “Come and see” approaches (cf. Warren 1995:234f.); and (vi) accepts that no single programme or method can effectively reach out to every type of person. In order to evangelise our modern communities, a multiplicity of methods is needed. The key to utilising multiple methods is to be aware of how these methods interact with each other, and an integrated and co-ordination of an overall evangelism strategy for a local church or group of churches.

1.2. Method

Petersen contends that all evangelistic methods have essentially two steps: Proclamation – “an action through which the nonChristian receives a clear statement of the essential message”, and Affirmation – “a process of modeling and explaining the Christian message” (1989:14, emphasis in the original). These two occur in different orders in different situations, but both must be present for true evangelism to occur. Traditional methods rely almost totally on proclamation, virtually ignoring the affirmation content of evangelism. Generation X rebels against proclamation, but warms to affirmation.

This assignment aims to introduce the reader to some possible approaches to evangelism that include both of these elements. Under each section, there is a discussion of how this would impact children, teenagers and young adults. Where appropriate, comparisons and contrasts are highlighted. In addition, some practical pointers are given as to how some of these methods may be implemented, and what sort of framework would be required within the local church.

It is essential that everything we do be filtered through Scripture. A complete Biblical basis for each method described below is beyond the scope of this assignment. However, at the risk of being labelled for proof-texts, I have included a verse of Scripture below each heading. I am personally convinced as to the Biblical legitimacy of each of the approaches outlined in this assignment. It should be noted that the methods are somewhat artificially categorised, as many of them overlap in their application.

2. Different Approaches to Evangelism

2.1. Lifestyle/Relationship/Friendship Evangelism

Friendship evangelism has received a lot of press in recent years. This approach stresses the need to form a basis of friendship on which evangelism can take place. Caution must be exercised, however, not to make the friendship a smoke screen for the “real thing”, i.e. evangelism. If we are insincere in our relationships, this will be picked up, and our message will have no impact. We must genuinely be interested in relationships. Petersen says, “We should be prepared to keep social occasions strictly social and not to think in terms of using them as bait for a session in the Bible” (1989:212).

Kevin Ford has expressed it best, in talking of a friendship he has built up:

“To this day neither Scott nor Susie has made a decision for Christ. One day maybe they will. That’s not up to me. That’s between them and God. If they never become Christians that will not affect our friendship, because our friendship isn’t based on whether or not they respond to our gospel. I love them as friends, and that’s why I want them to know about Jesus Christ. They know what I believe and how much I care for them, but I won’t ram my gospel down their throats. My Christian faith doesn’t get in the way of our friendship, and I think the reason it doesn’t is that both Scott and Susie know that our friendship is real and human – not programmed or scripted to produce a certain result.” (1996:256)

Friendship evangelism is a lifestyle. It is evangelism by showing others what it really means to live with Christ as our Lord and Saviour. People will be drawn to that. It will often take a crisis in either our own or our friends’ lives to get them to see their need for what we have, and thus it is essential that our entire lives are open to the unbeliever, in genuine relationship.

“[E]vangelism must be relational. Newcomers must connect with other people and form friendships. Effective evangelism can take place within a community created by the Busters. Love, warmth and friends are all assets in this process of evangelism” (Richard Burton, http://www.epbc.edu/burtf94.html).

Relationships can be built in many ways, at many different levels. The key factors, however, are that relationships must be built on time spent listening to each other, and must be ongoing. Relationships cannot be built at once-off programmes. Our whole evangelism strategy must be built around allowing time for friendships to grow. Thus, although it appears under a separate heading in this paper, all of our approaches to evangelism must contain elements of relationship evangelism.

2.1.1. Children

Children are especially open to relationships. Those who are willing to take the time to build friendships with children will find that they can have significant impact on their lives. The church must ensure that the children’s programmes are not so packed with activity that there is no time for developing of relationships. Children are also very open to role models and look for heroes. If we can be their “heroes of the faith”, they will grow up wanting to be like us, and hopefully, therefore, becoming like Jesus.

Two specific activities can be introduced to assist children. Firstly, children should be encouraged to bring their friends to church-sponsored activities. This way, they and the leaders can build relationships with unchurched children. Most parents do not mind their children going to church at a young age, as they realise the positive moral value of this (this is especially true of the Boomer generation parents). Secondly, people within the church should be encouraged to have their children invite their friends to their homes. The relationships and example that this can be can have a great effect on children. The same applies for teenagers.

2.1.2. Teenagers

Peer pressure is one of the greatest influences in a teenager’s life. This can be both a positive and negative influence. Similar to children, the church should provide places where positive influences can be shown to teenagers. The Christian young people within the group should be helped to be positive role models to their friends.

2.1.3. Young Adults

Young adults are very receptive to friendship evangelism. As stated above, this will only be effective if there is a genuine friendship. This may sound like a watered-down approach to those who have grown up with more confrontational techniques. However, friendship evangelism is actually theologically correct. Evangelicals affirm that God is the author of salvation. We cannot save anyone, only God can. Thus, our technique should honestly present the gospel, and leave the work of convicting and saving to the Holy Spirit. This is what relationship evangelism does. It presents the Gospel by way of a lifestyle, and in the context of a friendship. It seeks opportunities to talk about the Gospel, that arise naturally out of a relationship.

For some practical ideas, Hershey has an entire chapter on young adult activities (1986:173-196). Although Hershey concentrates almost exclusively on Christian fellowship, his ideas, such as hiring out a beach house, marriage encounters, bake offs, community renovation teams, lunch clubs, job clubs, New Year’s eve parties, and dinner’s for eight, can all be very easily adapted to be used as exciting outreach events. They are all designed to attract and develop friendships. Christians must begin to draw the unchurched into their friendship circles, in order to be truly effective at reaching
them.

2.2. Small Group Evangelism

Modern educational experts tell us that the best way to teach is to teach to a small group of people. In society as a whole, Wuthnow reports that research has shown that “about 40 percent of the public are currently involved in some kind of small group that meets on a regular basis and that provides caring and support for its members” (1996:75). In line with this, the “home church” concept has been implemented in many churches. Not many of these groups, however, are used as evangelistic tools. This is unfortunate since “whereas people might be inclined to refuse an invitation to a church-based event, they are more likely to say ‘yes’ if the occasion is hosted in a home or arranged in a restaurant or club which they are accustomed to frequent” (Gibbs 1990:168).

2.2.1. Children

Children, in particular, need to taught in smaller groups. The AWANA programme, for instance, recommends a ratio of five children per teacher. Sunday School groups and other teaching groups needs to be structured along these lines in order to be effective. Outside these church activities, however, there exist many opportunities to get small groups of children together, where relationships can be formed, Christian morals exhibited and the gospel explained. For example, churches can host day care centres, or after school centres; Christians can run crèche services at shopping centres, movies or at homes. Evangelism is not restricted to formal church occasions, but should rather become a way of life for Christians, in whatever function they may have in life.

2.2.2. Teenagers

Teenagers will not easily be drawn to a small group outside of their chosen group of friends. However, if this group is based on a common activity, small group interaction can occur. Sport is the most common of these attractions. Churches could offer sport facilities and should also go to sports centres, where they can interact with other young people. This may include local sports clubs, tennis, rollerblading, skateboards, beach volleyball, surfing, and the like. Other groups could include board games, video games, computers, chess, art and writing groups.

A common characteristic of all teenagers is their need for someone else to transport them, as they cannot yet drive themselves. This provides fantastic opportunities for interaction, when a small group of young people are confined together in a motor vehicle. This can include providing lifts to and from youth group or church activities. But it can also extend to unchurched young people, by offering a lift service from the local movie theatres and shopping malls to young people’s homes, late on Friday and Saturday evenings.

2.2.3. Young Adults

Young adults are very open to small groups that are based on friendships and socialising. They love to spend time in homes and in discussion. One of the most successful strategies to employ small groups, in recent times, is the Alpha concept. This involves a weekly meal, shared by Christians and non-Christians. Over a period of twelve weeks, the gospel is slowly introduced within a framework of openness. All questions are welcomed and answered.

Outside of a structured programme, like Alpha, young adults can also start their own discussion groups in their own homes. These can be either informal or formal occasions. For instance, the express purpose of the evening could be to discuss some spiritual issue over a meal together. All questions are welcomed and answered as honestly as possible. Hershey’s book has some excellent resource material for discussion groups (1986:197-246). Although he was specifically aiming at Christian study groups, Hershey’s topics would be of interest to any young adult. They include: Intimacy: where do I go to find love?; Relationships: working with people, handle with care; Loneliness; and, Forgiveness: is it possible? Whatever format and content are used, the following principles should guide all such groups:

Xers are looking for five main characteristics in faith groups: (1) authenticity – since they have been burned by so many broken promises, they want to know the bottom line and they prefer honesty over politeness; (2) community – they are looking for the family unlike the broken, dysfunctional ones in which they were raised; (3) a lack of dogmatism – experience is more important than dogma; (4) a focus on the arts – where faith can be shared and expressed through various art forms; and (5) diversity – racial, economic and ethnic diversity authenticates Christianity’s claim of loving ones neighbour.

(Reaching the First Post-Christian Generation, Christianity Today, September 12, 1994).

In the Fair Lady magazine, Jane-Anne Hobbs writes an article on “Book Clubs – power network or mommy mafia?” (30 April 1997, pp. 34-38; http://www.fairlady.com). She explains that, especially in South Africa, women are meeting in their thousands on a monthly basis. “Ostensibly, the raison d’être of the clubs is books, but any hardened initiate will tell you that these gatherings serve a far more useful purpose… They have exchanged advice, ideas, recipes and even insults; they have wept on each other’s shoulders, and cheered and consoled one another through marriage, childbirth, infidelity, divorce, illness and death; they’ve hatched business schemes, formed partnerships, closed deals and forged enduring friendships” (pg. 33). Oprah Winfrey, the American talk show host, has begun to popularise book clubs in many other countries around the world. This is an opportunity that Christians can’t afford to miss. Input into book selection, as well as being able to have input into discussions about deep spiritual matters that arise out of books, can be an invaluable evangelistic tool.

2.3. Social Welfare/Ministry/Service Evangelism

There has been much debate in missionary circles about the legitimacy of a “social gospel”. It is true that if all the Gospel is, is a message of social reform, then it has no eternal value. But equally, a Gospel that has no power to influence the way we live or the world we live in, is a Gospel not worth committing to. Young people are looking not just for a life-changing message, but a world-shaping one, too. We cannot neglect our social responsibility.

One of the key aspects of social welfare in South Africa must be the reconciliation of apartheid schisms. This is not only true of South Africa, but all around the world, where a new drive for racial and economic harmony is underway. “For a generation seeking authenticity in a society and church notorious for its racial divisions, a racially diverse body of believers goes a long way toward authenticating the gospel. In recognition of this… outreach ministries will need to get serious about reconciliation within the body of Christ” (Tapia, Andres – Cover Story, Christianity Today, 9/12/94, quoted at http://users.vnet.net/rdavis/CTXer.html).

The advantage of getting young people involved in service outreach is twofold. It firstly demonstrates to the community a faith that affects the world, and secondly, can be habit-forming in the young people, especially children. They will grow up expecting to be involved in Christian service.

2.3.1. Children

Children are able to demonstrate love to those less privileged than themselves, simply because they don’t usually harbour prejudice. Prejudice must be learnt. Similarly, if we involve children in practical outreach events, such as feeding schemes, community clean ups, hospital visitation, visitation of the elderly, and many such activities, they can be a very valuable witness of Christ’s love for the world. If children are involved in visitation it would be a good idea to give them calling cards, with the church’s details, so that they can leave these with the people they visit.

2.3.2. Teenagers

Teenagers are made for heroism. They rise to the challenge of projects, and have the eagerness to change the world. Service outreach is one way that teenagers can find an outlet for these desires. Feeding the homeless, building houses, visitation, and many such schemes will be effective. Teenagers will naturally be drawn to more physical work that does not require interaction with strangers. However, if they are forced into situations like hospital visitation, and given clear guidelines and a good example from a leader, they will find it easy to interact with people.

2.3.3. Young Adults

Like children and teenagers, young adults are eager to feel that they can make a difference in the world. Generation Xers are not so concerned about changing the whole world, like their parents were, but rather feel a closer affinity to the community within which they live and work. These feelings can be channelled to result in significant community projects, similar to those described above. These projects should be broad enough in scope so as to attract the involvement of the unchurched in the community. In this way, relationships can be formed, in addition to the message the church will send by being concerned about the complete community environment.

2.4. Corporate Evangelism

There are two aspects to this type of evangelism. The first is that as a family of God, we offer to young people something that most of them have never had: a safe and secure family. This is an attractive offer to the young people of this generation. The second, related aspect is that “not all evangelism is conducted on a one-to-one basis” (Barna 1995:81). Churches and para-church ministries regularly organise corporate evangelistic activities, ranging from media evangelism (TV, radio, press), to mass rallies and Christian musician concerts, to sports outreaches (e.g. Athletes in
Action).

The second aspect of corporate evangelism will be much less effective if it is not integrated with the first aspect. This generation is crying out for a family, not an organisation. They want to be treated as individuals, not products in an evangelistic assembly line:

“I am homesick for the home I’ve never had” screams out the lead singer for the rock group Soul Asylum on their hit song Homesick? Those lyrics reflect Xer angst over the broken, dysfunctional families that many busters hail from. As a result of such dynamics, much of the ministry to Xers will be centered on emotional healing, and it is genuine relationships that create an atmosphere conducive to this. “Busters need to see the gospel lived out in community,” says Leighton Ford.

(Tapia, Andres – Cover Story, Christianity Today, 9/12/94, at http://users.vnet.net/rdavis/CTXer.html).

2.4.1. Children

Many children are growing up in dysfunctional homes. The church can offer surrogate parents, in the form of the example of loving Christian men and women involved in children’s work. Christian marriages can be models to children, especially when our own children’s friends come to visit. In presenting concepts of God to children, we must be especially careful of how they will respond to the image of a father. God, the Father, can be presented not only as “better than an earthly father”, but also as “the loving Father you never had”. “For these individuals the friendship of Jesus may be a more appealing concept than the fatherhood of God” (Ford 1996:167).

With respect to continuing relationships with children, Richards says
“When all is said, it’s not only difficult to point to a moment of conversion with children, it may well be unhelpful…. It would be wrong to deny the possibility of childhood conversion. But it would also be wrong to treat response by a child to an evangelistic appeal as an end in itself. Instead we need to focus our attention on providing children with a place within a vital faith community in which they can come to know Jesus and be brought naturally to readiness to respond when God the Spirit does His work in their loves” (1983:375).

2.4.2. Teenagers

Traditionally, teenagers and young adults have been the target of youth rallies and mass evangelistic campaigns, that follow a formulaic
structure. The same comment Richards made about children and evangelistic appeals as an end in itself, can also be made of teenagers and young adults. There is no doubt that mass evangelistic campaigns can still be effective, but the form of the event is misleading. Mass evangelism is successful because Christians are encouraged to bring someone who has already been exposed to a relationship with that Christian, and has probably had some seeds sown over a longer period of time. Additionally, intensive follow up is required – not just immediately after the preaching, but for many months following the campaign.

Evangelistic rallies must always work in conjunction with relationship evangelism, small groups and discipleship. Additionally, mass evangelistic crusades must always be linked to local churches, and must have the aim of connecting those who respond with a loving and caring Christian community. Ford puts it this way:

Conversion among Xers needs to be seen not as a single event but as a stage in a protracted process – a process whereby individuals learn who they are and what God has made them to be , a process in which they learn to permit the Holy Spirit to penetrate their being. We should be careful with mass evangelism, and we need to follow up any mass-evangelism campaigns with efforts that emphasize relationships and close-knit Christian community. (1996:169)

2.4.3. Young Adults

Similarly to both children and teenagers, young adults need to have significant relationships with Christians who are modelling true community, and living out what it really means to be part of a family. Young adults will be attracted to groups that the church can run that emphasize community and family values. These support groups can cover everything from addictive behaviour (e.g. alcohol, eating disorders, gambling) to parent support groups (e.g. potty training, home schooling, discipline, handicapped children) to counselling (e.g. depression, divorce) and many other issues. Through the process of dealing with these issues, Christians are be given an opportunity to demonstrate the reality of their faith, at the level of the communal needs of both Christians and non-Christians in the group. Thus, for young adults in particular, communal evangelism must work itself out in actual demonstrated faith.

2.5. Socratic Evangelism

The Socratic method is named after the Socrates, the great Greek philosopher, who taught his students by using a method of inductive question and answer. Socrates would guide the student to discover the truth for himself by asking leading questions, and questioning inconsistencies within the student’s comments. This method requires discussion and openness, and does not arrogantly tear down other belief-systems, but rather points someone towards the truth. If we believe that the Bible is Truth, then we should have nothing to fear from a proper investigation of the truth – we should believe that it will ultimately lead to the God of the Bible.

Socratic evangelism starts where the person is at, and works from there, in a steady, and often slow, progressive discovery of the truth. Barna lists many reasons why this generation is open to the Socratic method, including their love of talking and discussing ultimate realities, their dislike of rote learning methods and imposed principles, their need to have their feelings separated from the facts, the relational basis of the method, and the true ownership it gives to someone who discovers truth in this way (1995:115).

2.5.1. Children

Children are less open to this kind of approach, as their cognitive abilities have not yet begun to function at the abstract level. Children are concrete thinkers, and will invariably not be able to discuss abstract concepts at any deep level, and will certainly not be able to analyse inconsistencies within their own belief systems.

2.5.2. Teenagers

Teenagers question everything. They do not, however, simply follow the childhood pattern of the never-ending “why?”. Rather, they question the very nature of reality, and try to understand reasons behind physical realities. Their questions need honest answers. However, as Schultz points out, it is better to let the students discover the truth for themselves, using whatever forms of active and interactive learning may be appropriate (cf. 1996:40; 133ff.; 179ff.). Pure Socratic methodology may not be most effective with younger teenagers, who are still developing their abstract thinking abilities; therefore other methods of active learning should be employed.

Even if the Gospel is plainly and simply presented, and even if a teenager outwardly declares consent to the contents of the Gospel presentation, the nature of teenage thought is such that this will be continually questioned and discussed. Our programmes must allow teenagers to process the information they discover, to question it, to try out hypotheses and follow trains of thought, rather than attempting to force them to profess a dogma before they have internalised it.

2.5.3. Young Adults

Generation X young adults love to discuss issues, especially ultimate realities. Discussion groups, as discussed in 2.2.3., above, as well as one-on-one discussions can be very effective if they employ the self-discovery techniques of the Socratic method. The keys to the success of this method are to ensure that you know your subject matter, that you have internalised your faith, and that you are able to discuss it without resorting to irrational arguments or getting defensive. Most important, in presenting the Truth in this way, is to walk the fine line between not being dogmatic and yet not compromising the truth of the Gospel. This generation is extremely intolerant of any methods that begin by putting one ideology above another. Jim Leffel puts it this way:

Rule number one: it’s arrogant to suggest that someone’s religious beliefs might be wrong. By arrogant, most people mean intolerant–a term that has come to have a whole new meaning in recent years. Intolerance used to refer to bigotry or prejudice. That is, judging someone or excluding them because of who they are. In this sense, intolerance is offensive. But now, intolerance means that simply disagreeing about beliefs is wrong.

(Leffel, Jim. Postmodernism: The ‘Spirit of the Age’, http://www.crossrds.org/relrev2.htm)

The Socratic method starts where the other person starts, and slowly nudges and guides that person towards truth. It never goes faster than that person wishes to go. It is inductive and learner-based. Barna is convinced that this approach is destined to become the key method of presenting the Gospel to modern young people (cf. 1995:107-125).

2.6. Narrative Evangelism

God has chosen to reveal much of His Word packaged as a story. Narrative evangelism seeks to tap into this generation’s love of stories, to explain God’s story. The concept of “story” as used in modern phraseology encompasses more than just words on a page. A person’s story is their Sitz Im Lebem, a German term, referring to the entire life-situation in which a person has arisen. Evangelism occurs as a Christian tells and lives their own life-story in such a way that it is clear that their life-story intersects God’s story. Thus, by telling the story of our life and development, we naturally tell a part of God’s story, of how He wants to work in the world.

This is not simply a new title for the old concept of a “testimony”. “Narrative evangelism calls us not only to tell our story but to live it as well, with integrity and humility” (Ford 1996:230).

Burton says: “Today’s junior highs, teens and young adults are very discerning. A fake is spotted a mile away. For effective ministry to Busters to occur, leaders must be real. Transparency in personality is essential; as well, leaders must be vulnerable before Busters. A clear, realistic picture of the Christian walk must be painted before them. They want to see and know the reality of the lifestyle to which they are committing themselves.” (Richard Burton, http://www.epbc.edu/burtf94.html)

Children, teenagers and young adults can all be impacted significantly by narrative evangelism. The depth of the stories and profundity of application will be the only discernible difference. Thus, they will not be dealt with separately in this section.

Statistics tell us that modern young people do not know even the basics of the Christian story. They are so unfamiliar with Christian concepts, that an increasing number of people can no longer be classified as non Christian, but should rather be thought of as pre Christian. The key to reaching this person, is to tell them the story of the Gospel, without application or explanation. Let them work begin to out the implications for themselves. Tell them the simple story of Christ and then ask them what they think, and listen to what they have to say. In doing this, you can guide them to a better understanding of the truth. Becoming a Christian in the modern world is a more gradual process than most people would think. There is an example of this in Acts 19:1-7. Although it would not be a good idea to base an entire theology on this passage, it is clear from other passages of the New Testament, as well as the doctrine of the perseverance of the saints, that salvation is a process.

The key to reaching pre Christian young people by means of story is to create opportunities to find a common language. The concepts of Christianity, such as grace, redemption, unconditional love, freedom, justice, forgiveness, etc., find many analogies in everyday life, and these can be used to illustrate God’s story. We must be careful not to explain everything we tell. Part of the elements of the narrative is to leave sections untold, gaps and spaces that must be filled in. Jesus often left his parables unapplied to the multitudes (e.g. Mark 4:33-34, quoted above). We must ensure that we create an element of mystery, that feeds the imagination and piques curiosity in the listener.

At later stages, as the pre Christian comes to understands essential Christian concepts, and moves to being a non Christian and then a seeker, some of the doctrines that have been left as mysteries can begin to be unfolded. This should be done using active learning and a Socratic technique, as described above. The power of story is an untapped reservoir of spiritual power that must be unleashed on this postmodern generation. We must learn to tell God’s story. We must learn to tell His-story.

2.7. Seeker Sensitive Evangelism

Willowcreek Community Church began, a number of years ago, to specifically target the unchurched person in their church services. This involves a radically different approach to “doing church”. The concept is to invite and attract unchurched people to attend a church service, in the church building, at some time during the week. When they are there, the entire service is focused on the perceived and real needs. The services tend to be more performance oriented, not expecting much congregational involvement. They usually involve the use of modern multimedia equipment, with very slick and professional activities. Some churches have taken this concept too far, and have compromised the message of the Gospel. It is a fine line to walk, but the rewards are worth it.

Rick Warren explains that the key is to make a distinction between the crowd (uncommitted attenders) and congregation (the members). “We cannot expect unbelievers to behave like believers until they are believers…. The congregation, not the crowd, is the church. The crowd service is just a place where members can bring unbelieving friends to whom they have been witnessing” (1995:216-7).

2.7.1. Children

It would be unusual to think of a child as a “seeker” as Willowcreek define the concept. Nevertheless, if we believe that children are receptive to the Gospel, all of the activities for children should be “seeker-sensitive”, in that they are attractive to unchurched kids, and provide a caring and accepting environment.

2.7.2. Teenagers

Teenagers are testing the limits. They deliberately attempt to shock, in an attempt to find what is and what is not socially acceptable. While maintaining a certain level of decorum at gatherings of teenagers, we should remember that “the book of Romans teaches that it is impossible for unbelievers to act like believers because they don’t have the power of the Holy Spirit within them” (Warren 1995:216). Our meetings should be designed in such a way that teenagers can feel free to be themselves. We must meet them where they actually are, not we would like them to be.

2.7.3. Young Adults

The best way to evangelise a genuine seeker is to love them. In an interview on Larry King Live, aired CNN on 14 April 1997, Rio DiAngelo, a member of the Heaven’s Gate Cult who left the group a month before they committed suicide, spoke of the love and acceptance that was shown when he first arrived at one the cult’s classes. He was seeking truth, and found love. It literally changed his life.

The Christian message is one of love and truth. We should be genuinely geared towards seekers. Rick Warren’s book outlines, in great detail, what must be done in order to make a church attractive to the seeker. Willowcreek also have extensive programmes geared to the seeker. Their Sunday morning services are “seeker sensitive services”, where, amongst other innovations, the worship requires less congregational involvement, and is more geared towards performance (not entertainment), and fellowship and discussion are emphasized. The key to being “seeker sensitive” is to have a genuine love for the non believer.

3. The Role of Prayer

There are many aspects of evangelism that have not been mentioned in this paper. The intention of this paper was to highlight specific methods to reach modern young people. However, the role of prayer must be emphasized. Salvation is a work of God’s Spirit in the heart’s of people. It is God’s work, done in God’s way. We have a responsibility to pray that God would complete His work of salvation in the lives of the people we are evangelising. Scripture makes it clear that God has made many of His activities in the world contingent upon our prayers. Prayer should be the start, ongoing support and conclusion of all evangelistic efforts.

4. Implementing the Model

At each stage of the discussion, above, examples of specific implementations have been discussed. It remains, therefore, only to emphasize that no single model can suffice to reach everyone in the church’s community. Similarly, no single group can achieve all of these aims. Thus, the concept of a Youth Council is an essential element in the youth ministry of any church. A Youth Council consists of representatives from every ministry to youth in the church. It can also include specialists, such as a parental advisor, pastoral supervisor, training specialist, camp organiser, etc. Together, this body co-ordinates the functioning of the youth ministry of the local church.

In order to implement any of the above strategies for evangelism, the first step would be to translate this theoretical document into a strategy plan, unique to your church’s particular socio-economic situation, and tailored to fit your current leadership strategy. After discussion with each group, an integrated strategy should be put in place. Similar strategies should be in place across different age specific ministries, so that young people growing up in the church can have a consistent approach modelled and taught, irrespective of which group they are in.

The strategy plan must be publicised, and then the Youth Council must wait, praying all the time for the Lord to raise up leaders for new evangelistic structures. It is essential to have someone with a vision for the strategy – someone who will champion the ministry. Thereafter, training and education of the people is needed, followed by ongoing support and evaluation.

5. Conclusion

Traditionally, we have been told that we need to “win the right” to speak. This places proclamation in a far superior position to affirmation. “Winning the right to speak” is not a means to an end, it is an integral part of the process of evangelisation of a person. Yet, as Rick Warren says, “I always refuse to debate which method of evangelism works best. It depends on who you are trying to reach! Different bait catch different kinds of fish. I’m in favour of any method that reaches at least one person for Christ – as long as it is ethical” (1995:156). Scripture advocates and condones a multiplicity of approaches to evangelism, as we “become all things to all men so that by all possible means [we] might save some” (1 Cor 9:22 NIV).

Bibliography

Barna, George. Evangelism That Works. Ventura: Regal Books, 1995.

Borthwick, Paul. Youth & Missions. USA: Victor Books, 1988.

Brierly, Peter. Reaching and Keeping Teenagers. Tunbridge Wells: MARC, 1993.

Farley, Ross. Strategy for Youth Leaders. Homebush West: Scripture Union, 1991.

Ford, Kevin. Jesus For A New Generation. London: Hodder & Stoughton, 1996.

Fowler, James W., Robin Maas, and Robert Wuthnow. Christ and the Adolescent: A Theological Approach to Youth Ministry. The 1996 Princeton Lectures on Youth, Church and Culture. Princeton: Princeton Theological Seminary, 1996.

Gibbs, Eddie. I Believe in Church Growth. Series Editor: Michael Green. Revised and Updated Edition. London: Hodder & Stoughton, 1990.

Hershey, Terry. Young Adult Ministry. Loveland: Group, 1986.

Mueller, Walt. Understanding Today’s Youth Culture. Wheaton: Tyndale House, 1994.

Nappa, Mike, Amy Nappa, and Michael D. Warden. Get Real: Making Core Christian Beliefs Relevant to Teenagers. Loveland: Group, 1996.

Petersen, Jim. Living Proof: Sharing the Gospel Naturally. Colorado Springs: NavPress, 1989.

Richards, Lawrence O. Youth Ministry. Revised Edition. Grand Rapids: Zondervan, 1985.

______. Children’s Ministry. Grand Rapids: Zondervan, 1983.

______. Sixty-Nine Ways to Start a Study Group and Keep It Growing. Revised Edition. Grand Rapids: Zondervan, 1980.

Robbins, Duffy. Have I Got News For You. Grand Rapids: Zondervan, 1993.

______. Ministry of Nurture. Grand Rapids: Zondervan, 1990.

Schultz, Thom, and Joani Schultz. Why Nobody Learns Much Of Anything at Church: And How to Fix It. Revised Edition. Loveland: Group, 1996.

Warren, Rick. The Purpose Driven Church. Grand Rapids: Zondervan, 1995.

Related posts:

1. Evangelising the generations
2. Church is not the end, it’s the means
3. What the Incarnation Means for the Church

An assignment completed in April 1996, as part fulfillment of the requirements of the Youth Ministry Major at Baptist Theological College, South Africa.

There are many ways in which a theology of youth ministry can be formulated. One of these is in terms of the verses quoted above. In fact, Ephesians 4:11 – 16 could be the vision statement of any church. In order to formulate a specifically youth theology, however, we must apply the various aspects of this verse to the particular focus of young people.

1. The Holy Spirit Gives the Green Light

It was He who gave gifts to mankind… (GNB)
The person referred to in this verse is actually Christ. Since Christ and the Holy Spirit work as a unity in each believer’s life, the distinction is not really important. What is important is that we understand that nothing can be accomplished unless the triune God is involved. We may seem to be doing things, but nothing of everlasting value can be done if it is done by anyone other than the Holy Spirit (cf. Blackaby and King 1994:15). Even Jesus, in his incarnated form, admitted to this (John 5:19 – 20), and told us that it would be true of us too (John 15:5). Youth ministry begins with God.

2. A Youth Committee of Note: Missionaries, Visionaries, Evangelists, Pastors, and Teachers

…that some would be apostles, some prophets, some evangelists, some pastors and teachers… (NRSV)
God gives people as His gifts to the church. This verse is not a complete list of the characters required on a youth committee, nor of the gifts in the church. Nevertheless, these gifts indicate some important areas of attention. We need “apostles” (this possibly refers to missionaries), who are continually reminding us of the outward direction of our youth ministry. Their hearts are for the lost world that doesn’t attend the youth group, and they focus our attention on the world beyond our doors. We need “prophets” or visionaries (cf. Acts 2:17), who are never satisfied with the status quo. They remind us that there is always room for improvement. We need “evangelists”, who long for the salvation of the souls of the young people we have contact with week by week. Finally, we must have “pastor-teachers” (the Greek seems to indicate this as one function), who point us back to Scripture, applying it to our lives and helping us to grow and develop spiritually. The guide for youth ministry must not be human wisdom, but Scripture.

Each of these types of people are essential to youth work. No individual has all the skills necessary to fulfill the tasks of youth ministry. A team ministry is vital.

3. The Young People Belong To God

…God’s people… (NIV)
The youth ministry is not “ours”. It does not belong to the leaders, nor even to the church. The ministry is God’s. This concept radically affects how we think and what we do. Our responsibility is to God: to do what He would do and to evaluate our success and failure by His standards. We can never take any of the credit or glory for ourselves. The focus of youth ministry is the young people that God places under our care, not the programmes that we design.

4. Child “Slaves”

…for the equipping of the saints for works of service… (NASB)
The first emphasis of this powerful phrase is to promote servant attitudes. We should never lord it over people, but should follow Jesus example in being a servant of all (Matt. 20:25 – 28). The leaders should model this, and the young people should emulate it. The emphasis is on each person serving the others in the group. Paul, in fact, often uses the word “slave” to describe his relationship to the people he ministered to (Gr. doulo” – e.g. Rom. 1:1; 1 Cor. 7:22 , cf. also Phil. 2:7; Rom. 6:19). There is no place for self-aggrandising in Christian ministry.

The second emphasis is that the function of the youth group is not only to minister to or for the young people, but to minister with them, and for the ministry to be done by the young people. The concept of body ministry (where each member is a minister) is essential to growth. Our task is not to do everything for the young people, but to equip them to do it for themselves.

5. Cogs and Springs and Tiny Bits are Needed to Keep the Body Ticking

…to build up the body of Christ… (GW)
Each part of the body, no matter small or out of the limelight it happens to be, is essential to the health of the body (e.g. blood vessels, kidneys, big toe). The goal of youth ministry is to reach every individual young person for Christ, to help them identify their place in the body, and then assist them to do that task effectively so that the whole body functions well. The process of youth ministry involves developing mature Christians who can reproduce themselves. Our goal is not simply conversions, but to make disciples. Our method must be to encourage participation by the young people.

6. The Unified Church of Today

This is to continue until all of us are united… (GW)

“Relationships are the key to effective youth ministry” (Burns 1988:21). This verse does not mean superficial, skin-deep unity, but at a deep-seated unification, brought about by mutual love and respect. This love must be clearly modelled by the youth leaders, as they accept each young person in the group, and as they work together as a leadership team to develop meaningful, growth relationships with each other and with the young people. “Relational youth ministry starts with relational youth staff” (Burns 1988:17).

The phrase, “all of us”, points to another important aspect of youth ministry, namely that the youth ministry cannot be divorced from the total ministry of the local church. It is not a separate programme, but should be a fully integrated activity in the life of the congregation. Having said this, there must always be a balance between integrating and separating.

7. Faith, Knowledge and Maturity

…the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ. (NASB)
As we have already stated, our goal is to produce mature disciples of Christ. This maturity will be the result of ongoing, relational discipleship. This requires spiritual input into young people’s lives, which is concerned with faith (influencing our “hearts” or spiritual being), knowledge (influencing our “minds” or intellectual being) and maturity (influencing our entire self). Youth ministry, therefore, is not a short-term endeavour. “Discipleship is a long-term, character-building relationship that challenges people to take what they have been given by our Lord and give it to other people” (Burns 1988:62; cf. Robbins 1990:57).

It should be noted that although this verse talks of the unity of the corporate body of Christ, it states the goal as being the maturity of “the man” (singular). The body image does not take away from our individuality. Individualism (where each person does their own thing) is wrong, but individuality (where each person is encouraged to become the person God intends them to be, for the good of all) is to be encouraged. Youth work involves a delicate balance of corporate life and individual souls.

8. Solid As A Rock (Subtitled: Learn to Discern)

Then we shall no longer be children, carried by the waves and blown about by every shifting wind of the teaching of deceitful men, who lead others into error by the tricks they invent. (GNB)
“Good discipleship involves developing a ministry that lasts” (Burns 1988:62). Youth ministry must produce disciples of Christ who can think and act independently of the leaders; who can stand firm spiritually; and who are willing to take a stand against evil.

9. Love and Truth

Rather we are to maintain the truth in a spirit of love… (REB)
The first ingredient mentioned in this verse, that will help young people to grow to maturity, is truth. This means not being afraid to tell them when they’re wrong and why they’re wrong. There must be boundaries – we must teach and model the correct way to live, and not tolerate sin. It means not always having to be a popular youth leader. Yet, it must be mingled with the second ingredient: love. The reason behind everything we do must be a deep love for the young people in the youth ministry. Jesus said that it is by the love that his disciples have for each other that they will be distinguished from the world (John 13:35). In a free-for-all world of individualism and isolation, young people are crying out for love, truth and acceptance. The youth group must be place where they can find all three.

10. And So It Grows On

…we may grow up in every way to him who is the head, Christ… (Lincoln)
The phrase “in every way” indicates a holistic view of development. The youth ministry can not isolate the spiritual maturity of a young person from the rest of their being. We are told that Jesus developed in four distinct areas: in the physical, intellectual, social and spiritual aspects of his being (Luke 2:52). Youth ministry must apply to each of these areas.

Again, the emphasis is on Christ as the head. We must help the young people to grow in all aspects of their lives, not simply to help become adults, but to help them become Christ-like.

11. And On, and On…

…from whom the whole body, joined and brought together by every ligament which gives supply, makes bodily growth… (Lincoln)
“Traditional” youth ministry has tended be “inward focused”, concentrating on meetings happening at the church, organised by church people for church-based youth. This involves the “joining” and “bringing together” of the Christians, so as to grow through mutual fellowship and discipleship. This environment for growth is essential. However, it is not the whole picture.

“The purpose of youth ministry is to point youth toward God and help them become involved in the Great Commission” (Black, An Introduction to Youth Ministry, pg. 19, quoted in the Youth Course Introduction notes, pg. 29). The image of the church in Scripture is one of organic growth, such as a vine (cf. John 15). The church thus grows not only in depth, but also as it extends outward into the world. In youth work, this means creating opportunities for young people to go on missions trips, to be involved in outreach and evangelism, in their own communities and beyond. Young people must be energised to be witnesses wherever they are, thus helping to grow the body of Christ.

12. Play It Again, Sam: “Each Part Does It’s Work”

…and builds itself up in love, as each part does its work. (NIV)
This final phrase of Eph. 4:16 sums up all that has been said before. Youth ministry must be relevant. It must meet both the perceived and the actual needs of young people, relying on the Holy Spirit, aiming at participation, and resulting in Christian maturity. It takes dedication to a long term ministry, with each person doing their tasks according to the gifts they have been given.

“The major imperative in youth work is to help youth into a sense of mission, of being sent for a purpose and a task. It is to know the sense of purposefulness that grips the person who has responded to God’s love” (Strommen, quoted in Robbins 1990:217).

13. Summary

In summary, then, the following are all vital elements of youth ministry, found in Ephesians 4:11 – 16:

· Guided and directed by the Holy Spirit, through prayer and total reliance

· Every member ministry, relying on spiritual giftedness

· Recognising the value of each young person’s life in God’s eyes

· Servant attitudes

· Never overlooking the quiet, shy and retiring people

· Seeking unity through quality relationships

· Discipleship of young people in faith, knowledge and practice

· Teaching young people to think and discern for themselves

· Creating an environment of trust, based on truth and love

· Ministering to the whole young person

· Creating opportunities for outreach and missions

· Expecting every young person to get involved

In God alone do we trust! He alone is the author and perfecter.

Bibliography

Bertolini, Dewey M. Back to the Heart of Youth Work. Second Edition. USA: Victor Books, 1994.

Blackaby, Henry T., and Claude V. King. Experiencing God. Youth Edition. Nashville: LifeWay Press (The Sunday School Board, SBC), 1994.

Burns, Jim. The Youth Builder. Eugene: Harvest House Publishers, 1988.

DeVries, Mark. Family-Based Youth Ministry. Downers Grove: Inter-Varsity Press, 1994.

Dobson, James. Life On The Edge. Dallas: Word Publishing, 1995.

Donnell, Philip. Youth Ministry In Black and White. Pietermaritzburg, 1995.

Eims, Leroy. The Lost Art of Disciple Making. Grand Rapids: Zondervan, 1978.

Farley, Ross. Strategy For Youth Leaders. Homebush West: Anzea Publishers, 1991.

Foulkes, Francis. Ephesians. Tyndale New Testament Commentaries. Revised Edition. Leicester: Inter-Varsity Press, 1989.

Hershey, Terry. Young Adult Ministry. Loveland: Group Books, 1986.

Laurent, Robert. Keeping Your Teen In Touch With God. Elgin: David C. Cook Publishing, 1988.

Lincoln, Andrew T. Ephesians. Word Biblical Commentary. Dallas: Word Books, 1990.

Little, Sara. Youth, World, and Church. Richmond: John Know Press, 1968.

Moser, Ken, Alan Stewart, and Edward Vaughan. No Guts No Glory. UK Edition. London: St Matthias Press, 1991.

Richards, Lawrence O. Children’s Ministry. Grand Rapids: Zondervan, 1983.

______. Youth Ministry. Revised Edition. Grand Rapids: Zondervan, 1985.

Robbins, Duffy. The Ministry of Nurture. Grand Rapids: Zondervan, 1990.

______. Youth Ministry That Works. Wheaton: Victor Books, 1991.

Abbreviations:

GNB Good News Bible

GW God’s Word

NASB New American Standard Bible

NIV New International Version

NRSV New Revised Standard Version

REB Revised English Bible

Related posts:

1. Being Incarnational in Youth Ministry – a theology
2. Five Things Every Adult Christian Should Know About Youth Ministry
3. Challenges Facing Youth Ministry in the 21st Century

First posted in 1999, and updated in 2005

Sometime between 1960 and 1980, an old, inadequately conceived world ended, and a fresh, new world began.
Hauerwas and Willimon 1989:15 (see bibliography at end for details)

The world of today is caught in the crack between what was and what is emerging. This crack began opening in the 1960s and will close sometime around the year [2020]. Trusted values held for centuries are falling into this crack, never to be seen again. Ideas and methodologies that once worked no longer achieve the desired results. This crack in our history is so enormous that it is causing a metamorphosis in every area of life. Today, the fastest way to fail is to improve on yesterday’s successes.
For many churches, the most disruptive discovery of recent years has been that few of today’s teenagers were born back in the 1950s or 1960s. A new generation of teenagers arrived with the babies born in the post-1969 era. What worked well in youth ministries in the 1960s or 1970s or early 1980s no longer works. Why? One reason is those approaches to youth ministries were designed by adults for an adult dominated world in which most teenagers looked to adults for wisdom, knowledge, leadership, affirmation, expertise, authority, and guidance. That world has almost disappeared and today largely in the heads of people age twenty-eight and over.
Schowalter 1995:8

An age of transition

My grandmother was born in 1916, in East London, South Africa. When she was born she had a reasonable expectation of growing up, getting married, working, living and dieing in a world that remained largely unchanged. After all, although there had been changes in the decades before her birth, most of these took more than one person’s lifetime to work their way into society. But not now! Since about 1950, the pace of change has exponentially increased. So, to help us understand the rate of change,consider that my grandmother was born before inter-continental air flights, jet-aircraft, space travel and moon walking, before individual telephone lines, before computers, before the first commercial motor vehicle in South Africa and tarred roads, before Johannesburg got electricity, before calculators, before “the pill”, before radar, before Elvis, before calculators and ballpoint pens, before faxes, PC’s and cell phones, before photocopiers, before miniskirts and bikinis, before television, before video machines, CDs and DVDs, before satellites and before the Internet. (Yet, every Monday morning, she sends an email to her children and grandchildren, spread around the world).

Yet, it is not just these things, and the speed at which they have arrived, that separates the young from the old in the world at the beginning of the third millennium – today’s young people are separated from their elders by incredible, fundamental shifts in thinking. There is a yawning chasm between todays adults (over 30) and youth (under 30) – in virtually every country in the world. In the last 10 to 30 years major shifts in every sphere of life have fundamentally changed the world: in South Africa it is largely defined by before and after apartheid (and earlier, before and after June 16, 1976), in Germany by the fall of the wall (9 Nov 1989), in America by Vietnam and Watergate, in Britain by trade unions and the Iron Lady, in Iran by the Islamic Revolution (1979), in Portugal by the Carnation Revolution (April 1974), in Estonia by the Singing Revolution (June 1988), in Czechoslovakia the Velvet Revolution (November 1989), in New Zealand by the end of socialism (and by the Eden Park Springbok test match that sparked Maori resurgence), in China by Tianamen Square (June 1989), and everywhere by PCs and the Internet.

We are living in an age of transition, between what was (the Industrial Age) and what will be (as we work through the Information Age into the Biotechnology era we are only beginning to discover the new socio-polital-economic geography of the world). The older generations are frustrated because the young don’t seem to listen to their advice or follow their footsteps. The young are frustrated because they see no guiding light or words of wisdom applicable to the path they’re on. We are in a dangerous place at this moment of history. So, does the Bible have any assistance to give us in such an age?

Joshua in an age of transition

In fact, the age of transition and immense change in which we live is not the first such age recorded in history. Every few hundred years, similar major course corrections take place, as one era gives way to another. One such moment occurred as the era starting with Abraham and ending with Moses was completed, and a new era in the land of Canaan was begun. Joshua was a key figure in the transition period. He was with Moses as a young leader as the nation escaped Egypt and fled into the desert. He was sent as a spy into the land and returned with a favourable report which was rejected by the people. He then spent 40 years in the desert as a nomad. Imagine the enormity of this change: from peasant slave to desert nomad. Then, after Moses sinned by angrily consenting to give the people a taste of their past (water), Joshua became the warrior general, leading his army across the Jordan to Jericho and beyond in the conquest of the land. Again, another major shift from desert nomad to soldier. Then, after a few decades of war the land was conquered, and Caleb and Joshua looked to take their reward and become settlers in the land flowing with milk and honey. From slave to nomad to soldier to settler to farmer – quite a lifetime of transition.

There is much to learn from this era as recorded in Scripture. Most of the lessons come from reflecting on how the older generations were exhorted to act. At the end of his campaign, Caleb was offered any part of the land – yet he chose the rugged hills. He never felt it was time to settle down and enjoy his retirement by doing nothing and longing for the good old days. Always looking for a fresh challenge – always looking ahead to the future. That’s the key.

At the end of his life, Joshua called the people together and read the Book of the Law to them and asked them to choose to obey it (Joshua 24). The Book that was read was most likely Deuteronomy. This is not the book of daily devotions in favour these days, and we often overlook it. However, in context there is a huge lesson for us. Many of the laws in Deuteronomy were written down but not immediately applicable. For example, there are laws relating to the temple – most of which talk about the fact that the Law is only going to be applicable when the Lord had chosen the place in which I will put My Name. There are laws related to the King (the first of which was only installed about 300 years later), to priests and prophets (who only came later in the forms related in Deuteronomy) and to all manner of activities related to when you are in the land. In other words, most of the laws were not applicable to the people who first received them. The Laws were for the future, not for the present. The current leaders were simply custodians of the future, always learning, always changing, yet ever reliant on God.

In fact, in Deuteronomy 6, the Shama Israel, the daily prayer prayed even to this day by devout Jews begins with a statement of Gods eternal nature: Hear, O Israel, the Lord our God, the Lord is one. It goes on to emphasize that this should be imprinted on the hearts of those who hear it. But the very next command is to pass the laws on to the children, in every possible way, in every circumstance. Deuteronomy is by no means a boring book of rules – it was the key to the future entrusted to the desert nomads, reiterated to the settlers and held in trust for the children who would become the first real citizens of the new land, and later even the subjects of the king. Deuteronomy anticipates new styles of worship (the temple), new authority structures (the king), new methods of connecting with God (priests and prophets) and new connections with God unheard of by the existing generations. It is a book for the future. God wanted to ensure that when His people entered the new land they would not continue outdated practices, structures and expressions that would make no sense when everything had changed. The role of the adults was not to preserve the past, but to ensure the future by providing laws that would only make sense in the new land.

At the end of the book of Joshua, we read about the generation of leaders who were contemporaries of Joshua – those to whom Joshua read the Law. Israel served the LORD throughout the lifetime of Joshua and of the elders who outlived him and who had experienced everything the LORD had done for Israel (Josh 24:31 NIV). Notice that these people had personally experienced God and served him faithfully throughout their lives – they had gone from desert nomads to soldiers to settlers to farmers in their lifetimes.

In the next book, we read about their children, the generation that followed: The people served the LORD throughout the lifetime of Joshua and of the elders who outlived him and who had seen all the great things the LORD had done for Israel (Judg 2:7 NIV).

This generation served the Lord, too, but notice the subtle shift in wording – they had not personally experienced God, they had seen God at work. These were the children standing on the hill overlooking the destruction of Jericho, the children who had inherited a land they had not had to fight for. And then, we read this sad description of the next generation: After that whole generation had been gathered to their fathers, another generation grew up, who knew neither the
LORD nor what he had done for Israel (Judg 2:10 NIV).

Figurative lessons

Margaret Mead was an anthropologist, explorer and teacher, who spent most of her life studying and documenting the tribes of New Guinea. She was fascinated to see these tribes in their ancient forms, and equally intrigued to see the transformation of these tribes as they came into contact with civilisation for the first time. She was able to watch, over the course of nearly 5 decades of direct involvement, as these tribes changed rapidly through the many stages of development (not necessarily implying progress) that other nations had taken a few centuries to do. Even though some of her methods have recently been questioned, her results have proven invaluable in many generational studies in different parts of the world. In particular, her division of different cultures into three main types is helpful. She used the concept of a figurative ability (to imagine and extrapolate) to demonstrate this development. There are three stages: (1) postfigurative, (2) cofigurative, and (3) prefigurative.

A postfigurative culture is one in which change is so slow and imperceptible that grandparents, holding newborn grandchildren in their arms, cannot conceive of any other future for the children than their own past lives. The past of the adults is the future of each new generation (Mead 1970:1). Many older members of churches, although not living in postfigurative cultures, impose postfigurative methods of spiritual training. They expect their children to blindly, and unquestioningly, put on the mantle of spiritual expression that they themselves put on. This phenomenon, also observed by Mead in Polynesian and New Guinea cultures may help us to understand the rejection of the church by young people who have had a postfigurative spiritual experience that is very far removed from the world in which they live. Churches that have failed to see the contextualisation process as important will battle most with this.

A cofigurative culture is one in which the prevailing model for members of the society is the behavior of their contemporaries. In a society in which the only model was a cofigurative one, old and young alike would assume that it was natural for the behaviour of each new generation to differ from that of the preceding generation. In all cofigurative cultures the elders are still dominant in the sense that they set the style and define the limits within which cofiguration is expressed in the behaviour of the young (Mead 1970:25). Mead goes on to identify times when cofiguration will be dominant. The main cause is a substantial and sudden change in culture, such as with immigration, causing the experiences of the young to be very different from those of the old (cf. 1970:29).

As we have already seen, such changes have occurred within culture during recent decades. The fact that no major geographical migration has taken place has served only to exacerbate the problem, since people have had no reason to anticipate this cultural shift. Because no geographical migration has taken place, many older people refuse to see that a cultural migration has taken place anyway. Conflict between generations in such situations is not initiated by the adults. It does arise when the new methods of rearing children are found to be insufficient or inappropriate for the formation of a style of adulthood to which the first generation, the pioneers, had hoped their children would follow (Mead 1970:29). As Mead looked at 1960s society in America, she saw the worst of cofigurative generational tensions. Her concern was with the attitude of parents to these expectations. Simply expecting a child to behave with more of the same values that they had been raised with was not necessarily a good response to the change:

[This attitude] does not extend to a recognition that the change between generations may be of a new order. In much the same way, children in our own and many other cultures are being reared to an expectation of change within changelessness. The mere admission that the values of the young generation,
or of some group within it, may be different in kind from those of their elders is treated as a threat to whatever moral, patriotic, and religious values their parents uphold with postfigurative, unquestioning zeal or with recent, postfiguratively established, defensive loyalty. It is assumed by the adult generation that there still is general agreement about the good, the true, and the beautiful and that human nature, complete with built-in ways of perceiving, thinking, feeling, and acting, is essentially constant. Mead 1970:47f. (emphasis in original)

Prefigurative culture is the current dominant paradigm in the world: “We are now entering a period, new in history, in which the young are taking on new authority in their prefigurative apprehension of the still unknown future” (Mead 1970:1). Mead anticipated the prefigurative culture, identifying much of the globalised world as being cofigurative at her time of writing. Yet, she was never able to truly define what a prefigurative culture would look like possibly this is the whole point. From a cofigurative viewpoint, a prefigurative culture is incomprehensible. She did, however, accurately describe the conditions under which a prefigurative culture would arise: Today, nowhere in the world are there elders who know what the children know, no matter how remote and simple the societies are in which the children live. In the past there were always some elders who knew more than any children in terms of their experience of having grown up within a cultural system. Today there are none (1970:60f.).

In case you haven’t seen where this is going, let me be explicit. The pre-1940s generations can be equated with the postfigurative (Mead) nomads, who were forced out of the land they were born in to venture into the vast unknown, and a nomadic life of change. However, many of the better thinkers of this generation, such as CS Lewis and Francis Schaeffer, and obviously a whole host of secular philosophers, foresaw the vast changes coming with the demise of the Enlightenment Project (modernism). They began the process of pioneering a new land of thought. The leaders were Nietzsche, Kierkegaard, Hegel, Kant, Sartre and others who explored postmodernism well ahead of their time intellectually. It was on the basis of the exploration done by these explorers that the pioneers were able to begin to move into this land, albeit with tentative steps. And the pioneers were able to make the land their own, as postmodernism began in various forms in the 1950s.

Yet, as good and important as their efforts were, the first generation settlers, the Boomers born in the 1950s and 60s, rejected much of what they had achieved by moving to this new land. Pioneers are on a journey, knowing that they have never arrived, yet as old age sets in, knowing too that they must now set up camp and live it out in the rough new land. They often do so by trying to create fortresses for themselves. Their children, those born in the old land but with few memories of it, learn very quickly to live in the land and accept it as normal territory. However, having grown up in the fort, the children are wary of the land, and attempt to dominate it, rather than live in it and integrate with it. History shows that first generation settlers are often the most savage and driven of the generations of settlers fighting fierce and demanding battles. This is like the Boomers, who see themselves as warriors in a war, battling to survive the onslaught of this hostile new land called postmodernism.

The next generation are neither pioneers nor settlers. They are inhabitants they begin to come to peace with the new land, accepting its rugged beauty for what it is, and not feeling the need to dominate and attack it. Possibly this is because they have accepted it as their own in a way their parents and grandparents were never able to do. Speaking of the youth of her day, Mead (1970:59f.) says, in words that chillingly foresaw the struggle Xers (born in the late 1960s through 1980s) have had to deal with thus far in their lives:

The young generation, however, the articulate young rebels all around the world who are lashing out against the controls to which they are subjected, are like the first generation born into a new country. They are at home in this time. They live in a world in which events are presented to them in all their complex immediacy; they are no longer bound by the simplified linear sequences dictated by the printed word.

Although I have said they know these things, perhaps I should say that this is how they feel. Like the first generation born in a new country, they listen half-comprehendingly to their parents talk about the past. For as the children of pioneers had no access to the memories which could still move their parents
to tears, the young today cannot share their parents responses to events that deeply moved them in the past. Watching, they can see their elders are groping, that they are managing clumsily and often unsuccessfully the tasks imposed on them by the new conditions. They see that their elders are using means that are inappropriate, that their performance is poor, and the outcome very uncertain. The young do not know what must be done, but they feel that there must be a better way.

The final stage of moving from an old culture to a new one is to become a citizen of the new land. This will be left to the Millennial generation (born 1990 and later, in South Africa), followed of course by their children and grandchildren after them. They will be the first full citizens of this new land of thought. The transition we now call postmodernism will be over, and just like the wild west was tamed, so too, the Millennials will live in an ever-tamer world.

The key to understanding this is to remember that we are in an age of transition. We must understand that the rules may be different in this wild west, and the rules may only be temporary as well. We need to focus our attentions on surviving the transition and preparing the best possible future for the future citizens. This may involve, as it involved in America’s history, the setting up of a framework that future generations can hold as self-evident even if we, the people of the transition, do not do so with much confidence ourselves. This is our challenge but it cannot be achieved by a generation that is fixated with itself or with the past.

“Be strong and courageous, because you will lead these people to inherit the land I swore to their forefathers to give them. Be strong and very courageous. Be careful to obey all the law my servant Moses gave you; do not turn from it to the right or to the left, that you may be successful wherever you go. Do not let this Book of the Law depart from your mouth; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful. Have I not commanded you? Be strong and courageous. Do not be terrified; do not be discouraged, for the LORD your God will be with you wherever you go.”
(Josh 1:6-9, NIV)

Bibliography

Anderson, Leith. A Church for the 21st Century. Minneapolis: Bethany House, 1992.
Clapp, Rodney. A Peculiar People: The Church as Culture in a Post-Christian Society. Downers Grove: IVP, 1996.
Codrington, Graeme. A Model and Methods for Reaching Generation X from the Context of a Local Church. Honours thesis, BTC Southern Africa, 1998.
______. Multi-generational Ministry in the Context of a Local Church. Masters thesis, University of South Africa, 1999.
Easum, William M. Sacred Cows Make Gourmet Burgers. Nashville: Abingdon, 1995.
Hauerwas, Stanley, and William H. Willimon. Resident Aliens: Life in the Christian Colony. Nashville: Abingdon Press, 1989.
Hutchcraft, Ron, and Lisa Hutchcraft Whitmer. The Battle for a Generation. Chicago:Moody Press, 1996.
McLaren, Brian D. Reinventing Your Church. Grand Rapids: Zondervan, 1998.
Mead, Loren B. The Once and Future Church. New York City: The Alban Institute, 1991.
______. Five Challenges for the Once and Future Church. New York: Alban Institute, 1996.
Ogden, Greg. The New Reformation. Grand Rapids: Zondervan, 1990.
Regele, Mike, and Mark Schulz. Death of the Church. Grand Rapids: Zondervan, 1995.
Schowalter, Richard P. Igniting a New Generation of Believers. Nashville: Abingdon Press, 1995.
Sweet, Leonard. soulTsunami. Grand Rapids: Zondervan, 1999.
White, James Emery. Rethinking the Church. Grand Rapids: Baker Books, 1997.

Related posts:

1. Five Things Every Adult Christian Should Know About Youth Ministry
2. The Challenge of An Aging Population
3. The Transformational Gospel vs the Evacuation Gospel