Drawing upon theology and the behavioral sciences, Letsinger encourages less reliance upon institutional ministries and faculty role-modeling in favor of more relational mentoring. He concludes his work with a suggested trainin [Source: PI]. Martinson, Roland D. Max, D. Brokaw, and W. Abstract: This study sought to investigate the relationship between adolescent religiosity and parental religiosity between families where marriages were intact and those that were disrupted. It was hypothesized that adolescents who come from disrupted families, regardless of the level of discord in that family, would not reflect the religious values of their parents as well as their peers who come from intact families.
The subjects for this study were high school students who completed a questionnaire assessing their own religiosity, the perceived religiosity of their parents, and the perceived level of conflict between their parents. The results supported the main hypothesis. The results also showed a significant correlation between adolescent religiosity and perceived parental religiosity, and that adolescents are significantly less religious as a group from their mothers, but are more religious than their fathers.
Finally, the results indicated that adolescents coming from disrupted families are less religious than adolescents coming from intact homes. Petrovich, Olivera. Redmond, Dyke Harold. Abstract: This project was designed to address the need for African American Churches to develop media ministries by empowering under-utilized youth with multimedia production skills. The goal of this project was to create a model for media ministry in the Black Church which will address the development of new and positive African American images, multimedia technology production skills training and spiritual growth.
Results of this spiritually based project were evaluated by qualitative analysis instruments and shows that this model can serve as a prototype for multimedia ministry for the twenty-first century Church. Reid, Neil Waldemar. Abstract: This project proposes and implements a new model of youth ministry to nurture the personhood of urban young people between the ages of 15 and 21 in Ephesus Seventh-day Adventist Church in New York's Harlem district.
Senior youth leaders, parents, and church leaders design, implement, and evaluate 10 Bible-based lessons targeting mental, physical, and environmental issues for liberation of black youth in an urban context. The project leads to positive changes in comprehension, attitudes, and behaviors among participating young people. Roebben, Bert. Abstract: Explores possible contribution of youth ministry to a Western and radically postmodern complex of youth cultures.
Analysis of problematic aspects of identity formation of contemporary youth; Reflection on paradigms for youth ministry; Relationship between these paradigms on youth, society and church; Problem of mediatization of young people. Schoenfeld, Stuart.
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Abstract: Drawing on research by Anthony Giddens, the writer considers the implications of late modernity for Jewish family education. In traditional society, the development of self- identity was strongly influenced by stereotypical social expectations and constraints. However, in late modern society, the development of self-identity is reflexive. The social expectation is that individuals construct and reconstruct their own self-identity. Early adolescents, their families, the synagogue, and the Jewish school are struggling with a ceremony that professes faith in a culture of radical doubt and fear of ontological risks; with language that passes on a traditional identity that may be at odds with parental and adolescent reflexive identities; and with a society where claims to meaning are greeted with skepticism.
Smith, Fred Douglas, Jr. Abstract: This dissertation seeks to develop a response to the violence in the lives of contemporary African-American male youth. Violence is a public health issue because it is the leading cause of death and injury among African-American youth. It is a spiritual and religious issue because it originates in nihilism. The religious basis for violence is found in the myth of redemptive violence which claims that violence saves or at least works to solve most human problems. Four case studies trace the way in which this myth works in the lives of African-American young men.
The question this study seeks to answer is what religious education praxis can make a difference in the lives of these young men? First, a narrative theological method is used to explore how meaning is made in the lives of these young men. Second, the sociological and psychological aspects of oppression are examined as obstacles to meaning for these young men. An answer is found in a prophetic Christian religious education in which Jesus Christ is presented as an alternative model of desire and human behavior. The theoretical work of Rene Girard, Walter Wink, Theophus Smith, and Robert Hamerton-Kelly on acquisitive mimetic desire provides the theoretical structure for exploring the dynamics of violence among African-American young men and the construction of a theory of Christian religious education to inform public health and religious communities which seek to correct the misdirected quest for transcendence in the violence in African-American youth culture.
This dissertation is a functional theological exploration of human nature and history as it relates to the violent education of young African-American males over the last two hundred years. It explores this educational history by means of a metaphorical narrative theological method to undercover root metaphors that have violently shaped the lives of these young men over the centuries. It then develops a prophetic Christian religious education proposal. Vane, Jennifer and Marjorie Hatch. Alexander, Hanan A. Abstract: Faith Communities and Education, by H.
Francis and T.
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Formation of a God Representation, by C. Armstrong, Jack. Abstract: Part of a special section on the theories and principles of Catholic education. Religious educators must take contemporary culture seriously if they are to be effective in their role. Society and culture are being molded by the stories told through electronic mass media, with the result that the church is no longer one of the primary storytellers for families and youth.
Coordinators of youth ministry and directors of religious education should neither ignore the changes nor find ways to use every new piece of communications technology, instead, they should listen attentively and reflect. Suggestions on the changes that religious educators need to make in the way they approach their people and their culture are outlined.
Gibbs, Rhonda L. Thesis, Oral Roberts University. Abstract: This study addressed the issue of teaching agape to a bi- cultural group of church youth with a view to reduce racial prejudice. The research hypothesis stated that if these bi-ethnic youth are given a clear understanding and a consistent demonstration of God's agape love, then some racial prejudice will be diminished.
The project involved three groups of high school students, from different church youth groups in Tulsa, Oklahoma. The first group had six youth, the second five, and the third seven. Each group had six sessions in two weekends. The researcher led the meetings of all three groups, along with the help of several volunteers. Every session was comprised of three sections: a teaching on agape, an activity, and a workshop. A Situational Attitude Scale SAS , which had five statements with ten different attitudinal responses for each of the five statements, was administered as a pretest and posttest.
Course evaluations were collected from all the participants, and a comparison made between the pretest and posttest scores of all three groups. The results showed an increase in the posttest scores, which indicated a decrease in racial prejudice in all the participants, with the exception of one. A suggestion for doing a similar implementation of the project was that the project leader needed to develop a rapport with the youth's parents, in order to get more students to participate. A second suggestion for better implementation was to change the terms agape to a psychological term, like "unconditional positive regard," in order to take the ministry project into school systems and businesses.
This would help to reduce racial prejudice not only in the church, but in all the world.
Hahn, Todd and David Verhaagen. Hixon, David G. Abstract: This project proposes to prepare young people for important roles in a local church through a series of basic training seminars reinforced by a relationship with adult mentors. Eight youth trainees and eight adult mentors participated in the pilot program, successfully meeting the goals set by the project.
Johnson, D. Abstract: The Teen Connection project proposes that a peer counseling ministry can help to meet social, emotional, and spiritual needs of youth in the African American church. The project employs a pro-active research method to study the practice of peer counseling with African American youth. The Teen Connection project found that African American youth desire help from others, are receptive to help from peers, and are willing to be trained to help peers. Teen Connection peer counselors demonstrated their capability and willingness to become involved in responsible and challenging Christian service that ministered to the needs of their peers.
Peer counselors report positive response from peer counselees and parents, and most of them claimed that the process helped them to address their own personal needs. Khoury, Maria C. Westport, Conn. Martin, Arrold Nunn. Abstract: This project demonstrates ministry to children in social crisis through six months of structured, age-appropriate activities for African-American children between the ages of 8 and 12 in First Baptist Church Capitol Hill Nashville, Tenn.
In teaching of Christian doctrine, discussion of values, and self-esteem adventure programs, the project builds a biblical foundation for these children while enhancing their self-esteem and addressing social challenges that affect their lives. These activities expand and improve the worship experience of the children. Mette, Norbert and John Bowden. Junker-Kenny and Norbert Mette. Maryknoll, N. Myers, S. Abstract: I use an intergenerational data set that is uniquely suited to estimating the magnitude of religiosity inheritance.
Interviews with parents in and their adult offspring in address three related issues: 1 What are the effects of childhood, parental, and family influences on the religiosity of adult offspring? The results suggest that three sets of variables aid the transmission of religiosity-parental religiosity, quality of the family relationship, and traditional family structure.
One's religiosity is determined largely by the religiosity of one's parents. Although the recent experiences of adult offspring affect their religiosity, these experiences do not reduce the influence of parents and family context. Nye, Rebecca and David Hay. Parrett, Gary Allen. Thesis, Columbia University Teachers College. Abstract: This study addresses the problem of how youth ministry curriculum materials might be adapted for more effective use in a particular Korean-American congregation.
The researcher, in a decade of ministry as Pastor to Korean American teens in three large, evangelical churches, had been frustrated by materials that have not seemed culturally responsive to his students. Publishers of these materials often encourage users to customize the materials for use in their unique settings. In this study the researcher has, with the help of others, attempted to do just that. In this curriculum revision project, the researcher worked with students and adult leaders of one Korean American church Youth Group.
A revision committee of seven persons was formed to consider nine lessons of materials that were already being used for Bible studies in the Youth Group. The materials were evaluated and revised, with the aim of increasing cultural congruence for students of the group. The researcher assumed the role of "participant as observer" Merriam , The revision committee worked through the lessons in small teams and as a group, in four sessions during a one-day retreat.
The group sessions were audio-taped. The group's recommendations for revisions were given to all the Youth Group teachers, who were encouraged to consider further adaptations. Although it was not within the scope of this study to consider full implementation of the materials, teachers and committee members were consulted after two or three of the revised lessons had been taught. Data were collected through participant observation, field notes, a comparison of the curriculum documents--pre- and post-revision, and semi-structured interviews that included the use of stimulated recall.
Various types of changes were suggested through the revision committee's efforts: revisions related to quality; revisions related to time constraints, revisions related to Korean American culture, and revisions related to other aspects deemed to be part of the culture of the Youth Group. The committee members were, generally, very enthusiastic about the work they had done with the materials. However, other teachers and students did not seem to share the same levels of enthusiasm. Although some of the committee members expressed some disappointment about initial implementation efforts, none expressed any disappointment about their involvement in the project.
All spoke hopefully about continued implementation of the lessons they had revised. They were unanimous in the opinion that, through this effort, a good beginning had been made, and that similar efforts needed to continue in the ongoing life of the Youth Group. From the lessons learned in the revision effort, the researcher offers a guide for those who would attempt similar revisions related to cultural congruence.
He calls for further research in the areas of cultural congruence as it relates to individual identity, and further study of the concept of culture itself. The researcher challenges evangelical Christian educators to give more serious attention to how issues of culture affect the process of educating young people for Christ.
Sasso, Sandy Eisenberg. Abstract: By the time they reach school age, all children, with or without religious instruction, have a concept of God. Despite their desire to talk about God and their innate ability to deal with theological ideas, spiritual education is often ineffective in nurturing the religious thinking of children. This project presents three children's books. In light of current faith development theory and her own pastoral experience, the author subjects these books to critical analysis and reflection. These books provide the tools and language to enable parents, teachers, and children of all traditions to engage in religious conversation and to grow in faith.
Shire, Michael Jonathan. Abstract: This dissertation seeks to investigate the strategies used in institutions of Jewish Education to enhance religiosity and to compare the impact of those strategies across a variety of educational settings. In order to define the elements of religiosity, an analysis of Jewish thought offers a view of religiosity in which the classical Jewish sources and modern thinkers develop, express and refine the Jewish notions of religiosity.
Analysis of the data in each setting identifies the strategies used for the enhancement of religiosity and the ways in which they connect together. A comparison of the impact of the strategies in the four educational settings results in an examination of curriculum theory regarding the enhancement of religiosity. Three phases of curriculum are newly identified: Encounter, Reflection and Instruction for Religiosity.
The enhancement of religiosity is promoted through the presence of all three phases in the curriculum. The spiritual awareness found in Encounter and the verbalizations that emerge from it can lead to articulation of questions in Reflection. These questions are responded to by the Jewish context offered in Instruction for Religiosity. However the three phases of Encounter, Reflection and Instruction are not sequential but operate concurrently.
All three influence each other as Instruction can open up students for new Encounters. Reflection allows others to hear and share experiences which encourages a future disposition to such Encounters or a sensitivity that places Encounter in a Jewish context. Reflection is a crucial phase, however, in that it allows articulation of Implicit qualities of spiritual awareness to be connected to the phase of Explicit religiosity in Instruction. Stroman, William B. Abstract: This project proposes a different kind of Christian education, about practicing theology.
It seeks to provide formation, freedom, identity, justice, and hope for African-American youth. In American cities, including Washington, D. This project contends that these problems are spiritual as well as societal, making for a crisis of black faith as well as identity. For many African-Americans, hopelessness and despair have replaced faith. Zustiak, Gary. Joplin: College Press Publishing Company. Bambic, Daryl. Thesis, Mcgill University Canada. Abstract: A review of the models of religious education reveals their weaknesses and limitations.
The tension among the models and the leading theorists arises from the divergent understanding of the relationship of religion to education as well as the concept of personhood. The transcendent nature of persons is argued from both a psychological and philosophical perspective. The nature of the religious experience as well as religious development is examined in both adults and adolescents. Given the transcendent dimension of human nature, as witnessed through the religious response, it is argued that the first order activity of religious education should be the development of adolescent spirituality.
Buckeridge, John and John Allan. Nurturing Young Disciples. London: Marshall Pickering. Cohen, Steven M. All forms of Jewish education, except Sunday school, are associated with higher levels of Jewish identity in both generations. The putative effects of day school, including non-Orthodox day schools, are especially pronounced. Among adults, all forms of Jewish education, except Sunday school, are associated with lower rates of intermarriage. Coles, Robert. Boys Town, Neb. Corbitt, John H. Black Churches Reaching College Students.
Nashville, Tenn. Gamble, G. Thesis, Southwestern Baptist Theological Seminary. Abstract: Problem. This study sought to determine the differences in self-concept of selected sixth graders categorized by "church program" and "school structure. The total self-concept score was used for the comparative data. A two-way analysis of variance, with. Subsequent hypotheses also were determined by the two- way analysis of variance.
Findings and conclusions. There was no interaction between "church program" and "school structure. There was no significant difference between sixth graders who were in the youth ministry of a local church and sixth graders who were in the children's ministry of a local church.
There was no significant difference between sixth graders who were in public middle school and sixth graders who were in public elementary school. The two variables, "church program" and "school structure," were not found to affect the total self-concept of sixth graders in selected Southern Baptist churches in the State of Texas. Hale, Janice E. Nashville: Abingdon Press. Hogan, Harold E. Abstract: The author completed a thirteen-week Bible study on the biblical concept of agape love. The author explored three areas of opposite sex relationships in the context of agape love: friendship, family, and marriage.
The author utilized video clips as teaching aids. The youth showed attitudinal changes which were more consistent with the biblical teaching on agape love. Klein, Ralph W. Youth and Worship, by R Smith. Catechetical and Evangelistic Theology, by R Quere. Introduction to the Bible, by G Sayler. Reiff, Joseph T. New York: Routledge. Robinson Jr, Clyde O.
Roehlkepartain, Eugene C. Minneapolis: Search Institute. Abstract: Cease Fire! God in the Inner City, by C Johnson. Anderson, Sharon L. Thesis, University of Delaware, Newark. Abstract: The acquisition of values within the family matrix has intrigued and indeed perplexed scholars throughout history. The empirical studies that are available present conflicting and contradictory evidence regarding intergenerational value transmission.
This study examines the relationships between mothers' religious values and those of their young adult offspring, whether expression of these values can be seen in corresponding behaviors, whether there is concordance between maternal and youth religious behaviors, and whether mothers and young adults accurately perceive each others' religious values and behaviors. One hundred and twenty-five mother-youth dyads from Messiah College, a Christian liberal arts institution, and 84 mother-youth dyads from the University of Delaware completed a five-part survey designed by the researcher.
This instrument was used in a pilot study in , and reliability analyses yielded strong scores, indicating that the instruments are highly reliable. The results of the study indicated that the respondents' born-again status was the significant main effect which explained the greatest amount of variance in religious value and behavior scores. Mothers' religious value and behavior scores were generally higher than the corresponding youths' scores. All of the mothers and the youth who reported concordant born-again status with the mothers showed strong correlations between their stated religious values and behaviors.
Concordant mothers tended to accurately perceive both the religious values and behaviors of their offspring. For the discordant dyads, the youth tended to perceive the values and behaviors of the mothers more accurately than the mothers perceived the youths' values and behaviors. For the concordant pairs, the young people's religious values correlated with their perceptions of their mothers' religious values one hundred percent of the time, and the mothers' religious values were highly correlated with the mothers' perceptions of the youth values.
The mothers' and the youths' perceptions of each others' religious values did not correlate with their own religious values for the discordant pairs. Implications for theory development as well as practical implications for parents are discussed. Implications for future research are suggested. Brock, Peter ed. Abstract: Guest Editorial, by P Brock. Ban", by K Page. A Testimony, by K Rygh. Youth In Mission, by S Jeyakumar. Tamar, by S Gibbons. Youth, by M Maher.
Dudley, Roger L. Glesbrecht, Norman. Thesis, The University of Regina Canada. Abstract: The influence of parents' religious commitment, parenting support and control style and spousal agreement in parenting style on adolescents' religious commitment was examined in this study. Subjects consisted of students, 14 through 18 years of age, and their parents. The students attended a conservative evangelical high school in rural Saskatchewan. Correlations and step-wise multiple regression were used to identify the parental factors related to and predictive of adolescent religious commitment.
The following conclusions were drawn: a parenting style and spousal agreement in parenting style but not parental faith were significantly related to adolescent religious commitment, b adolescent Intrinsic commitment was significantly and positively related to and predicted by parental authoritative control and support, spousal authoritarian and permissive control agreement, and the God concepts of Forgiving and Freeing, c socially-oriented Extrinsic commitment in male adolescents was significantly and positively related to and predicted by father's and mother's permissive control, and d personally-oriented Extrinsic commitment in female adolescents was significantly and negatively related to and predicted by mother's authoritative control and support.
These categories differed significantly in parental authoritative and permissive control, support, and spousal authoritarian and permissive agreement. Greene, R. Abstract: This thesis is an attempt to move adolescents toward a personalized faith that has been examined and appropriated. Thirty-eight adolescents spent ten weeks of intensive examination of biblical truth in and out of class; they then invested one week in a missions experience.
Both the males and the females made significant gains, with the males making gains of Hoge, Dean R. Hong, Kye Ile. Abstract: A confirmation class combining instruction in basic aspects of Christian faith and orientation to elements of Korean culture, including the traditional music of samulnori, was carried out in a Korean United Methodist Church. It was based on an approach to confirmation as a process of identity formation. The project concluded with a "mission worship" led by the youth in which samulnori and other aspects of Korean culture were introduced into the confirmation service.
Evaluation consisted of written statements by the youth at a concluding retreat of parents and church members after the worship, which expressed very positive responses to the experiences. Johnson, Dale Austin. Abstract: The research examined parental and adolescent identification and interaction with regard to church- taught religious values, among a narrow sector of families white, middle-class, two-parent whose children shared the common religious experience of participation in the youth program of local, evangelical Christian church.
The intent was to more fully understand the interaction of family and church influences with regard to the religious development of young people within the sector itself, and to use the initial sector as a framework for comparisons with other sector within the realm of families influenced by local church Christian education ministry. A qualitative, interview-based research design was used to gather data from subjects, who were divided into separate sets based on the variable of the current church participation level of both the young people and their parents.
Among the conclusions resulting from the study were the following, 1 In the majority of cases the religious values identification of adolescent subjects reflected, in discernible ways, that of one or both parents. However, current patterns of such interaction varied between subject sets. Implications for ministry practice, and suggestions for further research were described. Martin, Russell Franklin. Abstract: The primary thrust of this dissertation is the development of Christian leaders, by the method of short term cross-cultural mission involvement.
The special target group consisted of Christian high school students, from northern California. Between the years of and , I was involved in a program that trained young people for such a ministry, and then led them on a short term mission to selected Latin American countries. I have drawn from the pool of teenagers who went through the program in order to establish the benefits of this ministry in the formation of their Christian leadership skills.
The inspiration for the program, as well as the details of training process are a large part of the dissertation. This allows the program to be recreated by any group willing to pursue it as a ministry. Our target group currently ranges in age from 22 to At the time of their specific involvement in the program their ages ranged from 14 to I have tracked their Christian involvement since their mission experience and have cited in detail their belief that their own Christian world-view can be traced to this specific ministry. I have also included documentation of the impact of this ministry on the team leaders, the missionaries and members of the Latin American Churches that were served, the sending Churches and the family members of these teenage missionaries.
I have especially emphasized the impact of this ministry upon me personally. This emphasis is for the purpose of inspiring others to similar ministries. The main conclusion is that the evidence builds a strong case for the value of this type of program for the development of Christian leaders and the building of the kingdom of God. The strategy is to multiply this ministry as many times as possible within my own denomination, and among any other Christian groups who will respond to the challenge.
McLaughlin, Milbrey W. Irby, and Juliet Langman. San Francisco: Jossey-Bass. Rebeck, Victoria A. Abstract: Positive Youth, by E Roehlkepartain. Continual Confirmation, by C Dudley. Samuel, Vinay , Ronald J. Sider, and C. Ren" Padilla, eds. Scalise, Charles J. Sex Education and the Church, by T. Congregational Ministries with Children, by D.
Mark , by L. Shafran, Steven. Abstract: Every school has its own character or unique personality. The research of Deal and Peterson and Sergiovanni refer to this character as the school culture determined by all the elements of a particular school. Catholic schools have common cultural traits, many with a distinctive cultural flavor. The Salesians, a religious order dedicated to youth ministry and founded by Saint John Bosco, promote a school culture based on a family environment through a holistic educational methodology.
This study describes the extent of the practice of the Salesian educational methodology and determines the characteristics of a Salesian school culture that arise from the literature. The methodology for this descriptive study was survey research augmented by qualitative data.
The researcher developed an eighty-eight item instrument based on elements of the Salesian methodology. Eight attitudes and five areas of the methodology were employed from the Salesian experts Braido, ; Stella, A representative sample of students and educators completed and returned the survey. Data were quantitatively and qualitatively analyzed to show the extent of the methodology according to the perceptions of students and educators. A three-dimensional graph was developed to visually capture the landscape of the Salesian school culture. A "landscape" structure was selected to convey the multi-faceted dimensions.
The surveys indicated that the Salesian methodology and school culture studied were strongly perceived by the students and educators. Students and educators agreed that a unique blend of components of the methodology pervade the school and create a particular "feel" within it. Recommendations included the need for an organized training program, a new written resource on the Salesian educational methodology, increased involvement by students in planning and decision-making, and an increase in emphasis of the methodology as important to preserving the school culture.
The study indicated that the educational methodology promotes a Salesian school where every member of the educative community is involved in shaping the school culture. The study also furthers the research on school culture and provides a model for Catholic schools administered by religious congregations for identifying their school culture. Walter, Clare M. Abstract: This project examines a planned discussion series for institutionalized youth who have been declared wards of the court.
Using input about their personal issues, the role of God, and faith development, from both current adolescents at Crossroad and the staff who work with them, the project identifies the most pressing issues for these young people. The discussion series addresses the concerns with residents who chose to attend. The effectiveness of the project is measured by pre- and post-interviews with participating adolescents; by an ongoing diary of conversations; and by feedback from the residents and staff at Crossroad. From this series the author hopes to explore the effects of social chaos on the development of adolescents and find means of more adequately responding to them in ministry.
Woethen, Lyndell P. Abstract: This project is aimed at a selected group of ten high school students who give evidence of spiritual maturity, and a willingness to engage in an intensive study of the history of the Bible and the hermeneutical principles for interpreting the Bible. The project will be conducted over an eight-week period. The students will read collateral readings prior to each session, and interact with a reading-discussion guide which is designed to focus attention on the specific principles to be learned. The project will be evaluated by means of a pre-test and a post-test, which will be given to those in the project group and a group of students of similar ability who will not engage in the project.
The goal of the project is to show that with proper instruction youths will become better interpreters of the Word of God. Adams, Buford H. Abstract: Creating and maintaining an effective ministry to and with teenagers is an increasingly difficult challenge for the average church. As the traditional family structure continues to change and the secular world becomes more sophisticated in its appeal, the church faces the danger of becoming irrelevant to today's young person.
In this project the biblical and psychological basis of youth ministry is examined. A youth ministry model entertaining young people is contrasted with a model that seeks to involve the teenagers themselves in ministry. A small group of senior high students on the south side of Atlanta are questioned concerning their level of spiritual commitment before and after a six-week ministry project involving them in an evangelistic outreach to other teens.
Adult evaluators give their opinion of the effectiveness of the ministry project and an outside youth ministry expert reviews the basis of the ministry model used. This model could be used by any church to effectively involve their young people in ministry projects and thus maintain a high interest level among those teens. Brunson, Jesse. Thesis, Drew University, Madison. Abstract: Celebrating African-American history and culture is an intentional study conducted by Wilson Temple United Methodist Church, Raleigh, North Carolina, teaching children ages five to eighteen, their history and culture in an attempt to motivate positive self-esteem.
The project set forth to prove through, historical, biblical and psychological documentation that western history and basic Christian education has not given African-American children positive images of themselves. It was out of this premise that the whole project was developed and conducted. The organization phases of the project brought together strong leadership from both the community and the local church into a supportive team as an advisory committee.
The committee functioned as both a support staff and a planning team for the project. Their leadership was also crucial in the development of curriculum design, teacher selection, and project and candidate evaluation. The main intent of the project was to teach children and youth historical information designed to expose them to a new dimension of the African-American story.
Thus the goal was to lift up images that did not present the African-American as one with a worthless history and a doubtful future. Therefore, the essence of the project was a celebration of the African-American spirit, and an invitation to all to come share in our celebration of life.
Calhoun, George K. Abstract: The purpose of this project was to design an education program which would enhance positive self-esteem among adolescents. Two separate studies were conducted during the project. An eight-week course for youth looked at biblical perspectives on self-esteem.
A ten-week class for parents surveyed ways to provide a positive environment within the home. Questionnaires provided before and after the studies revealed that improvement was evident. The self-esteem of youth was raised, and parenting skills of the adults were enhanced. Ellison, Christopher G. Flaugher, Dennis W. Abstract: The issue addresses the development of an approach for teaching scriptural studies to high school students that allows them to study the stories of the Bible as a source for biblical knowledge and wisdom. The research reflects nine weeks of classroom instruction in a ninth grade Old Testament class of 25 girls in all-girl Catholic school in Louisville, Kentucky, and details the instructor's educational and theological assumptions that inform his understanding of the learning process.
Survey results indicate students respond positively to a variety of teaching strategies and methods, and desire a learning environment that is controlled yet flexible to meet student needs. Hammond, J. Cole, and S. Abstract: Teen marriage may be a way of legitimately culminating a sexual relationship and attaining adult status.
Our purpose is to investigate whether the religion in which a young person was raised has an impact on the decision to marry early. Extrapolating from our findings on premarital sex as well as previous research of others, we hypothesized that Fundamentalist and Institutional Sect backgrounds produce higher rates of teen marriage. The logistic regressions indicated substantial differences in the likelihood of teen marriage by religious heritage category for male and female Whites, but not for female African-Americans. Using mainline Protestants as the comparison group, we find that young Whites with Fundamentalist and Sect-like backgrounds are much more likely to marry by age 19, while Catholics and non-Christians are significantly less likely to marry early.
These differences persist even when controlling for geographic factors, parental and family characteristics, church attendance, and expectations for adult roles. Harrison, Thomas F. Abstract: The purpose of this project was to foster spiritual growth that leads to church involvement among middle school youth.
A curriculum was designed that consisted of eleven discipleship training sessions. These discipleship training sessions took place weekly. To determine the effectiveness of the program, the experimental research method was used. The group of middle school youth who participated in the discipleship training program achieved significant changes in spiritual growth.
Herzbrun, Michael B. Abstract: Examined the relationship among a sample of Jewish adolescents 75 males and 47 females between father's religious communication and father's support the predictor variables and religious consensus the outcome variable. Among sons of traditional fathers, a strong religious consensus correlated with father's emotional support, but was not affected by father's religious communication; the opposite was true for correlations among sons of religiously liberal fathers. Father's denominational affiliation had no mediating effects for daughters.
Abstract: Studies church involvement of young adults in Presbyterian churches. Influence of early religious socialization; Cultural broadening during college years; Liberalization of beliefs; Religious beliefs; Commitment of people with conservative beliefs; Adult family experiences. McQueen, Malcolm L. Abstract: Confirmation has been an integral part of Christian nurture and faith formation of adolescent youth in the Presbyterian Church USA.
Most confirmation experiences involve youth in early adolescence. Yet studies indicate these same youth often "drop out" of the church years later. This dissertation is an attempt to answer this question and seek an educational approach to help a confirmation experience be more effective.
The approach used is one developed by Christian educator Thomas Groome and is known as "shared Christian praxis. Olson, Daniel V. Ryan, Cynthia G. Abstract: This project is a pastoral care response to the issue of teenage depression and despair which is the root cause of many of the confusing acting-out behaviors exhibited by teens and also is at the base of much of adolescent inner pain and turmoil. This project is an attempt for the church to utilize its theology of hope, its use of mystery and ritual and its sense of identity and other resources to prevent teenage depression and despair.
This project includes a support group for 9th and 10th graders at First United Methodist Church of Graham, Texas, which met five times for confidential sharing, peer feedback, education about depression and spiritual reflection. Smit, Harvey A. Abstract: Listen to Them: Teens want to worship. Why don't they? Debunking the Stereotypes: Understanding the adolescents in our churches, by G Stronks. Way to Worship! Blending Voices: Making "their" music part of "our" worship, by J Ippel.
Adolescens: A conversation with the worship demon, by R Vorsteeg. The Psychedelic Deacon, by J Schaap. Yake, John C. Abstract: The study evaluates the potential of the COR retreat Christ in Others Retreat to evangelize young people, seventeen to twenty-one years of age. COR is a three-day experience of Christian living, popular with youth, but which has not been critically examined in the church. A school-based COR was analyzed for its ability to enhance faith development using the faith development research instruments derived from the faith development theory of Dr James Fowler.
Results: COR has potential to transform the aspects of faith development theory, nurturing and supporting adolescent faith development, primarily Fowler's stage three, synthetic-conventional faith. Alfano, Leslee A. Abstract: This report describes the experience of an intergenerational group of older children, ages eleven to thirteen, and adults of various ages who gathered to explore faith and life questions as a means of theological reflection. Phenomenological and qualitative research methodology formed the framework of study, guided by perspectives of grounded research and symbolic interactionism.
Results identify principles for the development of this intergenerational group. The study concludes that the emergence of a sense of shared faith journey narrowed the gap of expected differences between generations and increased appreciation for an exchange of faith and life insights between generations.
Hyde, Ricky L. Abstract: The primary goal of this project was to include and increase the involvement of children grades one through six in corporate worship services. Both children and adults were educated on the faith development and worship capabilities of children in the corporate worship setting. Biblical and psychological research was used to formulate sermons, worship manuals, and aids.
A worship committee comprised of adults and children planned and evaluated a corporate worship service to reflect the goals. The worship committee and the author concluded that children are capable of and benefit from worshiping with adults. Jackson, William J. Abstract: The purpose of this research was to lead a representative group of triethnic youth, grades six through twelve, in Garden Villas Baptist Church, Houston, Texas, into a Christian covenant relationship. The concept of "covenant" was examined, as were factors which inhibited or enhanced relationships.
Methodology relied heavily upon activities appropriate for youth: worksheets, role play, skit, video, and team work. Youth developed a statement of relationship to which they subscribed in a formal "covenant ceremony. Keith Lucas, Alan. Abstract: Presents observations on the role of religion in the treatment of troubled children and adolescents. The importance of showing children love and answering their questions honestly is stressed. Examples from the author's experience are presented.
Max, Dana Allen. Abstract: Many studies have been conducted that have shown a strong and positive correlation between adolescent religiosity and parental religiosity. All of these studies, however, have either limited their subjects to intact families, or ignored marital status as a variable that might affect the relationship between these variables.
Given the dramatic increase of marital disruption over the last few decades, and the negative effects marital disruption and interparental discord appear to have on children, these variables were included in a study on religious values. A final sample of high school students from one private and two public high schools were surveyed. The students completed a questionnaire that asked for demographic information and then assessed adolescent religiosity, parental religiosity, and the level of interparental discord. It was hypothesized that the correlation between adolescent religiosity and parental religiosity is significantly stronger in adolescents from intact families than in adolescents from disrupted families.
The data was analyzed using partial correlations to eliminate the effects of interparental discord. These correlations were then compared using a Z transformation. The main hypothesis was supported. Moreover, female adolescents were found to be more religious than male adolescents, and adolescents perceived their mothers to be more religious than their fathers.
Maternal religiosity and paternal religiosity were equally correlated with adolescent religiosity, regardless of the gender of the adolescent. While adolescent religiosity was found to be significantly and positively correlated to parental religiosity, adolescents were also found to be significantly less religious than their mothers, but significantly more religious than their fathers. Parents whose marriages had been disrupted were significantly less religious than parents whose marriages were still intact, and adolescents from disrupted families were also found to be less religious than adolescents from intact homes.
Although it is difficult to definitively interpret these findings, the results could support an object relations view of religious development. The theoretical interpretation would suggest that corresponding to the external split in the parental pair, the internal God-images, which are based on early life experiences with both parents, are also split or somehow damaged. McElroy, Robert.
Abstract: The African-American church is experiencing great difficulty in reaching and keeping its youth involved in the church. Project participants consisted of African-American church and high school youths offering personal views of their world and issues of concern, utilizing open forums and survey forms. The revealing data offered and the high levels of interest displayed during the study revealed that they have many good ideas to share and desire greater dialogue with the church.
These findings strongly suggest that including youth representatives in ministry planning could result in more appealing youth programs. McLendon, Ronald P. Abstract: The three project goals focused on helping parents nurture the faith of their newly converted children by meeting the physical and spiritual needs of their children.
The first goal was to develop an instrument which would determine if a select group of parents were meeting the spiritual needs of their children. The second goal was to develop a structured program which would enable parents to meet the spiritual needs of their children. The third goal was to enlist and train ten to twelve people who would commit to meeting the spiritual needs of their developing children.
Ten people completed the course of study to help equip them to nurture their children's faith. As a result of the course, the parents showed a 12 per cent improvement in nurturing knowledge and ability. O'Malley, W. Abstract: Looks at masculine and feminine differences and suggests ways in which the church could function as a rite of passage to manhood for adolescent boys. What the Catholic ministry can do to save the Christian male's spirituality from atrophy; Male and female aspects of God and the church.
Rodriguez Rasmussen, Olga. Abstract: The theses of this project were to develop a high school curriculum to preserve Salesian spirituality, and that Thomas Groome's method of shared praxis is an appropriate pedagogy for teaching youth and engaging them in dialogue with Salesian spirituality. Volume 1 is a narrative description of the project, volume 2 the curriculum. A high school curriculum was developed using Groome's method of shared Christian praxis to pass on the spirituality of the Order of Visitation.
The curriculum was field-tested by two Visitation schools and deemed successful. It is the first phase of a long-range project dedicated to preserving Salesian spirituality. Spickard, Paul A. Lanham: University Press of America. Arriaga, Jose Jesus. Thesis, The Catholic University of America. Abstract: The increasing presence of young Catholic Hispanics in the metropolitan area of Washington, D. Confronted by different cultures and different religious groups, many young Hispanics face problems of self-identity, as individuals, as immigrants, and as Christians.
I shared this article with three of my children that fit the millennial demographic. They quickly responded to many aspects of this article, concurring that they do see things differently than previous generations. What is important to this younger group of Church members is not to rebel against their parents or Church, but to be heard, accepted, acknowledged. I was pleased to hear how open and in unison they were when they listened to this podcast.
I also shared it with my LDS Institute faculty as this is our target audience. I am anxious to get their response. It has allowed me to think differently about how I approach my lessons and discussions. The article was well presented and fair to all generations. I appreciate the chance to learn and become a better person within this Church.
Fascinating article. These concepts help me understand my own millennial children better. I definitely see the outlined values on display in their lives. I also wonder how much of the attitude shift away from churches in general simply reflects current technological and economic realities. Many people from earlier generations held to churches and fraternal organizations because they offered strong pathways to social and professional advancement, and were major nodes in the social network fabric of the day. Millennials are the first generation to grow up in a world where a significant portion of social and professional advancement is available through online means.
So it should not be surprising to see some dilution among the millennial generation. Fantastic article! Outside of the purely educational aspect, the way we teach from primary forward needs to be changed. I came to the know the truth…. The difference is this is the true church… And until someone is converted and completely converted to the truth all the murmuring and complaining and demanding of special-needs will not solve it!
They will go back out into the world and learn the hard way… in the mean time we just have to love them and tell them because we love them we expect more from them! I couldnt agree more with you! Where were our parents in disciplining us?! WE want to hear were correct and everyone else is wrong, and its hard for me to see how the millinials can be catered to in church and not walk a dangerous line of apostasy. What really is needed is love… love love love. Love at church, and love and open discussion at home.
Parents need to be willing to talk about these risky topics at home with their kids and talk about it factually but just covered in love and charity. Millennials need to learn its ok to be wrong, its ok to be imperfect and its ok not know everything, and all this does not start at church but it still needs to be demonstrated , but at home. Parents even if your kids are all older and moved out need to see Christ with their parents and their parents with Christ.
They need that kind of example and charity from people they know and love. The answer is not cater to my generation, but help them see and know Christ personally… that will change their perspective and motive for coming to church… they will finally come because they love Christ more than themselves. Great start to a much needed conversation. I do have a couple of points that I feel are important. Also, the idea that Millenials have a lower level of general knowledge… while it is true that Millenials tend to know fewer facts i. In Columbus sailed the ocean blue , they are exceptional at research give them 2 hours and they can have a researched PowerPoint on the life and times of Christopher Columbus.
Contemporary assessment is moving away from memorization and towards logic and research. Furthermore, Millenials are the most educated generation to live in this country in its history. Finally, it is important to add that the Millennial cohort is the most diverse cohort race, ethnicity, sexual and gender identities, dual incomes vs SAHM, etc. Sports, the great unifier…. It is an attempt yet another to dismantle moral behavior rules to include a generations, the false understanding in this article is that religion adapts to people while in fact religion is about having the pillars and strong values to hold on to.
Personally i have always believed that it is ok to have people leave if they disagree. We cannot be galloping thru time changing religion for each generation. Ordinances are meant for people who are ready for them and can fulfill the promises they made. Church is not to accommodate changing moral standards. Leaving church in droves as a protest is OK. It is free agency. Eventually before death most people have a epiphany and suddenly those rules take on another meaning. I think he is simply inviting church leaders to understand the perspective of many millinials a little better.
In my opinion it is mostly us, the millinials that need to mature and change. Understanding the beliefs that many millinials currently hold can give leaders a better idea of what they need to address and how they can help millinials be successful. I love how he invites leaders to prayerfully determine ways they can address millinials better. I also agree that we can do better at not judging others, but it is more important to remember what Elder Bednar has said about not getting offended. There are also some things in the church that tend to be more cultural and traditional than doctrinal.
The prophets and apostles are constantly trying to address this. We can break down traditions that are less doctrinally focused and build up patterns of organization given to us directly by God. I agree with everything you said in your comment. I just wanted to indicate that in my opinion Ryan is trying to promote understanding, not a change in doctrine. Hopefully this article can be used to make a positive impact and not and excuse for millinials to demand doctrinal effecting changes.
Gathering the NeXt Generation: Essays on the Formation and Ministry of GenX Priests
The Church the Apostles know and apply and teach principles adapted to the concerns you raised. I was born in I also happen to be a primary school teacher, and so tend to focus my attention on people understanding things. But even then, the Church has been emphasizing self-reliance principles as a direct prerequisite to spiritual development, including both temporal and spiritual self-reliance. I maintain that it is a matter of membership catching up to and sustaining what is being taught. But I see your point in the gap between the perceived needs and our people, and the perceived abilities to rise up and meet them.
Now, I know about inequalities. In fact, teaching merely consists in providing an learning-friendly environment. We must help them recognize the blessings obeying the commandments bring. Is obeying the commandments making you happier than not? If yes, how? As for having a voice…. PS: inclusion vs shame culture aka judgement: again, an issue that comes from members, not the structure. PPS: If I understand correctly, your message is mainly addressed to prior generations now serving in the church locally, which means that we mostly agree. Well I may be the only nay-sayer to this article.
I do not have the academic or professional credentials of the author, but I disagree with several of the conclusions here. The greatest commandment is to Love God and obedience to His law is a primary display of that love. Millennials may not think that personal morality or rules are a good motivation, but this is not a difference of opinion, it is just incorrect thinking.. We have been thoroughly commanded in scripture to preach repentance in our meetings and follow the instruction of the spirit.
These are not just mormon culture differences, a lot of the philosophical differences cited in this article are questions of correct thinking vs incorrect thinking. We invite people of all ages and all world cultures to follow the same pattern that was established with ancient saints, search ponder pray and be loyal to the answer God gives you. All the rest of this pandering to the philosophies of men should be solely driven by the inclination and sensitivities of the spirit, not soft science studies.
Im also an older millennial and I agree with you whole heartedly… I didnt feel all that great inside reading this article, infact, i think this article scared me. I cant help but feeling some not all the ideas in this article walk a dangerous line. We just need to love like crazy..
Love them us with Christ like love, and they will be drawn to the gospel like moths to a wonderful and radiant light. I would just like to say, Amen, to that! Diluting the doctrine given us by The Lord is the way that led that led generations in the Book of Mormon to destruction. Some of the young people I have met at church are just lovely, spiritual, and caring, but lackadaisical in being organised in their lives and not taking responsibility for themselves.
They are not judgemental, they will just walk away if they are unhappy. Those who have a deep testimony of having the Holy Spirit, have stronger ties to the church. However I think we should all be following their example of being caring and kind and non judgemental, and support them whichever way we can. The answer is in the question. After all, the rules are not made by the church leaders, but by our living, loving Heavenly Father. I think the intent of this article is to help leaders, especially Boomers and GenXers, to realize that just because we think a certain way, that may not be true of some of our younger members.
Understanding the differences in generational thinking can help us be more empathetic and avoid assumptions that lead to false conclusions and misguided attempts. But labels can hurt, too. I notice that lately, the term millennial is more often used as a rolled up newspaper to smack people on the nose than it is as a way to build understanding and empathy. It is a criticism! Everyone has a lot more complexity and depth than any label can possibly reflect. We always need to respect that, and recognize that each of us has an eternal, divine nature that far transcends what generation, country and even family we were born into.
He has a lot in common with the attributes listed in the article. Brigham Young, on the other hand, definitely a greatest generation guy. The organizations of the church are only as good as the people on charge of them, which is why people feel more comfortable in one ward versus another, for example if one relief society leadership is more outgoing than another. Those leaving because of hypocracy are leaving because they see the rest of the members preach our values and our guidelines, and proceed to knowingly break them, as well as judge others for doing the same.
Not the church. Stephanie, This is exactly the point the author is trying to communicate. There is no call for change from the Church, just the culture we create in each ward. I love this. Thank you so much for posting. I just have a couple comments on some things that have been in the comments. However, I feel betrayed on a very personal level to have learned about Joseph Smith so many times in church and to think of him one way and then to have the essays come out which show his life differently.
It would have been so easy to include the multiple wives in videos, to have discussions in lessons about translating the Book of Mormon and what it was like. Instead I feel blind sighted by things that are true that were never included in lessons by the church. Also, living the gospel is hard. It takes effort and work. My desire for people to be more genuine is for speakers and lessons to include more real life examples of how trials are actually hard and how you got through them. That is much more inspiring than calls to repentance as someone mentioned.
Inspire change for the better. People is one thing, but we have a history of people without the authority to do so calling a person to repentance. There are studies that back me up. It will do little to inspire change. I would like my peers to treat me like peers, to have the church be one and have us call to change together. You have no authority to call me to repentance. I just want you to realize that no one is better than any one else. We all have the same blessings and promises with god.
We could go a long way in accepting those different from us, who are sinning or who have doubts. We are all children of god. And as far as women in the church go, there are a lot of improvements we could make in the culture of the church that would help a lot and are long overdue. I believe God runs this church and he will run it as he wants. However, we need to ask for more revelation. I know. Leading Saints, I would have to disagree about you suggesting that this article is not asking the Church to change.
For example, when you suggest in the article about a woman attending PEC and bishopric meeting as a good change, I would disagree. I believe the ward in California you cited was not following the Handbook. The one exception I have seen is the Relief Society President is invited to attend for certain matters. When you suggest that one method would be to cite other sources beside scriptures and conference talks in our teaching and talks as a way to change, this goes against the counsel of the Prophets and Apostles.
This is not a tradition that someone came up with on a whim rather it is counsel from a Prophet. Where I do agree with the article is the need for change in methods, but I believe that Heavenly Father and Christ have that handled and will tell the Prophet and Apostles and local leaders what methods to change and when.
Great comment! Thank you! Ryan stated he is not asking the Church to change doctrine but some subtle practices linked to tradition and culture including who attends what meetings could possibly change. Handbook 2 suggests that the following people can participate in bishopric meeting: Bishopric, ward clerk, ward executive secretary, and others as invited.
During my time as bishop I often invited the Relief Society president into our bishopric meetings to gain a better perspective of the concerns in the Relief Society. This article is a critique of tradition and culture which is rarely linked to policy in official handbooks. I love this conversation. Ryan brought up an issue in the Church to challenge us to think and promote dialogue. Personally I feel that an anchor in all of our lives needs to be a personal relationship with the Godhead and a testimony that the Book of Mormon is the word of God.
Ryan, very interesting insights into the thinking of a group I constantly strive to understand. I would like to read an equally thoughtful essay on how Millennials can serve and bless and help the church. They are seeking to bless. I read no articles on the elderly or baby boomers demanding that their needs be understood and met. Every group has felt like you describe at some point in their life, and those who have sought to know and become like Christ have eventually come to themselves, forgotten themselves, and gotten to work serving others.
One characteristic of the young is that they like to be part of a cause greater than themselves. Many have gotten busy serving that cause — building the kingdom of God, that the kingdom of heaven may come. They have forgotten themselves and their demands and self focus. I beleive that is the true need of any LDS of any age.
Great article…. Women are not ready to leave the church physically, they hold families together, they work in the church, contribute with their time and energy, yet many have left emotionally. There is a bigger and bigger gap the way women feel empowered, valued and listened to in the church due to women being highly educated, working, making decisions and being independent.
I have dealt with Millennials primarily in a non church setting, more as an employer. It is time that Millennials quit putting the blame for their lack of faith on generations that have gone before and sacrificed everything for their faith and start taking responsibility for themselves and learn how to do a little sacrificing themselves. This article makes some great observations about many of the millennial generation.
What I find interesting about this article is that it places the responsibility on the Church for keeping this generation engaged in activity. While there is definitely some part there, the real responsibility of our children has always laid upon the parents and the prophets have been emphasizing this for generations. God is omniscient and gives ample warning for coming times, usually several years in advance.
This process of generations we see today in the millennials is recorded in Mosiah and Alma—from the time of Alma the Elder to the generations directly after Alma the Younger. How was it handled? Alma 5 is a great place to look. While there will always casualties in this mortal journey due to the gift of Agency, applying true principles can only always be the lasting solution for any situation.
This article was off the mark. There is no millennial generation except for the standards that parents created for their kids. This need for every child to feel safe and his or her feelings protected! This group wants protection but also wants to tell me how I should protect them. There will come a time when they need to grow up parents die,they have a child of their own, or become abandoned by their peers. If you have ever seen the movie SLC Punk, the end of the movie demonstrates exactly this point. Now, I do agree that the leadership of the Church is a little out of touch with modern times and the tools needed to teach those that are not scriptorial geniuses , myself included.
You can disagree and sit down with the Bishop or Stake President and discuss your differences. You can even write the General Authorities with the questions you might have about the Church.
See a Problem?
Certainly something to think about and be aware of. I am with several of the commenters in that God and Christ are at the head of the church and pass their knowledge on to the Prophet. Changing the Church to suit this generation sounds dangerous to me. What if the next generation is even more disengaged?
Does the Church again change to suit them? God states that He is the same today as he was yesterday and the same as he will be tomorrow. The passing whims of a generation should not change the Gospel in any way. I feel that the Church is always looking for ways to help its members feel included. Look at all they have developed and taken part in to help gay members feel included.
I agree! There will always be rules in this world. Everyone, including Millenials, needs to learn to live with them. I do appreciate and respect all of the research, time and dedication spent by the author of this mind opening article. This is Ryan Gottfredson, the author of the article. I appreciate your thoughtful comment. But, I do want do bring up a common misunderstanding about the article.
Nowhere in my article do I suggest that the church change to cater to Millennials. It is important to keep in mind that the church has always changed things to better reach and engage different demographic groups amongst its members. So, the article is designed to get us to think about how we prevent Millennials from leaving the church, and I think there are a wide variety of small changes that the church and its local leaders could make to better engage and retain Millennials.
If Millennials are more likely to leave the church than other demographic groups, why would we not do these things if they would help to retain them? We are adults with jobs, families, homes and children. I am a millennial. I am well educated, my husband is well educated. We were trained to be critical thinkers, to evaluate sources, to know that not everything you hear and read is the truth.
We came of age with the internet, we learned how much misinformation is present in the world. Do you know what is not new to older generations? Being distrusful and critical of the next generation. However, I feel there are three aspects of your post that deserve a response. I hope you realize that I am only taking the time to do this in the hopes that it will be of value to you. But I do know who the world classifies as Millennials as all five of our children fall in to that generational category.
The first aspect of your post that I would comment on is your insistence on being considered an adult. Christ even spoke to his apostles calling them children. I am probably 30 years your senior and I still consider myself as a child to God. Second, your comment about being a critical thinker and discussing your education in academic terms is concerning to me. I graduated summa cum laude and was valedictorian of my undergraduate school. I have done research in physical chemistry, biochemistry, immunology, nephrology, and endocrinology. Nevertheless, I would be frightened to call myself a critical thinker.
The knowledge and intelligence that really matters comes by study coupled with faith and confirmed by the Holy Ghost. Finally, you got your last point backward. The rising generation always distrusts the older generation more than the other way around. We do worry about the rising generation, because since the Great Depression, life has continued to be easier from a socioeconomic standpoint and the amount of leisure time available than the previous generation. As I mentioned in my first post, there are many many exceptions, but in my conversations with individuals in the church that are struggling with their faith, in the vast majority of cases, the individual has not put forth the effort to truly sacrifice to obtain the knowledge and faith that we need to survive the ever-present onslaught of trials to our faith.
I sense that there are a fair number of people that underestimate how deeply we need to be tried to be purged as gold and silver. Sanctification comes at a very high cost, but it is worth every bit of that cost. The church is going to have to learn and live the gospel better if we want to keep Millennials and their successors engaged. All generations are part of a vital and dynamic ward family. The millennial and generation Z are reached and influenced through technology and social media websites.
In some sense they may circumvent the communication channels with which older generations are comfortable. Christ went to the sea shore to teach. His organization and disciples attracted and taught many who were not being reached by the traditional Jewish church. Christ also taught in the synagogues and the temple.
For our family to be more cohesive, we might all learn to embrace improved technologies and channels and traditional ones. Our ward families must be inclusive — welcoming and reaching out to all generations and imparting the Word of God continually without any respect of persons. Alma Our leaders are prophetic and their initiatives embrace the needs of all generations.
The youth are encouraged to be active in family history work. The self-reliance programs are multi-generational. There is no generational bias in these church programs. The suggestion by brother Gottfredson to invite millennials to attend leadership meetings is great.
The metrics around retention will sharpen my focus in my fasting, prayers, service and fellowshipping. Thank you. We all love President Monson. As a young bishop, his ward had 87 widows and later he not only attended, but spoke at each of their funeral services. How telling is that?
Now think anachronistically. His service was so compassionate that they embraced his love. What a wonderful example! So Annie, at least you know what you will be like in a few years. The amazing thing is, they usually end up in the same place. The first has to do with what I want from mortality and eternity. A few personal experiences have confirmed the validity of these things, despite continuing doubts and skepticism about some particulars.
These concrete innovations have changed us older generations, but they are not a part of our core childhood makeup. For Millennials, they are core and key. These kids think differently and get answers differently. If we dance around that, we are wasting our time. I love the idea of a regular Sunday class dealing with historical issues and other difficult topics. GenXer here. I have friends and family my age who have left the LDS faith. Their reasons include:. What we need to do is give people off all ages a chance to feel and experience the spirit.
On one occasion I was asked to chaperone a youth dance.