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Theoretical framework of youths ministry
Theoretical framework of youths ministry
the importance of youth ministry
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Introduction
Nowadays youth ministry leaders are too much concentrated on creating fun and relaxed atmosphere to bring more people in. We want to get more people in church. We worry that they cannot attach to people. We afraid that new comers will be bored. That is why we so much emphasize relationship in sense of having fun.
However the other side of discipleship is being lost. Though Christian teachings have been taught at Bible studies, one-to-one classes, it is not enough. The need of nowadays discipleship and mentoring is to show believers those doctrines, teachings, studies are to be practices. This knowledge should be taught not as simple theory. At the same time if emphasis is made only on practical part it is wrong. The reason, meaning and purpose of every Christian practices should be explained.
The purpose of this paper is to describe the model of mentorship and discipleship, which will aim to lead believers to learn what is, why to and how to live as true worshiper. It is assumed that these factors will be foundation for healthy and constant growth of spirituality of young people.
The spirituality in the light of purpose of ministry
The purpose of any ministry in church is to help believer to be changed in the image of God through Holy Spirit. Church has to facilitate this change and participate in this process.
What is the goal of youth ministry as part of church? The General Board of Discipleship of the United Methodist Church in 1983 accepted following purpose for its youth ministry:
To love youth where they are, encourage them in developing their relationships to God, provide them with opportunities for nurture and growth, and challenge them to response to God's call to serve in their communities. (Frye, 1...
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... An analysis of the discipleship strategy of Robert Emerson Coleman. (Order No. 3508467, The Southern Baptist Theological Seminary). ProQuest Dissertations and Theses, 207 p. Retrieved from http://search.proquest.com/docview/1018562480?accountid=32489. (1018562480).
Jacobs, R. (2010). Reading the Bible with youth. Vision (Winnipeg, Man.), 11(2), 64-71.
McQuillan, P. (2009). Youth ministry in a changing world: The international research project on youth spirituality. Journal of Youth Ministry, 7(2), 73-92.
Norton, C. (2011). The return of reasons: Apologetics makes a comeback in youth ministry. Christianity Today, 55(9), 15.
Ross, C. (2005). Jesus isn't cool: Challenging youth ministry. Christian Century, 122(18), 22-25.
Tamez Méndez, E. (2010). Positive youth development & spirituality: From theory to research. Journal of Applied Christian Leadership, 4(2), 74-78.
Paul has given an extraordinary of example of humbleness to those who preach and teach the Gospel. Although, the Apostle Paul was well known prepared on any theological subject, he went to Jerusalem to meet with other apostles to verify that his message was alienated with the Gospel. Therefore, pastors and church leaders should look intentionally for spiritual mentors that help them to grow in their knowledge of the Gospel. (121, Habermas)
Many pastors had been reported committing sexual abuse and many immoral conducts. Morality of the church leader is doubted today. It is important for church leaders to restore the credibility from people, so they can start influencing people’s life again by God’s word. One of the way that they can rebuild the credibility is slowly building a relationship with people. Older people in the church should show young people that they have a right mindset and want to help young people to have a right worldview. It will take a time, but when they come with all their hearts; then young people will also slowly open up their heart. When a true relationship is built, the wall between two different generations can be broken
Evangelical Dictionary of Theology, Second Edition. Edited by Walter A. Elwell. Grand Rapids, MI: Baker Academic, 2001.
From a young age, I was deeply involved in the community of faith and that swiftly led me into leadership in the church. My sense of rootedness in the church and my success in children and student ministry leadership, led me to Seattle Pacific University to pursue training in theology and educational ministry, and from there to my first call in vocational ministry as a student pastor at Kent Covenant Church where I served for e...
According, to James Smith we are shaped by liturgies. These Habits include family, youth ministry, education, vocation, and work. Smith describes participating in these liturgies may become cultural rather than spiritual. Often individuals participate in activities to obtain a certain appearance. This attitude carries onto work were people put god on the back burner. Attitudes towheads work and vacation become more imperative than salvation. In addition, education along with youth ministry fails to reach full purpose. These to liturgies often appeal to the youth entertainment. Youth ministry originally fulfills worship then when established becomes hang out spots for kids. Additionally, kids are learning biblical truth mixed with American culture
Spiritual direction is defined as “help that is given to another to enable him to become himself in his faith” (Davis, 266). It is an adolescent religious education model that encourages an ongoing relationship between the mentor and adolescent; involving one-on-one meetings where discussion centers on issues which are affecting the adolescent’s life in hopes to see how God may be present and working in them. Spiritual direction addresses the major concerns in each individual adolescent's life. Through this educational model, adolescents wrestle with relevant spiritual questions which may lead him or her to discern presence of God in his or her life (Davis, 268). Because adolescence is a time in which one desires to find a deeper meaning to one’s life, spiritual direction from the Church and parents is both beneficial and necessary. Adolescents develop the capability to reason and question, thus understanding the Truth in a new spiritual way. It is important for spiritual leaders to walk alongside adolescents to direct them towards the Truth. This development stage opens individuals to new capabilities for addressing a spiritual hunger, making it the prime time for conversion (Davis, 270). With spiritual direction from parents and mentors in the Church, adolescents can discover and create individual identities before God.
I agree with Kitchens, Mead, and Roxburgh who all basically say in their own way that one change in ministry that we need to focus on more is the congregational life of the church. However, I think Mead explains it best when he says that the future church must be more intentional in the spiritual formation of its laity (Mead, location 919). According to Mead, the church is moving towards becoming a more missional institution that cares for the needs of the community. Therefore, oftentimes laity will be the ones on the front lines and will need the capacity to minister to people on their own without the help of clergy. In order to do this they will need more directed and intensive training to deal with...
This book has been my interpreter, into the mired maze of youth ministry. From a logical perspective this is a must read for every one not only involved in youth ministry, but the church as a whole. If possible I would like to revisit this book in a year as kind of a case study to see how much I have learned for this course and how my views, out look, feelings, thoughts, and behaviors towards youth ministry have changed or no
Nowhere is the meeting more alive on any Sunday morning than in the youth department. It is here the church trains its reserve, from its teenagers down to babes in arms. My interests lie mainly with the teens. Bold and uninhibited they are a product of the hip hop culture recently grafted into the body of Christ. There is a liberty to their worship and faith. Their conversation (in the literal and biblical sense of the word), both within and without the church premises is the same: straight shooting and ceding to nothing that can not prove its practical usefulness. I cannot say that this unequivocation concerning faith is as a result of their having reconciled, in their mind, the conflict between the principles of the kingdom of God and the practices of circular society (often it is the same uncertainty that drives us to closer scrutiny to verify the things we have believed); but this, rather, seems to be the fruit of a way of thinking that values, above else the immediately profitable. A standard of values that retains or relinquishes information (even doctrinal information) by this criteria. Of course on fundamental issues we are all in agreement.
Richardson, William E., and Dave Kidd. “Articles.” Pentecostal Evangel. General Council of the Assemblies of God. Web. 13 Nov. 2011.
LaRue, Jr, John C. "A Glimpse at Christian Teens | YourChurch.net." ChristianityToday.com | Magazines, News, Church Leadership & Bible Study. 31 Mar. 2009 .
As result, a person can become humble and used mightily by God, because one’s character will reflect God and purpose to do his will for the kingdom. God does not accept any kind of representation. God is a God order and specific when his choice is an ambassador of his name. The role of preaching in ministry is not to be taken lightly. It requires empathy, compassion, patience, kindness, gentleness, love, and endurance when feeding God’s people. God’s people must be fed the word directed by God, not eisegesis. God’s words are powerful and convicting to the soul of the remorseful people. The role of preaching in ministry helps to redirect people headed for a life of destruction. Therefore, the name of Jesus Christ must be lifted high in all the earth. The role of preaching will allow a person to connect with the audience of God’ people. Therefore, the methodology of communication is to teach and preach God’s word at a level of understanding and
into a richer experience of worship and a more effect life of service" (Crabb, 1977, p.31). The method to establishing an
When Jesus called His disciples, His invitation was simple. He invited them to follow Him. The same is true today. In Matthew 28, Jesus gave His last charge to His disciples, and the charge was simple. He called his followers to go and make disciples. Much effort has been placed by Christians to fulfill this charge, commonly referred to as the Great Commission. Jesus chose to fulfill the implementation of the New Covenant through 12 men who He called, appointed, and commissioned, and he only had a few short years to prepare them for the task (Willson, 1990). His methods were unconventional and were revolutionary for that time. His disciples were to be trained extensively by Jesus, living with Him for three years prior to His ascension. He taught about servant leadership and its meaning for both the leader and follower Matt. 20:25-28). From the beginning, Jesus put in place a careful plan, and an examination of His actions in the Gospels showed that Jesus left behind the pattern to be replicated. His methods, which included the incorporation of three different levels of discipleship, included His interaction with Peter, His closest three (Peter, James, and John), and finally the group of 12. This paper identified and analyzed the three levels of discipleship Jesus modeled, these discipleship methods were then measured against modern leadership theories, and Jesus’s level of involvement and interaction with his disciples were critiqued in light of these modern theories in an effort to determine the effectiveness of this approach.
Our main goal is to present everyone fully mature in Christ. (Col. 1:28) we warn those who are idle and disruptive, encourage the disheartened, help the weak, be patient with everyone. (1 Th. 5:14-15) We pray for them (Jam. 5:13-16) and help them to recognize and repent for their sins. (Matt.