Youth Ministry and the Practicality of the Gospel

Check out the 2012 Rooted Conference - "Adoption: The Beauty of Grace" - which will explore how the theological concept of Adoption speaks to this generation of teenagers.

Less "god", More Jesus

This is our final post in our series on the cultural trend coined "Moralistic Therapeutic Deism". Check out the rest of the posts in the series here.

You know this feeling. You love teenagers, you hang out with them, you’ve studied and prepped for a talk, worked hard on a program, taught about Jesus and following him, and ... at the end of the day, you find your beloved teens kind of unable to talk much about what they believe. Everybody wants to be “closer to God.” But when pressed, nobody has much in particular to say. You wonder ... what is going on here? Are we that ineffective?

Your teens might be suffering from a case of MTD. According to “Soul Searching,” Moralistic Therapeutic Deism (MTD) has become the “de facto dominant religion among teens.” Though it’s without creed or organizers, MTD functions like as a parasite to its host, the church. Its chief tenets are that God wants us to be good (and get along) and go to heaven when we die, God wants us to be happy, and God is there for us if/when we need him.

Why do your teens have it? Turns out, they probably caught it from the adults at your church. In her absolutely devastating and wonderful book "Almost Christian: What the Fatih of our Teenagers is tellin the American Church,” Kenda Creasy Dean takes the argument further into the Christian territory of local church youth ministry. Dean (who was one of the researchers/interviewers on the NSYR that formed the basis of “Soul Searching”) offers both diagnosis and prescription for treatment. (Confession: this book is brilliant. I have read and reread it and have heard her speak; if anything good comes out of what follows, it’s properly her thoughts, not mine). I just want to focus on one tantalizing prescription:

Less “god,” more Jesus.

Dean notes that most of the teenagers in the study seem paralyzed when asked about Jesus himself (yes, of course, some did better than others). But here are a few observations that ought to both comfort and encourage us:

1. MTD banks on a default, ahistoric deistic concept of “G/god;” Jesus is vastly different, particular, personal.
2. MTD has some basic beliefs/practices, but it can’t tell a compelling story or capture your heart; Jesus is the best Story and captures hearts (and thus minds and bodies as well).
3. You can’t love MTD – but you can love a Jesus who has first loved you. (And as Dean says, “you learn best what you love most”).

Since reading the book, here are a few practices I’m learning to adopt in talking with students.

1. Start asking students about their relationship with Jesus - not “God.” In English, God is the default word for a deity, so those three letters become a box in which just park our own conceptions/feelings/thoughts/beliefs on the divine. We could talk about “God” all day and not being talking about the same “god.” As Christians we believe in One God- in the three persons of Father/Son/Spirit, and it’s time for us start using those names and asking students about Jesus. Who is Jesus for you? Do you sense that Jesus is with you? For you? What is one thing Jesus is doing in your life right now? And when you are done, pray with them and for them – to Jesus.
2. Use “Jesus” (and God, and Father/Spirit/Son) as subject, not as object. Talk less “about” God: talk more about what he has done, is doing, and will do. When God is the subject, it’s clear he is doing the action. We all know the red letters in the Bible of what Jesus says – but do you talk about what he does? I haven’t done this, but I want to go through a gospel and list out all the verbs where Jesus is the subject. With God (and particularly Jesus) as the subject of our sentences (past/present/future), we emphasize his ongoing, active presence in our midst.
3. Get personal: talk about your own faith story and what Jesus has done/is doing in your own life.  Let teens see the personal difference that Jesus Christ has made in you. Where possible, be explicit about the links between what you do and why. If you are taking some steps in following Jesus, be clear about his love that motivates you. If you are taking some risks in faith, be clear about your trust in him and his leadership. Model this yourself. Ask your leaders to do this. Ask parents to do this with their own kids (it has a huge impact).

It seems like the more personal God gets, the bigger difference he makes. But wait– isn’t that the whole story revealed to us in the story of Scripture? A Father who graciously sends his only Son and gives his Spirit freely that we might be united to him? Thought so.

Andy Cornett is the Assistant Pastor and Director of Student Ministries at New Hope Presbyterian in Fort Myers, FL. Andy earned a Masters in Divinity from Fuller Theological Seminary in Pasadena, CA and has over ten years of experience in youth ministry.

Why We Need Youth Ministry

Rooted is excited to continue our partnership with The Gospel Coalition blog for a series on the state of youth ministry during the month of April.  Thanks to Collin Hansen of TGC for permission in reprinting below (originally posted here).  Check out the other articles in this series here, here, here, and here.

So much of today's thinking in youth ministry is different than it was 20 years ago. Eating goldfish, iPod incentives, fog machines, and even chubby bunny are being reconsidered as the profession of youth ministry grows up. While it's easy to find a local youth group that still practices some of these bygone techniques, more and more ministries are changing. The important question coming out of this new era of thought is a simple one: Why does youth ministry exist?

Two thousand years ago, Jewish children had a clear path to adulthood that included youth ministry. The local synagogue would hire a rabbi whose primary role was educating children. Starting at age 4 or 5 (Beth Sefer) children would learn, read, write, and memorize the Torah. At age 10, having memorized the Torah, children would either spend more time at home learning the family trade or move towards the path of the rabbi. Either path led to an eventual acknowledgment of adulthood at age 30 for men. Culture considered the time in between the period in preparation for adulthood, and the synagogue was invested in that stage of life.

It's doubtful that ancient rabbis ate live fish to encourage their students. It's possible, though unlikely, that they stuffed as many honey-coated wafers in their mouths as possible to prove their rabbinic mastery. What seems clear is that youth ministry existed long before Young Life. Understanding this paradigm adds a bit of depth to the popular thinking that parents should be the only (not primary) spiritual directors for children.

Into the Present

Present-day youth ministry hardly resembles its ancient roots. Much of the discipleship we see modeled by Jesus in the Bible has been forsaken in the modern church. Consumeristic, attractional models of the church have flourished in Western culture. Youth ministry is also at least partly responsible for the most biblically illiterate, unchurched generation of Americans. Fewer and fewer young adults return to the church after they leave home. Caught in that paradigm, very few of us would belabor the end of youth ministry.

Just as it was in Jesus' day, young adults (and their parents) need help. The church would be suicidal to abandon a generation based on the failing, outdated model of youth ministry.  I see several necessities for the church today.

1. Youth ministry exists because it is needed.

The needs of adolescents are not contested by many of the best minds in the church and psychology. Robert Epstein in Teen 2.0 makes a strong case for cultivating this generation. "Young people should be extended full adult rights and responsibilities in each of a number of different areas as soon as they can demonstrate appropriate competence in each area." The church, if it wants spiritual depth, must reach out to teenagers and help them mature in their faith.

2. What worked in the past can work today.

Jesus modeled one of the best practices for the church. His discipleship did not depend on the latest book, the newest game, or the best icebreaker. Instead, his model relied on the spiritual health of the leader, and his willingness to spend time investing himself, his love, and his truth in them.

3. Resistance is futile.

The church in its current iteration resists change. Youth pastors trying to make changes for too many years usually have met resistance from church leaders. Still, newer practices in youth ministry are driving efforts to foster spiritual maturity, helping church leaders see the benefit of youth ministry that makes disciples.

Where Does This Leave the Church?

Youth ministry is a cultural phenomenon, but that does not negate its usefulness. Youth ministry will continue to evolve, but it will be needed as long as young people and their families struggle with bringing them fully into adulthood and spiritual maturity.

Paul Martin pastors youth and youth workers in Birmingham, Alabama. His passion for seeing transformation in the lives of believers spans two decades and has existed in local churches, youth ministry magazines like the Youth Worker Journal and Immerse, and coaching programs like YMCP. His blog contemplates the growing need for investing the kingdom in the lives of teens and those who work with them. Paul serves as a member of the steering committee for Rooted: A Theology Conference for Student Ministry.

The Gospel Is the Answer

Check out the 2012 Rooted Conference - "Adoption: The Beauty of Grace" - which will explore how the theological concept of Adoption speaks to this generation of teenagers.

Confronting Deism with the Realities of God

This post is part of our series on the cultural trend coined "Moralistic Therapeutic Deism". Check out the rest of the posts in the series here.

Avoidance.  We’re all pretty good at it, and we’ve got plenty of excuses in our toolbox which allow us to live in our own realities for a while.  But the God of Scripture is merciful; He breaks in and confronts us with realities bigger than ourselves (such as love and death), and the Man/God Himself asks us each, “Who do you say that I am?”

This is one of the most amazing blessings of the Christian faith: God confronts.  He breaks into humanity and ushers in a new reality- the Kingdom of God.  He upturns tables, defeats death, and brings a new way of life- The Way of life, Jesus.   “How offensive,” some may say.  “No one can tell me what’s right and good.  No one can claim that Jesus is the only way- or that Christianity is what’s right.”  

We think we know best.  And this is only magnified in the teen population we work with.  We want to be the ones in control of our lives.  We think that the world revolves around us, and no one else can or should tell us that there is one thing on which everything else hinges.  The cross is offensive.   But praise be to God, Jesus came to interrupt our cycles of self-righteousness and self-trust; He came to rescue us from ourselves.  As much as we really think that we want to be left alone in the mess of our own sin and others’, God breaks in.

The “deism” which has become the sort-of religion of youth culture today hinges on the belief that God remains at a distance.  He doesn’t confront anyone; He’s really nice, He’s really big, and He’s inaccessible.  He might be on-call for when someone needs something, and sometimes He helps us feel better about ourselves, but He certainly isn’t personal.  He’s so grand and powerful, even, that he “can’t fit into any one religion.”

Although many kids have other roadblocks when considering Jesus, the avoiding, wishy-washy, non-committal attitude of the “deism” which has consumed our teens can be more dangerous than the stances of some extremists: kids are left with nothing to stand on, nothing to hope in, and a real misunderstanding (or ignorance) of who God is.  They have painted their own image onto Him, making Him into a pleasant mirage, of sorts, and in the process have lost or missed the fierce love and goodness Jesus interrupts the world with.  

So, how can we help students confront the realities of who God is and uncover the pattern of avoidance? We must dive into those areas they see as ambiguous and those they are unsure/conflicted about and allow them to point to God’s power and sovereignty.  Why is it that fearing God is a good thing?  How can fear be right and helpful?  (It can help us remember that the goodness and love we have presently in Jesus are bigger than the worst, scariest, and most horrible things we face here on Earth, etc.)  How is it that God’s goodness can be seen in both creation and destruction in the Bible?  Let us sit in the mystery and tension with our kids in some of these issues, and let us ask the questions that force us to dig through Scripture and pray for the Holy Spirit to reveal.   He is our Rock; He does not change.  And He is a personal God who confronts each one of us with invitation unto Himself.  

Avoidance.  It’s easy to do.  But how can we avoid the One who offers His hands for Thomas to see and His wounds to touch if we have seen and touched them ourselves?  I pray that He would give us wisdom and courage in entering into the lukewarm atmosphere of deism in youth culture today.

Liz Edrington is a youth minister at Christ Episcopal Church in Charlottesville, VA and will begin pursuing her Master of Arts in Counseling from Reformed Theological Seminary in July, 2012.  She is the author of 'Feast' - a quiet time book/small group devotional for teens.

Why Theology and Youth Ministry Seldom Mix

Rooted is excited to continue our partnership with The Gospel Coalition blog for a series on the state of youth ministry during the month of April.  Thanks to Collin Hansen of TGC for permission in reprinting below (originally posted here).  Check out the other articles in this series here, here, and here.

Everyone knows the stereotype of the youth minister as a big kid with an expertise in games and an affinity for creative facial hair and body piercings. Despite the stereotype, many youth pastors are passionate and intelligent. Yet youth ministry has a reputation for not doing serious theology. In the bookThe Theological Turn in Youth Ministry,Andrew Root describes a discussion about a PhD program for youth ministry at his seminary. A biblical scholar asked, "Who is going to teach the seminar on group mixers?" Root goes on to describe the perception of youth ministers as theologically "lightweight." The National Study of Youth and Religion notes, "The vast majority of teens, who call themselves Christians, haven't been well educated in religious doctrine and, therefore, really don't know what they believe." Certainly, these results, at least to some degree, reflect the typically shallow theological culture of youth ministry. Why, then, does there seem to be a gap between youth ministry and theology?

People underestimate what students can comprehend.

We live in a society where we have relegated the teen years to something of a carefree vacation, protected from consequences and responsibilities. Alex and Brett Harris challenge this notion in their book Do Hard Things. When we don't expect teens to rise to challenges, we don't teach them doctrine. However, this lack of confidence in teens has left us with an ignorant generation (or several) with regard to what the church actually believes. It is strange that we teach young people complex calculus and physics but don't think they can handle or will be interested in understanding the significance of the Trinity or atonement. Brian Cosby, in his book Giving Up Gimmicks, recalls offering a basic biblical Greek overview class to teens. He expected a handful to respond but the room couldn't fit everyone who was interested.

Youth ministry has a popularity culture.

A veteran youth minister retired after 20 years citing exhaustion. Living a perpetual popularity contest finally wore him down. Well-meaning mentors assured (or cursed) him early in his career that if the kids like you, they will come to your programs, putting him on an approval treadmill. In reality, youth ministry seems to take on a cult of personality surrounding the student pastor, perhaps more than other sectors of the church. Consequently, when so much of success in ministry seems to depend on popularity among students, we're tempted to steer away from difficult theology. When one faithfully exegetes Scripture, difficult and complex topics arise.

Churches have different expectations of youth ministries.

Some pastors view youth ministry as a necessary bother. They see youth ministry as required yet do not want it to cause them problems or drain their time. Some churches view youth ministers as entertainers and buddies, not serious ministers of God's Word. Hence, they may hire energetic young adults without theological training (this varies between denominations) to run programs and do little to invest in their theological formation. The care with which we select youth pastors is not typically on par with the process we go through to call other clergy. Often the first question a church leader has for the youth pastor is, "How many came this week?" The second one may be, "Did they have fun?"

Youth pastors just love kids and want them to meet Jesus.

Evangelistic passion among some youth pastors has meant a neglect of theology---both studying it and teaching it. We can aim for "decisions for Christ" and overlook the spiritual formation that follows conversion. It is easy to get so wrapped up in doing evangelism and relationships that little time is spent deepening our own understanding of doctrine. Given that most people who come to faith do so before they complete their teen years, a youth minister can easily take on the attitude that "students don't need deep theology, they just need Jesus." Yet presenting the gospel without a solid theology is dangerous. A youth pastor with weak theology is more susceptible to developing a messiah complex, thinkingwe need to save these students. Students who don't grasp good theology cannot articulate a faith that will stand up in college or beyond.

The egg-and-armpit relay ruined youth ministry.

Mike Yaconelli, co-founder of Youth Specialties, used to joke about the egg-and-armpit relay as a central pillar of youth ministry. He was acknowledging that youth ministry had created a culture of fun. While we might have one of the most fun jobs on the planet, it becomes burdensome to manufacture fun all the time. Attending youth ministry conventions and conferences is a bit like a cross between Disney and Mardi Gras. Despite excellent training and inspiration, the atmosphere created by the sponsors reinforces a mentality that youth ministry is all about fun. In most youth ministry resources we find the emphasis on fun and games. The founder of Young Life was famous for saying, "It's sin to bore a kid with the gospel." When we look at photos of youth groups in our churches, we typically see lots of messy games and wacky skits. Given this perception, it becomes the expectation of parents, pastors, and church leaders to see youth ministry continue in that way. In truth, we don't want to bore the kids. Theology, on the other hand, is not usually perceived as fun. So does the typical youth pastor pour time into reading theology or planning more fun programs? The answer is not so difficult when we know a parent or student is going to ask if youth group will be fun this week.

How do we close the gap between youth ministry and theology? Perhaps we first need to change the perceptions of what youth ministry is all about and what students are capable of. Then we should insist that our youth pastors are lifelong learners trained in good theology. It may take a decade or two to get there, but in the end, it will have been worth the battle.

Cameron Cole is the director of youth ministries at Cathedral Church of the Advent in Birmingham, Alabama. Dave Wright is the coordinator for youth ministries in the Episcopal Diocese of South Carolina. He blogs at Fusion Musing. Together they serve on the advisory board of Rooted: A Theology Conference for Student Ministry.

Why Do We Need Rooted?

Check out the 2012 Rooted Conference - "Adoption: The Beauty of Grace" - which will explore how the theological concept of Adoption speaks to this generation of teenagers.

Evidence of a Therapeutic View of Jesus in the Prayers of Teenagers

If you search through your church’s website, you probably won’t find this kind of language listed under “theological beliefs.” But listen closely to the prayer requests of students and evidence of a therapeutic view of God comes into focus.

In a culture that offers a different form of therapy for “whatever ails you,” can we really be surprised when a teenager’s view of God is primarily therapeutic? If you’re physically injured, you need physical therapy. If you’re emotionally distraught, you get counseling from a therapist. When life gets really hard, it only makes sense to turn to a spiritual therapist – Jesus Christ. Unfortunately this attitude toward God fits into the all-ready-too-compartmentalized lives of most American teens. Jesus falls somewhere between A.P. European History class and soccer practice as the go-to therapist who is available to listen, sympathize, and offer guidance for life’s tough challenges. He’s always there when you need him.

“Lord, please help me find a summer job.”

“God, help me to overcome depression.”

“Jesus, tell me which college I should attend.”

“God, please help my parents stop fighting.”

“Jesus, I need help to do better in school.”

“Please let me get an A!”

Are any of these prayers sacrilegious? Of course not. However, it is troubling when 80-90% of student’s prayers are for personal struggles that, if answered positively from God, would result in increased happiness. This is the litmus test for therapeutic prayers. If God flat out gave the student what he or she wants, what would be the result? If the answer is that he or she would be instantly happier, than the prayer is therapeutic in nature.

The long-term fruit of such a view of God is, ultimately, a disregard for God’s authority. Our culture loves therapists because we come to them on our own terms, they offer suggestions, and then we walk out of their office with the ability to choose to either follow their advice or not. Therapists are not authority figures. We are not compelled to obey them. This explains one of the reasons why students and even most adults are offended at the idea that God is a judge who rules over humanity. We don’t want a judge, we want someone to talk to who will sympathize with us, make us feel better about ourselves, and ultimately give us the freedom to decide what is best for ourselves. 

This is what many church and para-church student ministries implicitly teach teenagers about God through prayer. Often, in our attempt to help students understand prayer in a relevant way, we remove the “reverence” aspect of talking to God (the creator of the universe, Lord of all, judge of everything) and only focus on the humanity and gentleness of Christ (Jesus is my best friend). Could it be that Christian youth workers, parents, pastors, elders, and deacons could play an important role in combating a therapeutic view of God simply by praying in light of our full relationship with Father, Son, and Holy Spirit? What if, instead of only focusing on God’s ability to fix our problems, we broadened our prayers to include His holiness, His righteousness, and His justice? Students are listening, watching, and learning from us. May the Lord give us the grace to pray in the fullness that He desires.


Dan Marotta is in his sixth year as the High School Youth Director at Trinity Presbyterian Church in Charlottesville, VA. He is a candidate for a Master of Divinity from Denver Seminary.