RMS Youth and Family Ministry

Book: Youth Ministry that Transforms: A Comprehensive Analysis of the Hopes, Frustrations, and Effectiveness of Today’s Youth Workers by Merton Strommen, Karen Jones, and Dave Rahn. REVIEW

Book: Passing on the Faith; A Radical New Model for Youth and Family Ministry by Merton P. Strommen, Ph.D. and Richard A. Hardel, Dmin. REVIEW

Reviews

Putting Churches to Work for Busy Families from Volume 34, No. 5, March 1, 2002 of “Context” by Martin Marty.

A sociologist with whom I was privileged to work at the University of Chicago discusses a theme that interests those of practical, familial, and theological bent. The context: Longer work hours, more after-school activities for the kids, more time demands all around: Penny Edgell Becker, professor of sociology at Cornell, has been researching how our culture's "time squeeze" affects congregational participation. Becker and four research assistants interviewed 125 pastors in upstate New York, conducted in-depth observations of various programs, meetings, and worship services in 16 congregations, and held focus groups of 8 to 10 pastors in each of four communities. What did she find? (We trust upstate New York is typical.)

"Pastors and other congregational leaders [surveyed] named the time squeeze as the single biggest problem they face today in conducting ministry for families and youth. I suggest that the time squeeze is not driven by a lack of time per se, but by the problems of coordinating multiple and conflicting time schedules in a world of dual-earner couples, alternate-weekend custody arrangements, and a proliferation of organized youth activities. Pastors and lay leaders often despair of addressing the time squeeze in a meaningful way. But some congregations help members buffer family life from the increasing time demands of their jobs, providing resources and support for constructing a life centered around family and community instead of work and materialism."

In the communities she studied, Becker found that " ' what's working' seems to involve being flexible about the time and timing of programs, creating an atmosphere where men's responsibility to family (and church) is treated as just as important as women's, and fostering and egalitarian approach to gender that does not tolerate a simplistic 'blame the women for working' rhetoric. What works also involves sensitivity to barriers to participation that are not based in time, but in social class and other lines of social division that may make the congregation seem unwelcoming to those who are not comfortable middle-class and part of the dominant ethnic group in the community.

"To the extent to which the time-squeeze rhetoric highlights the problems that families face in working long hours, commuting, and coordinating several different schedules, all with a proliferation of organized activities, then it is a useful way to get a handle on the problems confronting congregations in the era of the long-hours, dual-earning couple. But if the time-squeeze rhetoric enables pastors, lay leaders, and church members to avoid hard questions about whether the congregation is indeed welcoming -- to working-class or working-poor community members, to women who work full-time and bear the costs of managing the whole family's schedule -- then it is a problem.

"It is clear, in interview after interview with community residents, that what church members find the most compelling, what causes them to make the time for church in the context of a busy life, is the sense that they get something there that they get nowhere else, something worth making a commitment to. Recognizing this does not entail giving in to a 'me-first needs culture,' as one pastor put it. Rather, it involves acknowledging that in our society today, fewer and fewer people go to church out of a sense of obligation, and more and more go to a church to find a compelling experience of religious community. Congregations that provide a sense of connection to a real and serious religious community find themselves at the top of the list for members in committing their time and resources."

(This item came from "Family Ministry," a journal that I [Martin Marty] would like to promote a bit: Subscriptions are $20 a year, $35 for churches, libraries, and institutions; to contact the publication: 1044 Alta Vista Road, Louisville, Kentucky 40205-1798; www.fmef.org; email: family@fmef.org.)

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(the following review was prepared by Pastor Dave Risendal, St. Peter Lutheran Church, Englewood, CO)

Youth Ministry that Transforms: A Comprehensive Analysis of the Hopes, Frustrations, and Effectiveness of Today’s Youth Workers by Merton Strommen, Karen Jones, and Dave Rahn.

This book is based on research the authors conducted, asking 2,416 youth ministers (from a variety of denominations) to reflect on the joys, struggles, and realities of youth ministry today.

Among concerns the authors identify are the following:
- time conflict between job demands and personal needs
- time conflict between administration and time spent with youth
- youth who aren't connected to or interested in their church
- an apathetic youth group
- inadequate salaries and budget support
- lack of respect among other staff members, or among congregational members ("Do you think you'll do real ministry when you get older?")

They suggest some things that congregations can do:
- set boundaries for all employees related to work hours
- stress the involvement (recruitment) of volunteers to share the work load
- surround the youth minister with supporters who can help with administration
- challenge adults to take youth seriously, making a place for them in the congregation's life
- make sure that ministry with youth is focused on spiritual development, not entertainment
- combine resources with other congregations
- affirm ministry with youth as a top priority for the congregation
- offer significant support from the Council, the Senior Pastor, and parents

And there are some things the youth minister can be encouraged to do:
- work with a mentor for at least the first three months
- view their own families as part of their ministry -- spend time at home
- stay immersed in God's word -- don't sacrifice personal devotional time for work time
- get training related to practical ministry skills
- have a hobby outside of work
- put variety into the daily routine
- adequate sleep, exercise, proper diet
- rely on prayer to keep away negativity
- practice a relaxation technique regularly

It was also interesting (troubling!) to find that research identifies the following factors as negative influences on youth ministers (in order of most negative to least negative):
- youth disinterested in being involved
- being Lutheran (less overall satisfaction/success than any other denomination...)
- youth groups with fewer than 40 members (we have a dozen at best...)
- 9 years of experience in youth ministry or less
- 30 years old or younger

Top three ministry priorities identified by these youth ministers:
- the need for a clearly stated mission statement
- keeping the focus on the spiritual development of youth
- the training of volunteer leaders

Significant emphasis was placed on the need of the youth minister to stay focused on spiritual development. There are plenty of opportunities for kids to "have fun" or "develop a moral compass" at school, or through other organizations. But the one unique gift that the Christian congregation brings to the life of a young person is a living and growing relationship with Jesus Christ.

In referring to adult volunteers, the authors say: "The screening process must do more than eliminate those who can harm young people. It needs also to be a way of finding those who genuinely love the Lord, enjoy young people, and sense God's call. It needs to identify adults with a mature faith who also have the ability to share that faith with others, especially teenagers." [page 136]

Adult volunteers need to be carefully selected and carefully trained. If that takes place, the chances that the ministry will do well increase dramatically.

Under the section, "How well spiritual development in youth is being achieved by denomination, I saw these results (the higher the number, the better job the denomination does):
54.8 Assembly of God
53.1 Young Life
51.0 Evangelical Free Church
50.8 Southern Baptist
48.1 Episcopal
48.0 United Methodist
46.1 Presbyterian (USA)
44.6 ELCA [page 158]

Service events continue to be raised up as one of the most effective ways to teach young people to be involved in their faith. This study also indicated that the students become especially connected with the organization that provided the opportunity to serve ("We went there with *my church*.) No other strategy produced that level of belonging.

Significant emphasis was placed on the importance of a youth minister establishing personal ministry goals. Those who did ended up far more pleased with the results of their work, and felt far more fulfilled in their call.

The authors agreed that parental involvement was essential. No other influence is stronger on young people today. Youth ministry must see itself as a catalyst for helping parents recommit to their pledge of raising their children in Christ. (If parents speak about their faith openly in the home, kids are 30% more likely to display the ten characteristics above -- yet only 5% of protestant youth currently experience this kind of interaction with their fathers... [page 294])

Other (non-parent) adults are essential as well. Mentoring is emerging as a strong component of many youth ministry programs these days.

An interesting paragraph from page 231::
When it comes to relating to parent and adults, however, youth ministers 40 years of age and older rank 3.5 standard scores higher than those 29 or younger. Age is an asset, and understandably so, since these ministers are typically of the same generation as the parents and most have children of their own. It is difficult for younger youth ministers to fully comprehend the life issues facing the parents of teenagers and, all too often, these ministers do not fully understand the need to develop relationships with parents and other adults in the church. Their focus is on the youth group. [page 231]

Professional training is also a key. Especially if there is success, and the group grows, the dynamics change, and the emphasis shifts from spending time with kids to administering a program, training volunteers, and responding to crises.

(the following review was prepared by Pastor Dave Risendal, St. Peter Lutheran Church, Englewood, CO)

Passing on the Faith; A Radical New Model for Youth and Family Ministry
by Merton P. Strommen, PhD

Strommen is a research psychologist and a Lutheran pastor. He has served as parish pastor, college pastor, and national youth director.

He is founder of both Search Institute (developers of the 40 developmental assets widely used by churches and schools) and the Youth and Family Institute of Augsburg College. He has conducted more than thirty research projects on youth and family, and has published many books and articles.

and Richard A. Hardel, DMin

Hardel served as parish pastor for over twenty years and as an assistant to the Bishop in the Nebraska Synod of the ELCA.

He is the Executive Director of the Youth and Family Institute of Augsburg College. He is a frequent speaker and workshop presenter on youth and family ministry.

goal of this book is stated in the first chapter:

This book addresses a major concern of Christian parents and congregational leaders: How can we increase the likelihood that our children will be committed to Jesus Christ and a life of service when they graduate from High School? We, the authors, address this concern with a new paradigm – a partnership between congregation and family in which the primary responsibility for faith development is assumed by parents. This partnership will encourage and support these ten characteristics that we have identified as marking such a life:

1. Trusting in a personal Christ

2. Understanding grace and living in grace

3. Communing with God regularly

4. Demonstrating moral responsibility

5. Accepting responsibility in a congregation

6. Demonstrating unprejudiced and loving lives

7. Accepting authority and being personally responsible

8. Having a hopeful and positive attitude

9. Participating in the rituals of a Christian community

10. Engaging in mission and service

A faith-formation paradigm limited to religious instruction for children and a youth group for High School students no longer equips one generation to effectively pass on the faith to the next generation. A paradigm shift is needed – one that results in a more comprehensive approach and fosters faith through experiences in the family, the congregation, the community, and the culture.

The Family

Strong family relationships are essential to passing faith to the next generation – faith is formed through personal, trusting relationships.

One of the family’s primary purposes is to strengthen the relationships their children have with God. Strommen and Hardel describe this relationship in three dimensions: an affair of the heart (a relationship in which God captures the heart, and causes the heart to respond), a commitment of the mind (seeking to understand the God who loves), and a producer of loving actions.

--Parents nurture this both by modeling and by teaching the faith.

--Congregations provide instruction, resources, and support group to parents who are engaged in this ministry.

The Congregation

The goal of Christian education is to help young people’s minds better understand what their hearts have learned at home.

The authors identify six aspects of congregational and family life that contribute most directly to maturity of faith in adolescents and adults:

1. Present a personal Christ

2. Teach a grace orientation

3. Teach parents how to pray with their children

4. Teach moral responsibility

5. Welcome ethnic diversity

6. Involve youth in service

7. Involve youth in mission outreach

8. Teach Christian rituals

The congregation is to serve as a supportive community beyond the family. Eight factors distinguish what this means:

1. A hospitable climate

2. Inspirational Worship

3. A caring environment

4. A thinking climate

5. Families who help families

6. An emphasis on prayer

7. Intergenerational service efforts

8. A sense of mission

It is essential for congregations to create a youth subculture. In a context where the culture of the nation is no longer supportive of Christian faith expression, the congregation can create a safe place for young people to express their faith.

The history of ministry to young people in our nation, as it relates to congregations in the mainline Protestant denominations:

18^th & 19^th Century – Societies for young people developed, independent of church or denominational structures [Examples: YMCA (1851), YWCA (1855), Young People’s Association (1867)]

1888-1930: The Era of Societies and Leagues – Auxiliary youth societies were organized because the Sunday School’s focus on evangelism did not accomplish the broader needs of the fast expanding youth populace. Many mainline denominations developed youth organizations, including offices, pledges of faithfulness, and rigid expectations of members.

1936-1950s: The Era of Sunday Evening Fellowships – Rather than operating as an auxiliary youth league or society outside the control of a local congregation, the youth program now was under the congregation’s control. These groups functioned as a youth club, with its own charter, officers, and programs. Young people played official roles in the organization, and for many, this was where they learned what it meant to play a leadership role in the congregation. The demise of the Era of Sunday Evening Fellowships began during the 1950s, when older youth began dropping out of fellowship groups. Many felt that the most important activities of youth work were too focused on debate, discussion, and the general deepening of intellectual abilities.

1960s-1980s: The Era of Youth Ministry – This era of youth ministry emerged as a result of two factors: the general disillusionment with youth work that was built on an educational base and the growing demand for youth to be given more of a voice in the institutions that affect their lives. It developed with an emphasis on empowering youth for ministry in the present as part of the ongoing ministry of the church. The loose structure of this kind of ministry mean that only a few youth and adult leadership positions were necessary, and the emphasis shifted from training congregational leadership to person-centered training in personal growth and human relation skills. Youth no longer developed the same level of identification with their church. Consequently, a dramatic decline was noticed in the numbers of young people who actually became involved in the life of their congregation.

What is needed now is a new era, with focus on eight essential components for a Christian Youth subculture:

In talking about the effect community can have on young people, Strommen and Hardel focus primarily on the 40 developmental assets described by Strommen’s Search Institute.

They describe these assets as being factors for prevention, enhancement, and resiliency in young people’s lives.

The church is described as having the ability to make an impact on the community.

Drawing on works such as Robert H. Bellah’s Habits of the Heart, Tex Sample’s U.S. Lifestyles and Mainline Churches, and H. Richard Niebuhr’s Christ and Culture, the authors make the case that the central task of the church is the transformation of society.

Interestingly enough, that has happened. The 40 developmental assets that the Search Institute developed, with funding from Lutheran Brotherhood Insurance, have found their way into many school districts and community youth organizations. Resources from our own church have transformed the way many of these organizations work with young people.

The authors call on congregations to join them in seeking to influence the communities in which they are located in similar ways.

The book ended with a surprise for me: a lengthy description of how Trinity Lutheran Church in Stillwater, Minnesota (my home congregation) went through a process of re-evaluating its approach to youth ministry.

We need to take a comprehensive look at how the synod includes young people in its ministries. Who has primary responsibility for their faith development? How are they generally received by adults in our communities? What are congregations willing to do in order to become more effective at including them in our faith communities?

What would it look like if congregations initiated a comprehensive effort to help parents develop the ability to share faith with their children? What changes would be necessary? What resources would we need to find? How would that impact staffing decisions?

A helpful process may be to re-evaluate the form and character of our corporate worship life, especially with a view to how it includes and inspires young people. Are there adjustments we need to make to increase the likelihood that young people will be able to connect with the way we worship?