In the Drama of your youth Ministry, does God have a speaking part?

Have a think about this for a moment…. Where is God speaking to you through your youthwork practice?

Might it be easy before, or after, but what about through and in midst of it all?

This post will look at how God speaks, Biblically, divine action and then what it might mean for God to speak through our practices of youth ministry. For those who have a memory for these things, this is the post that i was about to write a few weeks ago, after writing this one in which i started the conversation on conversation, speaking and their lack of mention in youth ministry writing. So this is a long awaited part 2…

So, Starting with God speaking. How does this happen?

It might be too extreme to say that God only acts through communication, as Vanhoozer suggests in Faith, Speaking and Understanding (2014) but it is as equally fair to say that the Biblical God does an awful lot of speaking to his created humans, whether that is directly – to Adam, Eve, to Noah, to Abraham, about leaving his home, and crucially in a lengthy dialogue over the destination of Sodom (Genesis 18) . God who speaks to Moses, to Eli, Samuel and David, through Angels who pass on his messages, and ultimately in the communicative act of sending Jesus into the world, to communicate God in person, speaking, acting and communicating God in this one location. And where Jesus does more that speak, he communicates through action, non action, miracle, question, parable and behaviour. ¹

but looking at google, and images, it looks as if God only speaks through sunsets,

silence and reflection and prayer. But God in the bible seems much more practical and conversation than that…

So does God continue to speak?

And if so, where, when and how might God be speaking through your youthwork practice? and who to?

Is God saying something when the ‘numbers are down?’ or up? Is God saying something through the disturbance by a young person? is God saying something when the group reacts to a local poverty issue? is God saying something when people leave? Is God speaking through the young people themselves?

For so long the model of youthwork has been the key. Having the right motivated by faith – might be considered theological practice (Ward, 1997) , but God is no Model, or strategy or even process. God is first of all community and second of all communicative. But models of community might be overstepping the mark, trying to emulate being like God by a community orientated approach and we could get tied up in circles trying to make a practice model itself on community for the sake of a theological perspective. But we could be accused of trying our best, or too hard to find the right model, instead of being open and creating opportunities for God to speak in the present in what is going on in the youth work practice.

Of course it may be particularly important to ask where God has spoken in the past, how God speaks and what it might be that God is likely to say, and with that maybe comes developing a kind of biblical intuition into the way (s) of the speaking God. The God who provokes his own people that theyre not worshipping properly, the God who welcomes children, the God who has high ideals, the God who guides through the wilderness and who sets people free – the God who speaks to his people through it all, what might that God be saying to you?

Yet strangely, how often might we stop and reflect on where God is speaking through our practices – What is God saying to you about the young people you met last night on the streets – what might God be provoking you with what they say? what story is the parable of tonights youth work, this afternoons mentoring session, or this mornings classroom activity. As reflective practitioners, and theological reflective practitioners, God might be trying to speak to us more that we might think.

Discovering the divine action of God and our relationship to the divine action of God in human practices is one of the key questions that Andrew Root wrestles with in ‘The Theological Turn in Youth Ministry’ , his wrestling continues in ‘Faith Formation’ . However, thinking through the divine action of God, is a topic barely considered in UK youth ministry, at least not the books I have seen. It makes something of an appearance in practical theology, but even then the relationship between human action and theology is the most common, not necessarily what is means that God as communicative agency is the theological perspective overall. So – where might God be speaking through your youthwork practices? – and how might we be open to God speaking through our own actions, and there being ongoing participation in the divine acts of God, on our part too.

So, lets ask the question more often – where is God continuing to speak in and through your actions, in and through the actions of others and in and through the interactions between others in your youthwork practice?

If we take the metaphor of the theatre as one that is plausible, then we might act along with Jesus incarnate on the stage, performing an improvised drama with the script, trinity, church and eschatology as guide, and be in response the similarly ongoing prompting and directing by God². We do not act alone, God acts and prompts in this way in the present. Through our ministry and in it, speaking and directing, and going ahead to prepare the stage for the drama of our obedience.

It is only one metaphor, but in a way it encapsulates how were are both free to act and responsive to act, obedience and yet attempting to participate in something larger than ourselves. And where God is in the ongoing, the present, not just a model to copy, or an ideal to aspire – but a character in the ongoing drama that is prompting in the very midst.

The Bible depicts the living God, the Holy Author acting as an agent in our midst (Vanhoozer, 2014, p481)

Where does God continue to speak in youth ministry? In your ministry with young people? From the midst, from the action, and in the action itself. God as the Holy Author prompts and directs the drama towards redemptive purposes, edging and nudging along. Its our job to be open to hearing, improvise and take up the challenges of those nudges.

For Andrew Root, Ministry or being ministered to is one key aspect of participating in divine action (Faith Formation, 2017, p201), I might suggest that divine action is in the communication of God and his divine action is in communication, and yes, we do communicate the Love of God through the acts of ministry and being ministered too – but it is also about hearing God in the midst and responding in the moment to the prompts to act in a loving way, strategic ministry might not be as loving as the in the moment prompt to take a risk and do the most loving, caring compassionate thing in that moment, despite the risks to reputation. It might be seen as ministry, but if God acts in the present, then it is present obedience and in the moment love, generosity, mercy, forgiveness, hope that might be the moment where God is also at work. And that might be when we see God at work through young people as they do these things. Additionally,

Where might God be speaking in your youth ministry? – Might be where young people are being prompted by God to be ministers…

References

Root, Andrew, Faith Formation, 2017

Vanhoozer, Kevin, Remythologising Theology, 2012

Vanhoozer, Kevin, Faith Speaking Understanding, 2014

Vander Lugt, Living Theodrama, 2016

Ward, Pete, Youthwork and the Mission of God, 1997 (others propose models too, Doug Fields, Steve Griffiths, Richard Passmore)

¹For a detailed look at the communicative agency of God, from a Biblical perspective – do engage with Kevin Vanhoozers, Remythologising Theology (2014)

²Vander Lugt (2014) suggests that there are a number of factors, these included, that human actors use to be guided in their performance, though ultimately there is much improvisation.

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Should churches view young people as ministers?

What shall we do with young people when they grow out of messy church?

How do we integrate young people into the life of the church?

We do really great childrens work, but youths..?

These are three of the most common questions that I hear on a regular basis from church leaders and congregations in regard to a church working with young people.

I wouldnt say from the outset that there is a magic answer to solve all of these particular questions. however I do think that there is a game to be raised when it comes to thinking about how churches think of young people, which may be a start.

There has been notable advances in recent times at churches starting to use terms like ‘learning from children and young people’ rather than ‘teaching them’ and these are creditable. A shift to more child and young person centered education methods (though espoused in the 1960’s in Sunday school unions¹) have put specific young people at the forefront of curriculum design, rather than external programmes, again, all positive. So how young people are regarded in churches is a big deal. As you may know I have written before on the different attitudes that are had in regard to young people, from them ‘not being ready’, to being ‘aliens’, ‘scary’ or too precious and wrapped up in cotton wool – all of these attitudes are featured in this post : young people as saints of the present, not church of the future . In this post, I reflected further on young people being seen as theologians and using some of the themes within adolescent development, think about how their theological reflection changes. More often than not implicit messages like ‘you’re not ready’ or ‘you dont know enough’ are put as barriers to young peoples perception, and many of these are projections, fears and attempts to maintain control.

But, if youth ministry, is all about Ministry – why not conceive the idea, or permeate the concept, that young people have a Ministry and this is what the church is to enable to develop and flourish?

When I say ‘ministry’ , i don’t mean that they get to be underpaid, undervalued and be lumped with a whole load of initiatives and administration for little thanks…what I  mean, what if young people were thought of, not as followers, disciples or ‘a group’ – but as Ministers of the gospel? But i do mean called, and prompted and hear the voice of God in the midst towards acts of ministry.

Would churches, sunday schools, messy churches and youth fellowships be transformed if their primary task was to discover and enable the ministry of young people to occur – rather that be bent on programmes, learning, containment, safety and entertainment? 

What if each young person has a ministry to give to the local church, to the local community that needs awakening, acknowledging, and then using to its full potential? 

I hazard a guess at yes. What if, as I suggested in my previous post. Youth Ministry was about the ministry of young people – and not the ministry of adults teaching at young people?

One of the sad truths is that for many in their churches, many adults, they have pottered along in churches for such a long time and not realise or have their own ministry recognised, because it hasnt fit with the norm. Only the other day someone in a church suggested to me that they felt passionate about litter, and the environment, and they aged post retirement had discovered a real new passion for this, but I wonder even if it was suggested how ‘ the environment’ might become a church’s overall mandate – for some it does and there are eco churches – but my point is that for many even in churches their ministry goes unnoticed and they are put onto rotas, leadership and organisation.The trouble is is then to ask questions about how young people might be ministers is to do so possibly in cultures where what determines ministry is already set.

So lets open it up a bit.

Starting with Andrew Root. For, though I have on many occasions in previous blogs talked about developing young people as ‘performers of the Gospel’ within churches and communities, it is Andrew Root, in Faith Formation who put forward, for me, the concept of young people as Ministers. In Faith Formation, one of the main thrusts of of Root is to ask ;what is faith? and ‘how is faith formed’ and though not always specifically related to young people, he highlights the issues created in practices of MTD youth Ministry stating that faith it seems has been more about an addition to life, rather that , as he suggests, a deduction within life. A Calling out of the material towards the sacrificial. a discovery of the ‘in christ’ of Faith- and what that might mean to be active in the same faith of Christ. stating:

We become like God by sharing in Gods energy, which we do by joining God action and being ministers²

For young people, what might faith formation look like if it was about joining in with God’s actions and being Ministers?  Its a challenging question. I think. For so long we’ve thought of what weve done as youth ministers to be the ministry, and not think so much about how our ministry might be to harness the ministry of young people. If i was to be critical of Andrew Root, it might be that the view of Ministry that he espouses is somewhat limited, albeit probably confined to the ‘application’ section of the book. I may also want to suggest that Theodrama provides a better platform and structure to some of his arguments about divine action, but thats for another piece (or a previous one somewhere in the archives). But back to young people as Ministers.

Developing this further, if Young people are to be regarded as Ministers in churches – this becomes a question about ‘what ministry is’ and also what is the church and how is ministry part of it? All too big questions for this piece. Anthony Thiselton in Hermemeneutics of Doctrine’ brings together a number of perspectives of church, ministry and mission, and ministry and the church relate to each other. But an eccesiology question and ministry question do go hand in hand. What if the church’s main purpose as Thistelton writes (based upon Moltman, Pannenburg and Robinson)  is that the church is 1. moving towards the eschaton (ie in act 4 of a 5 part drama) , it exists to fulfil Gods reign in the kingdom and secondly the church exists for itself and its own sake, more that Christ came to save himself, It exists to participate in Gods Mission to the world³. There is clearly a Theodrammatic view of the church coming through, and this also helps. Nicholas Healy (4) urges a view of the church that sees itself as being within the Theodrama (act 4 towards act 5) , and cultivates that the church in its nature (and thus its ministry) is to be both Practical and Prophetic, being present in the moment, recognising the past and the future, being practical to humanity in Gods world, and also prophetic to care for it and challenge the idolotors and narcissists who seek to destroy it.

Now, in a way this is not about burdening young people with all of this responsibility. However, the responsibility is our shoulders to facilitate young people as ministers within the church and within the world. There is a larger role than what Andy Root suggest for young people, faith formation might not just be ministry in the church, a ministry of sacrament, of generosity and gratitude – though all are important, but in thinking about the role of the church in the ongoing Theodrama of the world – the grander story that we are all participants of – then our task might be to discover how young people are being called and challenged by God into being ministers in the world in which the church plays its part, participating in mission- and thats mission in the grand sense, not just evangelism, which is one part. I have suggest that developing young people as ‘performers’ of the gospel is something that is required as part of faith formation before, and this only adds weight to thinking about young people as ministers, developing action discipleship might be the first paradigm shift we have to do, the second is to be looking for the ways in which the ministry of each young person is being revealed to us through their actions, communication and behaviour – and if this isnt being realised, then maybe our approaches have been deficient.

How might we keep young people in our churches? well, if psychologists (5) and a recent survey that I conducted indicates, its is community, challenge and autonomy that young people, and ourselves crave in situations – then supporting young people through faith formation through a enabling their ministry in the world might be the way of doing this. Entertained young people are not staying in churches – only those whose ministry is harnessed, so we need to harness the ministry of young people in the church and the world from as early an age as possible. If we have worked with young people and their families through messy church for 2 years, then we should know by now or at least be able to identify aspects of that young person, their qualities, passions, beliefs and spirituality to help us help them to find a place in the church and world where they can do ministry? cant we?

It will also help if they can be ‘included’ in practices of ministry – until they choose to reject them. And yes i do mean communion. As ministers children and young people need to be part of the ministry. Theyre not too young to be used by God – are they?

Let help young people be divine actors of Gods performance in the world- and see what happens then?

Might churches and Ministry be transformed if young people were regarded as ministers?

And i dont just mean the ones with ‘leadership’ potential, I mean all. I mean the example in which a young person didnt want to participate in an activity, but found real purpose in helping in the kitchen instead, the young person who wanted to raise money for charity, or the young person who wanted to use their generosity to be on the welcome team, or the young people who use the resources of the church to develop social action (something Kenda Creasy Dean is recommending) , the young people who protest against development or the reduction in green spaces, is this not prophetic?

What if young people were regarded as Ministers in the church- what kind of transformation might this cause?

And what kind of role, skills and abilities might we need to be, those in leadership in churches, to facilitate young people as ministers?  And yes that might be following Gods calling and prompting to pick up litter. To be vulnerable in the task of divine action.

 

References

¹Thompson, Naomi, Church and Young People since 1900, 2018

²Andrew Root, Faith Formation, p176, 2017

³Anthony Thiselton, Hermeneutics of Doctrine, 2007, p 486

(4) Healy, Nicholas, Church, the world and the christian life. 2000

(5) (Deci & Ryan), Taken from Jocelyn Bryan, Being Human, 2016

 

LGBT and the Christian Story (Part 2) – Might drama make for a better evangelical story?

A few weeks ago I penned a piece that began with Peter Oulds assertion that ‘Evangelicals need a better story’  in regard to how situations of LGBT are dealt with, and the piece ended with my own story of growing up evangelical, and the predominant silence on the issue, a silence which meant that as a young person I had no way of assessing the few perspectives floating around that were predominately negative, and where the churches were represented as being guilty of committing spiritual abuse against individuals. If you want to read that piece it is here: ‘On LGBT and growing up Evangelical- the Silence’

This is the follow up, and tries to respond to Peters original question. One key motivation for me in regard to this piece, is that I was in conversation with a young person recently, and in asking them about ‘difficult issues that they face’ they said ‘well i have my spiritual beliefs over here, and my personal ones here, I go the Pride march locally as I want to support it and am for it, but its as if i have to hide being a christian, or keep my spiritual beliefs separate’. I paraphrase a little. But isnt it a shame that this was how a young person in a local church, growing up evangelical, dealt with what they saw were a divergence of beliefs and values? A better story for them would bring coherence. And i realise coherence isnt everything. But it might help young people growing up evangelical today. Amongst other things.

So, If there needs to be a better Evangelical story ;  Might that story need to be a bigger one? If the only evangelical story in town is to denigrate those who stand with pride marches as having a cartoon faith, and creating an either/or argument, then Peter is desperately right. The tone of the debate continues to sound nasty, and it is evangelicals playing the doom drums.

Where the conversations have been about Vicky Beechings book ‘Undivided’ which is getting alot of positive and dismissive comments.

But if I am brutally honest, when the battle lines are drawn in this debate both lived experience and good humanity become sidelined to bit part players in the great theological conversation. The lived experience, personal ministry and horrific experiences of oppression in the church do have to be wrestled with, are valid, dont mishear me.

If the lines are drawn as ‘lived experience’ vs ‘what the bible says’ then the rut might be stuck in for a while. The tools in what seems a battle have barely move on since i was a teenager. To be evangelical is to still believe in the Bible, yet no evangelical believes in the whole bible anyway, all is culturally appropriated. Thats still not, quite the point.

Yes it has taken 1000 words of preamble, and so this might be the first of a number of posts, but in terms of a framework for using the Bible, and also exploring inclusion, acceptance and participation in the faith – does a Theodrammatic framework help?

Of course, in thinking like this, we have to ask whether we want to find a way that accepting a theological premise that offers acceptance and inclusion with the LGBT community is what we want – if this isnt what is wanted, then no premise will have any affect anyway – because the heels are already dug in and no fancy 2000 word blog is going to change that. But if you humour me a little, and want to work with me to think about a better evangelical story, then read on…

How the Bible is used – is a question that doesnt as often get asked as ‘what does the Bible say’ , neither ‘what is the role of the Bible’ in this or any debate- and this may well be where thinking about Theodrama might also be helpful, in not just providing us with a better story, but also a way of understanding how the bible is to be used.

And one key aspect at stake is the use of the Bible, which, according to the critical piece above is phrased as having no need for interpretation, for only a literal one will do. How the text of the Bible is used is undoubtedly an issue. An issue that isnt picked up on by Ian Paul in this piece, but he does helpful highlight the potential factionary nature of the debates.

but moving on…

Can there be an evangelical story that is the different one that Peter Ould is trying to find?

I am wanting to believe there is.

I wonder whether the limitations described by Peter in his piece on ‘The Christian story’ are also related to the notion that ‘Story’ itself has limitations as a descriptor, its something I have talked about before here in this piece: ‘Does a 3 way Drama help?’ and I suggested that the limited nature of story is that it restricts the participative nature of God in the current story of humanity. It can feel as though what is described is as if the separate story of man and God only connects at certain points. And I am not sure thats Biblically or theologically accurate.

I wonder whether Theodrama helps to create a better story? Where it is not Story, but Drama that is the descriptor, and metaphor that is used to describe the Christian narrative, mission, expectation and purpose.

There will be references to Theodrama at the bottom of this piece, if you want to read further, but for the content of this piece I will try and keep things as fairly simple as possible. Thats if you’re not lost already, please try and bear with me on this.

In thinking about Drama, Balthasars original descriptions evoked Shakespeare (all the worlds a stage) and also Greek Philosophy, in which theatrical language was used to describe the human condition and place in the world. What Balthasar did with it, in 5 volumes was to suggest that the field of Theatre was both underused and devalued by the church, and that it had much to offer that had been sidelined. In particular Balthasar focussed on the nature of the relationships that occur between the script, the author, the playwright, the director, the audience and also the actors on the stage. Principally describing that the actor has both the freedom to perform on the stage, with knowledge of previous performances, the written script, (thats been tailored from the original piece of literature), their relationship with the author, relationship with the director – and also that their performance is being realised on a stage in front of the audience. I think we can get this in terms of a metaphor for the Christian life, in which the human responds in freedom to the author, director, audience, fellow performers and tries to act in a way that brings the audience closer in awareness to the script. (Wells 2004, p49, and Von Balthasar, Theodrammatic 1, The Prolegamma). Shannon Craigo Snell (amongst others) have alligned the various aspects of a theatrical performance to that of the Christian drama, with, the world being the stage, God the director/producer, and performer, and humans/christians as also actors on the worlds stage.

As with this analogy, different methods of theatre in your mind make give this metaphor variety. If you have improvised or interactive theatre, then audience participation and improvisation is high (as is the skill of the actor to incorporate massive disruption and divergence), the more bourgeoisie theatre with clearer boundaries (except when the audience is involved in a panto scene) permeates a different image of what performance is expected. Boals descriptions of Theatre for the Oppressed are helpful here, and I have not done theatre studies. But there’s a glimpse here on how Theatre has possibilities for a metaphor, especially as interactive and improvised theatre suggests that drama as Wells suggests celebrates and embraces an open and social future in a time to be explored. Theology in the Drama engages with time in its openness. (Wells 2004, p50)

A number of people have written further, using the metaphor of theatre as a way of bringing together free will, the creator/creature relationship, the answerability of Man to God, (Balthasar), the church (Nicholas Healy, Craigo-Snell, Wesley Vander Lugt), Trinity (Balthasar/Vanhoozer) calling and salvation (Vanhoozer, Balthasar), Ethics (Samuel Wells) and maybe as importantly for the discussion about the christian story, The bible itself (Craigo-snell, Balthasar, Vanhoozer, Wells, Vander Lugt, Trevor Hart)

Imagine for a moment that the Drama is the descriptor for the Biblical narrative and not story. And so, in that dramatic imagination, think about the historic and present timeline of the Biblical action, whilst there is a bit of a small dispute (and its not worth a discussion) on how many acts there are to play in the drama, for me its easier to think of the framework as five acts of God, four that have happened, and one that is in the future. These being

1. Creation,
2. Covenant,
3. Christ,
4. Church, and
5. The Consummation

Hopefully, this still feels evangelical. The Bible contains reference to all of these in the canonical text, and what this time line also does, as Samuel Wells describes, is that it put us is in our place  – being in act 4 of 5 – and thinking about this is below. God is at work in all 5 of the ‘acts’, they are the acts of God that permeate through the Biblical text and these key moments. Though in this description Wells described adequately the chronology of the Biblical narrative, it is laking reference to the Biblical themes, and an alternative is suggested by Vander Lugt who presents it as:

1. Formation (creation)
2. Deformation (Fall)
3. Transformation emerged (Isreal)
4. Transformation Embodied (Jesus)
5. Transformation Empowered (church)
6. Re-formation (new creation)

This carries with it something of the impetus of our current situation. For, as people in the ‘church’ act of the drama, our prime role is of having been empowered to witness, empowered to sustain the faith, empowered in christlikeness and empowered to cultivate and make disciples. And transformation is expansive enough to include other salvific acts such as reconciliation, ransom, adoption, victory, liberation and justification..

This post is not about a theological understanding of LGBT per se, It is meant to be a way of re thinking the Christian story, to drama, and Gods Drama (Theodrama) that might ensure that the Evangelical Christian story, does itself have a better and i hazard a though, more accurate story.

So, for the remainder of this already length piece Ill focus on the question – If there is such a thing as a 5 part Theodrama – what part in this metaphorical drama does the Bible play? And as a result, what is the Bible for, especially given that literal uses of texts (albeit subjectively used) are often weaponised in an LGBT theology-off.

Within the Theodrama, it might be that the Bible is easily determined as the script. But not so fast. For the script of the Bible rarely corresponds to current events, neither do the current actors regimentally act it out. Indeed, the whole theatrical methaphor might itself be under threat in the questioning of whether the Bible is a script or not (Vander Lugt, 2014, 92-93) Although there are many compelling reasons for suggesting the bible as the script, Vander Lugt suggests that it is better to think of the Bible as  a Transcript and a Pre-script. Vanhoozer himself deviated from his original thinking on the bible as a script between Drama of Doctrine (2005), and Faith Speaking Understanding (2014).

With the Bible as a transcript, Vander Lugt paints a picture of God (the playwright) who has a comprehensive view of the whole drama, but guides certain writers in transcribing a long series of improvised performances in interaction with his own performance. Not all is recorded, only those which are events, interactions and notes that contribute to a cohesive story (the OT), and this theme continues by the disciples who improvise with earlier performances and then interact with God playing a lead role (Jesus), and then following this the playwright includes letter from assistant directors ( peter, john, Paul)  to their companies who provide creative ways of performing  in various situations guided by the producer (Holy Spirit), and all these become adapted for future performances, and some even include how the play will end – so actors are required to reincorporate by memory what is transcribed while pre-incorporating with hope and imagination elements from the ending. (A slight rephrasing of Vander Lugt, 2014, p94)

Actors therefore have freedom to improvise within the structure provided by the playwright, protagonist and producer, with God also involved in the ongoing, immediate and present – as he is and was always (it was only written down afterwards) . Scripture may not be a script, but a transcript of what was that serves as a pre script for ongoing fitting and appropriate performances in the future.

I cannot continue this piece any further. It will get longer than the Bible itself.

What I hope that thinking of the Christian story as Theodrama does is bring expansiveness of thought to the concept of the biblical narrative, using theatrical language that has this potential, and uses terms that many people who are adept at film/theatre or music fields can understand. It might be accused of over complicating what for decades evangelicals have harped on about making faith simple. The christian religion as Max Harris describes is a religion of the stage, and not just a religion of the book (Harris, Theatre and imagination) . This is not the place to discuss what it might mean to ‘perform’ the text in an improvised way, and neither is it the place to think about passages that are used in the heat of the LGBT text warfare.

In conclusion, The Bible is a central aspect of Gods own performances by which he reveals to us the theodrama and invites us to be participants in it. The Spirit speaks to, and with ongoing performers who respond to the directions and who are capable of fitting performances. Scripture records particular performances that taken individually and collectively provide a trustworthy transcripts of the theodrama and prescripts for continued participation in the theodrama today. Simple… ?  So what does this mean for the christian story? Its a drama where transformation is the impetus and we are improvisers empowered to perform it, in the everyday of now and tomorrow.

Conceived as a drama that requires participation, Theodrama is a drama that has a transcript written and has elements, themes and examples that form a prescript for todays performances- which are to be improvised in the current context, with the actors freedom, creativity and ongoing responsiveness to, as Vanhoozer describes, the Holy Author in the midst. What does this mean for inclusion, for participation in the drama- well its then a matter of who God speaks to and calls, who is directed and prompted, its a drama of participation in the mission and kingdom that requires Christlikeness and childlike responsiveness to obedience to that call. Is gender important? or transgender important – maybe thats for part 3…

Its Theodrama – with God still speaking and acting in the very present – its more that an old old story – but a present that has ongoing participation, responsiveness, action and transformation as its directives. Its a drama yet to be performed. How do we play the next scene? Is it love that compels or judgement?

To many young people- including the friend of mine – drama might bring coherancy, and expansion, to christian beliefs that remain evangelical, in its overall framework, provide insight into how we are participating in Gods drama that is in need of attentive and fitting performances that take into account the script beforehand, as well as the current context, trinity and the theodrama itself, the drama of Gods covenantal love for the world.

 

References

Augusto Boal, Theatre of the Oppressed, 3rd edition 2005

Kevin Vanhoozer, Drama of Doctrine 2005, Remythologing Theology 2010, Faith Speaking Understanding 2014

Shannon Craigo-Snell Command performance, rethinking performance interpretation in the context of divine discourse, modern theology, (16/4, 2000) pp 475-94

Samuel Wells, Improvisation, 2004

Wesley Vander Lugt, Living Theodrama, 2014

Hans urs von Baltasar, Theodrammatique 1-5, 1980

 

Lets get Theological! On making Theology, not models & strategies first in Youth Ministry

You wont read this post. I guarantee you, no one will read this post. Even with a sneaky reference to an Olivia Newton John lyric in the title, you wont read this, because its got Theology in the title as well. I should have put sex, or masturbation, or something witty, clever or clickbaity, but no, in the spirit of honesty this piece is what it says it is. It is about theology and youth ministry, and I am aware no one will read it.

So, in that case I am going to go full on, deep and thoughtful, safe in the knowledge that it wont be read. I know this because nobody attends seminars on youth ministry and theology. Or conferences on theology and youth ministry. Very few people talk about theology when it comes to solving the problems of young people ‘leaving the church’. Instead its about practices, making practice better, trying to find a missing piece, a magic formula, a new way, or method. It can be that there isnt a conversation about theology, that doesnt only exist in place of formal theological conversation, the college. And for many others thats where it often stays.

So, because there is no grafting, searching and desire from the ‘top’ to do theology about youth ministry, there can be very little appetite from the ground to see it as being worthwhile. Its easier to drag a resource off the shelf, or do what we think works, or uptake business models like ‘develop strategies’. If you want to read the part one to this post, it is here in which i suggested that youth ministry needed to turn to performance theology, rather than business strategy. This is the long awaited, and probably grossly under-read, post that follows that one.

We have inherited a practice of trying to get things right to save and keep young people, and this puts practice and strategies first over and above theology.   

Youth Ministry needs Theology first. – and that takes work.

However.

The first thing to say is that we are all theologians. Thats every volunteer, youth pastor, helper, leader involved in youth ministry in a church/faith setting. We are all theologians already, because, and this isnt the only reason, young people are reading us and our practices to glean theological insight through them. What we do is a theological act – it is being performed as youth ministry is done. Theology is transmitted in the way we operate.

So think about that for a second. Everything? yes…

In the way we talk about young people behind their backs, in the way we give responsibilities, in the way we decide, in the way we hold or give away power, in the drive to the bowling, or how we stay in the kitchen and dont get involved, in everything to do with youth ministry, every act is theological already. Our beliefs are already affecting our behaviour, but regardless of those beliefs, young people are reading us as if we’re the book. Our Theology is implied in what we do.

We are already in one extent performing it.

But that doesnt mean we get away with just acting it out. For, how do we know we’re acting out theology appropriately, or fittingly?  (its not about effectiveness, effecacy is a reductionist business term that we should ban in churches)

Thats where at least ‘thinking theologically’ about youth ministry also is important. If we’re in the ‘business’ of doing theology. The two go hand in hand. Theres also the theology within our institutions… however,

So, what do we need to thinking theologically about?

We need to think theologically about young people. Who they are in the sight of God, how they are created and loved, accepted and made in his image. And so much more besides….

We need to think theologically about discipleship. If this is the game of the church – to make disciples- then its not a bad idea to think theologically about what being a disciple is all about, and how a disciple is ‘formed’ and what a disciple does ‘performs’ .  What kind of discipleship? Action first or learning first, or both? So we need to think theologically about learning, about study, about actions (and the actions of God in our actions) Theres some stuff of discipleship in the categories section, and resources below.

We need to think theologically about Culture. About the place of the church in the culture, and what the role of young people is participating in the church in the culture – for, against, within, above or to transform it (Neibuhr) or something else – to offer an alternative, creating something new… What is Christ offering young people in discipleship? (and how might the church follow this)

We need to think theologically about Mission – and what we do and what young people do, what is Mission, What is God like if she is missional? How might young people play parts in mission, and who decides whether they can or cant?

There needs to be thought around theology of worship – what is it? Is only ‘christian’ worship worship? What worship doesnt need a band, a stage or a PA system, what worship is pleasing to God? What worship creates opportunities for young people to transform the world? Is worship a gathered experience or an emerging one, a public one or private one?

We also need to think theologically about how young people have faith; What is faith, how is it tested, how do they use it, act on it, and practice it in the every day, – where do they do faith?

We need to think theologically about sex and relationships, about gender, about LGBT, about mental health, depression,  about drugs and alcohol, about education and ambition, about power, greed, globalisation, about politics, about technology, communication, about inclusion, money and fame. Because young people arent looking to us for the answers anymore, because half the time these are difficult subjects that we leave to one side. It is not and never enough to pick stuff up on these subjects off the shelf. Young people also dont want us to give one answer, and presume that culture has another answer, theyre far too clever for that. We need to know how to answer these things, and give tools for interpreting and navigating. There is no ‘one thing’ the bible says, or ‘one thing’ the world says about these things. To say this to young people would be patronising. But that doesnt mean to say we dont have responsibility to think theologically, biblically and ethically about these things to help young people share in and lead us in that exploration of learning.

What about what we do with young people? Might we stop and think about the activities and think theologically about these? About Residentials, gatherings of worship, games, gap years, funding, about festivals and the like, about group work, if everything we do implies theology, then what kind of God is being transmitted through these – what kind of church is? God of attendance and watching? God of large groups (where God is communicated as ‘always being’) God of challenge and risk, God that is ‘felt and experienced’ away from home, away from the local church – Thinking theologically about these things might mean that taking young people to an experience might create a view of God that might actually be unhealthy or even unbiblical. But then, if theology isnt important, then it doesnt matter..does it?

Thinking Theologically about youth Ministry, might mean more than being motivated by the faith. Though its a good start. Working out how Faith and Beliefs motivate us in youth ministry is definitely a first step, we can spend too long busting a gut to get this bit right, and in reality, we’re never going to get this perfect (theres no such thing). What we need to do in youth ministry is live with the imperfection and the ongoing drama of it, but theologically thinking about youth ministry, given that as youth ministers, volunteers, pastors, workers and leaders, we are urged to be both theological and practical, reflecting and active. Part of the tool kit for us is Theology, our story, our church’s story, and the story we are called to live, the story which we perform and encourage others to. It shouldnt just motivate us like a bad head teacher with a stick (thinking Miss Trunchbull in ‘Matilda’) – but well at us from the deep, call us to something higher, take us (and others) to the margins, where likeness of Jesus is an ongoing task.

Theology emerges from the deep, from the margins. Theology might emerge through conversation between friends (Emmaus), might visit unexpected to give peace, might be present in space of the unlikely. We dont need to try and think theologically if what we’re doing is already good, loving, kind, faithful, generous, and working towards peace, wholeness and restoration – these marks of the kingdom need no law. But we might need to develop new theological language, reflection and resources for the road on which these travels take us. Theology from the streets, like St Francis’s ‘Sidewalk Spirituality’ or Ignatius, or other Saints of the Past. Thinking theologically about ministry might itself call us in new directions, new learning, new faith, thats where we might need to take risks, having experiences of God in the space of the margins, might cause us never to go to the gathering to find God – and thats ok. Youth Ministry is, like any ministry, an ongoing dramatic act. And in the drama, what kind of God is needed for the ongoing walk? One that Speaks and Acts – one that is present and urging, as Kevin Vanhoozer describes – is the holy author in our midst. 

Always speaking. Always giving us reference points. Always giving us things to relate to. Always prompting and provoking.

Where is the space for the Holy Author in the Midst of Youth Ministry? In every conversation – possibly, in every approach – possibly, in every action – maybe. The truth is we cant model our Youth Ministry on God – we’re not perfect enough for this. God isnt a model to be copied. God is a mystery who speaks, a creator who does as he pleases (Daniel 4:35) and is not restrained. We need to think and act and listen theologically. Its that Holy Author who will communicate and save. Its that Holy Author who is happy for an ongoing communication, whether this is ragged or poetic, praiseworthy or problematic. Its that Holy Author who is present in, with and amongst. God who might, just might not be white, distant and male – and that might change everything.

In conclusion, Theology needs to go first. Not just because we’ve tried everything else, but because thats where it should be, and not even because by doing this ‘it will work’ – no- because ministry is a risk taking endeavour not an exact science. We dont need to just ‘get on with the job’ of youth ministry, and neither is theology ‘just for the college’ and no one can avoid being theological. Putting this off does a disservice to young people, it does a disservice to ourselves. We can try and find a perfect method, strategy, model, process and practice. And that could consume us (and we can nearly always ‘do’ better) but that search is a painful one and full of frustration, comparison and frailty. Lets ditch the models, and have meaning, mystery and mission first.

Oh and some of this is only the tip of the iceberg….. directions to start, not journeys of discovery along the way hence some resources below:

References and Resources

Talking about God in Practice (2010) by Helen Cameron

Youthwork and the Mission of God (1997) by Pete Ward

What Theology for Youthwork?  by Paul Nash (Grove Booklet Y8)

Faith Formation in a secular age by Andrew Root (2017)  

When Kumbaya is not enough by Dean Borgman (1997)

Models for Youth Ministry by Steve Griffiths (2013)

Revisiting Relational Youth Ministry by Andrew Root (2007)

Starting Right – Thinking Theologically about Youth Ministry by Dean, Clark et al (2001) 

Remythologising Theology by Kevin Vanhoozer (2010) (more on theodrama in the categories section)

Faith Speaking Understanding by Kevin Vanhoozer (2014)

The Theological Turn in Youth Ministry by Kenda Creasy Dean/Andrew Root (2013)

Faith Generation by Nick Shepherd (2016)

Here be Dragons; Youthwork and Mission off the map by Lorimer & Richard Passmore (and me) (2013)

Free of Charge by Miroslav Volf (2007) 

 

Is our concept of participation, in youth ministry, too small?

Why is it that young people are often involved in committees at schools, as young as primary school, given responsibility in ‘anti-bullying’ campaigns, tasked with being peer mentors, and encouraged to have their view on school councils within school – and yet in churches they’re often just given a picture to colour in and an activity to do? 

Thats a statement I say alot. And it is not completely true of course. Sometimes children and young people do have some responsibility in a local church. But it must be dis-orientating for them, and or the rest of us, that they are respected and given space to have participation in one space, and then a group of adults in their social gathering ( who aim to be even more righteous/holy) close the spaces down. It must feel weird. Thats just the introduction, and if you havent thrown your device against the wall so far, then great, the rest of this piece asks whether our view of participation in youth ministry is too small – or at least- there is a view of participation that encompasses something mysteriously large to fathom, that has been chosen to ignore.

The situation above one of the key moment in youth ministry where we might have a conversation about the role young people have in the faith community, I have written extensively on this before, (just search ‘participation’ in the categories) and the common framework for this theoretically is Harts Ladders of youth participation, (again not to be repeated here – see other posts), in which the sliding scale from token participation (or non participation)  to ‘young people decide, adults follow’ is at point 9. But this is classic and basic to the practice of youth work, and so these other posts might be worth your time (theyre in the references below). Its when only token participation is repeated and young people find meaning they can participate in elsewhere, that they leave any form of non-participatory faith group/event for something more meaningful elsewhere.

But I wonder – is our view of participation too small?

For, its one thing thinking about the way in which a young person ‘participates in’ the culture, structures and process of an organisation, to the point in which they are influencers, creators and contributors (in no particular order)- but is this enough?

Andrew Root puts the nail on the head when writes this, in faith formation in a secular age (2017): 

‘we seek strategies and practices that plug the drain in the sink, hoping that there are pragmatic actions we can use to keep young people from subtracting church participation from their lives’ (Root, 2017, p98-99)

In short, the dilemna faced in the church is to prevent the leakage by keeping young people involved, helping young people not subtract church, leaving it. For the church is that these strategies enable us to experience less loss. Yet in reality, the issue is not, as Root says, that people have a God-gap that needs filling. Participation has become the plug, the ultimate aim of all the faith forming programmes and activities – get them in, belonging and so they can be involved. Participation becomes the end game of a strategy, (if it exists). But as Root discusses, what does this say about Faith – and for us, here, has this made participation too small? 

There used to be a book (its still around) titled is your God too small? – I wonder if this is the same with the use of and concept of participation.

From the very beginning, the human person was a participant in the actions of God. Tasked with naming the animal and tending to the land, creation pictures involvement in the divine action and a need that God had, or at least space within the action of God for human to be involved. This continues throughout – from conversations between Abraham and God, then Moses, David, Ruth, Mary (spoken to by an Angel no less), and then the ongoing participative requirements that Jesus gave the disciples. It would not be an exaggeration to suggest that the drama of the Biblical narrative is about the ongoing participation of humans in it, to the point in which they may be involved in as a fourth person in the trinity. But these thoughts are not new.

Both Pete Ward, and Danny Brierley pick them up in their work, Youthwork and the Gospel (1997), and participation in ;Joined up, (2003). An attempt to understand participation theologically is not new, but it might be worth reflecting on further if it is new for you reading this. What might be new is to think of faith as participation, and develop what this means for young people. (and us all)

A way of thinking about the ongoing narrative of the Christian story, is that of a drama, and as continual ongoing performances within the closing act (4) of a five act play that has the prophecies of revelation as the fifth act to be played out. Again I have written on this before, and the resources for this are in the ‘Theodrama’ category, but unlike story which only has tellers, drama has participative performers – who in word and deed perform interpretation and improvisations of the gospel in the every day, doing so along with God who participates in the ongoing act. Drama ‘just’ adds a encompassing level to the ongoing need to be involved and participating.

Roots view of Faith, is taken from emphasising Paul who emphasises not subtraction, but deduction of a personal nature to participate ‘in Christ’ – Faith is an act of deduction, of giving up. It is not just about participating ‘in’ the activities of a local church, (as these culturally have been negated, (p134-140) , faith is about being a participant in the ongoing story of God (Root, p145).

Participation then, is something far far bigger that institutional involvement.

Faith, true faith, for young people is not sufficient if it is about an add on to their lives (back to MTD)  It is that they become deducted of their own life, giving up, to become performers and participants in the actions of God in the whole world. 

In a way, this is no different to what Pete Ward was saying in 1997.

But what we’ve tended to focus on is how to keep young people in church through participating activities – and not think for a moment what faith is about, and how this has a larger view of being a participant in Gods ongoing actions.

So – what might all this mean? – If young people are given the keys to unlock the stage, and realise their role and ongoing performers, what might this look like for being faithful in those actions. For Root, this about helping people be ministers and be ministered to. And this then includes, for us, about how we might help young people be ministers in the kingdom, how we might help them ‘reduce’ their reliance on the stuff of daily life (and fasting/monasticism/meaningful faith is becoming more popular), giving up prophetically in a world of stocktaking and increasing – and ministering to others – all activities planned or spontaneous being prompted to by God in the midst. Faith formation and participation is about recognising the voice of God in the midst, who has the ongoing speaking part, and acts alongside. We participate in, as God participates in us.

Young peoples acts of social justice are not an aside to faith – they are faith. 

Young peoples response to God in their context might mean risk taking and be dangerous and prophetic – and who knows what it might look like. 

What would it be like to give this away – to help young people see themselves as meaningful performers in Gods drama, and that their participation in the world (and the church in the world) is the task of faithful meaningful performances of the gospel?

Its not enough that God loves young people, but that God might also think them worthy of participative parts in his play- and for many young people, they might not have had the opportunities in school to be ‘special’ or involved. Our task is as acting coaches to help young people find their parts, to find their location in the drama, and to recognise the voice of God prompting in the midst. Faith is about participation, and Gods drama is mysterious and massive, and young people, all of us, are invited into it as participants.

If our view of God is too small, then the stage needs to be expanded,

If our view of participation is too small, then young peoples faith suffers as a result.

Theres an expansion of Godly participation required in Youth Ministry.

 

References

For all my other posts on participation click here  if you’re interested in Theodrama click the category above.

Root, Andrew, 2017 Faith Formation in a Secular Age

Shepherd, Nick, 2016, Faith Generation

Ward, Pete, 1997 Youthwork and the Mission of God

Brierley Danny, 2003 Joined up; Youth work and Ministry

Vanhoozer Kevin, 2005, The Drama of Doctrine, 2010 Remythologising theology, 2014, Faith Speaking Understanding.

 

If young people are offered a relationship with Jesus – should it be a working one and not ‘just’ personal.

All those who have put on Christ are equipped to play the part. To act out our being in Christ is to practice the new life and new covenant we have in him (Kevin Vanhoozer, 2014, based on 2 Peter 1:8-10)

There were many distinguishing elements in the way Jesus ‘discipled’ his 12 disciples, as opposed to the order of the day, the discipleship in the Rabbinic tradition of Israel of its day. Not just that Jesus chose his disciples (invited them), who he chose (often those rejected by Rabbi’s already) and these two are key. Jesus discipleship if offered to all, the condition is to accept the invitation, and it is free.

And it is free. That in a way is the point.

In a re-read of the gospel records, another interesting aspect is the level of functionality of what being a disciple of Jesus was all about. There were undoubtedly tasks that any potential disciple of a Rabbi might have needed to do to curry favour with a Rabbi in the temple, in order to become acceptable, but this was an ongoing burden of slavery. But being a disciple of Jesus also involved practical work. From getting donkeys, arranging room space, rowing, crowd control, and probably a myriad of other tasks unsaid. There must have been, because effectively 13 people and entourage were on the road for the best part of 3 years. The point being, that discipleship was practical, the ongoing formation and learning was done through the practical. But it was practical in the walk, in the journey discipleship. And work was done within a relationship that promised much, that gave the disciples acceptance (even though theyd been rejected previously). In short accepting the invitation was free, but discipleship involved work.

The task of the disciple, according to Jesus, for every one who identifies as a disciple is to ‘make disciples’ (Matthew 28:18) it involves participating.

One of the features of youth ministry in the 1940s and 1950s with Billy Graham, was the offer of an intimate relationship with God, an intimate relationship that in particular young people at the time, and ever since craved and lapped up in their droves. Though ironically, as Andrew Root writes, what the large rally lacked for young people was also the intimate relationships of others. If the mass Rally of Graham lost its cultural signicance by the late 1950’s (Andrew Root) – what wasnt lost, in some quarters, is the influence of the Billy Grahams theology and simple message, that reduced faith to a moment, that would make measuring numerical success easy to do.  What was offered to young people (specifically but not exclusivey) was a ‘free relationship’ and acceptance into the family of God, sins forgiven and a ticket to eternal life. All free.  Salvation was offered without much of a catch, all that was needed to was accept and believe. Christian faith became an individual free-will choice that was presented through a self-chosen relationship (Root, A, 2007;58)

The problem was then, and still is now, is that this is not what the great commission says. It says ‘make disciples’ , and disciples are those involved in the tasks of God, are on an ongoing process of learning and doing, or forming and performing.

Salvation was offered by acceptance. What is needed instead is Salvation as participation.

A personal relationship with God is not enough, it makes faith too easy, it also doesnt tell the full story. If we’re going to offer anyone the opportunity to have faith in, and an ongoing relationship with God, then we at least need to say that it is a working relationship. We might as well have a 28 day cooling off period as the original ‘contract’ doesnt give all the details.

In this way, from the outset, any who take up the challenge, know that they are taking up a challenge, and that they have work to do, or at least have some responsibility to be joining in with or doing the practical (often in the normal day to day life). They know from the outset that it involves work, effort and dediction to a cause. It is not a free ride. Or a free ride than then has unexpected effort required afterwards. Oh and neither is it ‘faith by works’ – it is accepting a working relationship with Jesus as a disciple, not just the offer of belief (with less strings attached). The oft-quoted research by Christian Smith, that reveals MTD (moral therapeutic deism) rife in American protestant churches, showed that belief was evident, though this belief was in a deism who didnt have any direct impact or involvement on a young person. Faith was a useful add on to current existence and a confidence giver in case of trouble.

Salvation as participation changes the dynamic. What is offered is a part to play. A working relationship with God changes the dynamic, from free personal relationship, to having practical tasks to do anf fulfil as part of an ongoing ‘job’ in the kingdom. If the workers are indeed few – then at least it should be workers who sign up knowingly to being one. Lets make ‘signing up to Jesus’ more difficult, more challenging, and something that might realistic, communicating the costs, and the work involved. Making faith easy, when it is nothing less than an ongoing drama, shoots it too low, and gives an unreal expectation.

It might be easier to declare that the good news is good news to all, especially good news to the rejected, and marginalised.  It is of course a free gift to be accepted, yet faith is more than belief, or at least, belief is more than cognitive, it is something that is done, and acted. The difference between the wise and foolish builder was ongoing obedience. It was obedience that experienced fisherman Peter led him to toss the net over the boat on its other side. It was practical obedience in the every day.

In his recent book the American Youth Minister Andrew Root talks about Faith acceptance being a process of deduction. Saying that in Union with/in Christ, St Paul himself realised that this was a process of denying himself, and personal death to life experience. A part played in the divine action of God is to deny oneself, for the other, to deny possessions for simplicity, to deny the pull of selfishness. All of these require work, as in they are not easy. They are not done alone, but that still doesnt make them easy.

Faith is about being called to participate in the life and saving activity of God by becoming ministers (Andrew Root, 2017, p130)

What we need to offer is not a free ticket to heaven on a free ride of belief. And not a personal relationship in which God can dangerously be reduced as a concept who meets the needs of the human, the divine Santa claus who gives only abundantly to satisfy the greed of human requests. But as Volf describes, God also makes demands as he also gives generously ( Volf, Miroslav, 2005: 28). Whilst God gives, writes Volf, he gives in order that others might flourish through us, again, they involve work on our part, to share, to give ourselves. Not only that :

But we were created to be and act like God, participating in Gods gift giving is what Gods gifts oblige us to do (Miroslav Volf, Free of Charge, 2005, p49)

Of course there is human freedom to choose to give a gift away. But the intention of God in giving is that we do so, and its that costly obedience, and practical and mental effort to do so that is the task of the disciple. Merely keeping a faith to oneself, is impossible for the christian, even more the disciple. But again, it is disciples we are called to make. A movement of disciples being prepared for the hard graft of kingdom building, through acts of grace, love that cause the denial and deduction of themselves.

But participation in the activity of God, through a working relationship with God, who prompts and guides and acts in the ongoing Drama of Redemption.  (yes that Theodrama gets in here again). Salvation as participation suggest that everyone arrives having a part to play, and part is to be performed and discovered, and involves the process of ongoing learning and formation. Preparing like any actor- by understanding the plot, script and developing an attuning to the likeness of Christ and playing likewise. Working for the Kingdom of God requires both understanding and action, and these aid each other. Formation is also about being ready to act, ready to participate in the tasks a position that Vander lugt describes as Disponibilite – the awareness of the action in the present needed to be made. Being ready to work as well as being at work.

As Bonhoeffer said:

‘Our Task (as disciples) is simply to keep on following, looking only to our Leader who goes on before, taking no notice of ourselves or what we are doing’

If one of the tasks of being as disciple is to be encouraged to make disciples, then it stands to reason that we should do everything possible in all that we do in youth ministry, in churches to create spaces where discipleship, the radical, propehetic, dangerous discipleship can occur. If our young people are hoping for an easy ride in a culture so consumed by technology that  makes things easy, then we might just have to be blunt and say that being a disciple of Jesus just isnt for them, as they’re not ready for the practical and costly work that is involved.

To follow Christ is to go after Christ along the way of Christ (Vanhoozer, K, 2014, 1)

 

References

Root Andrew, 2007 – Revisiting Relational Youth Ministry

Root, Andrew, 2017, Faith Formation in a Secular Age

Vander Lugt, 2014, Living Theodrama

Vanhoozer, Kevin, 2014, Faith Speaking Understanding.

Bonhoeffer, D The Cost of Discipleship, (Taken from Vander Lugt, 2014, p139) 

 

Why its Justice and not justi.c.e thatll give youth ministry a future

Prayer is like a telephone sang the old childrens song, that helps us talk to Jesus, it went on. Whilst the spiritual discipline of prayer, fasting and meditation seemed to be absent for much of my developing faith practice as a young person, the concept of ‘arrow -prayers’ was fairly common. That pray in an emergency type way, when theres a stressful moment going on. I grew up evangelical, it was about the busyness of attending things in a church. 

You will no doubt have a mobile phone, and a list of contacts as long as your arm, one of the ways in which we can help emergency services to know who to ring from our contacts is for us to write I.C.E before or after the persons name. For then they know who we want to ring in case of emergency. 

 

Developing a faith that causes God to be ‘an emergency’ call away, and not involved in the every day of life itself is one of the key findings that Christian Smith identified in his research of over 12 years ago in American youth ministry. God was more aloof, and only used when required. For many young people in evangelical/mainline youth groups – God was an add on to western living, and peripheral at best, contacted when there was an emergency. Or there to help me, a young person, feel good. In the UK, ‘the happy midi narrative’ was coined as an equivalent – in which God is to be for the good times, and helping a young person feel good about themselves. (Theres tons of other stuff on MTD in the archives) . 

In a way – what does this say about discipleship for a young person – within a faith that seems to only exist around making them happy – or where God is nothing better than another contact in their phone, to call In case of emergencies. Its not the fault of young people. Its what they have been brought up in the faith to believe, and implicit in their faith formation. It is a faith of superstition, rather than a faith of action, and along with the M of MTD it is a faith of morality ( be good as God is watching you).

The Christian faith is not just in case of emergencies, surely?

God is described as a God of Justice, not just.i.c.e.

And we have a responsibility in youth ministry to ensure that the God of Justice of mercy and righteousness is the one for whom young people have an ongoing working relationship with. The personal relationship with Jesus their friend is almost a given. Its the faith in God who calls them to tasks, and requires us to join in within his actions in the world that is dynamic and dangerous.  Theres nothing tame about God….

And its not just the old testament, many many examples in the New testament where ‘good works’ are the responsibility of the faithful, good like God is good, good and just. One of the 7 churches in revelation was commended for it too.

There are some examples of young people across the UK involved in justice projects, from Tear Fund, Christian Aid and World Vision – but often these seem to be on the international scale. They are good none the less. They also seem to be the ‘one off’ thing in a youth group programme – or not at all. So, young people dont get experiences of ‘working’ with God on the stage of the world for themselves or in their groups – merely hearing about God and trying to live a moral life. I know its not always been top of my agenda when i have planned a youthgroup curriculum. Their faith would be about joining in with Gods actions in the world, rather than a discipleship that is about God in case of emergencies.

Helping young people to be ‘just’ in the world, rather than ‘good’ might help them to be energised by faith, by being part of a working relationship with God, rather than hope that God might rescue or help in times of emergency ( and leave life to be got on with).

In faith formation Andrew Root tries to get to grips with the MTD issue in an age of secularism. Ultimately he, and those like Kevin Vanhoozer are saying when they talk about Theodrama, is that Justice and social action on the stage of the world are not seperate acts by humans that might be acts of worship – but that in these human and divine act together in an ongoing relationship, where God prompts in the midst to do good works (as these are not always the natural thing to do). Youth ministry and Theology are both talking about Justice. When Millenials are asked about church, its performing the faith – not just hearing it that they want to do. Performing the faith – now what might that mean for young people?  Its less just i.c.e and more justice. More help to help them work with God to change the world.

Young people arent losing their faith, or losing out on being faithful by doing ‘social action’ it is an integral part of it. It is practical and prophetic in the local community that young people make a stand or protest or act in a way that is about Gods goodness in the world, prompted by God in the first place. We want to see a generation of young people make a stand for Jesus, then its not going to be at the £130 Jesus festival where there are 200 of them, it will be as in every youth group, every town, every church begins to help young people play an active part in working with God to seek justice and righteousness in every community.

Faith for young people should not be in case of emergencies. It is about life in all its fullness (that means giving up some for death) and life in its fullness for everyone.

If young people are only buying T shirts for Jesus, but not helping share their T shirts for Jesus at the clothing bank, then we might reflect in their faith. Faith isnt just bought like a T shirt, it is given away. Its not for emergencies, its to help prevent the emergencies of others.

Heres a few questions that might help reflect on this further.

What might Social justice look like in your community? 

How might young people be spurred on to think beyond themselves, and for others- through collective action? 

How might your youthgroup be both practical and prophetic in the world ? 

How might young people act along with God on the stage of the world- in your part of it?

How might young peoples prayer for others be acted upon, and they then read the bible as a guidebook for continuing social justice in the world? 

 

 

References

Faith Formation – Andrew Root, 2017

The Drama of Doctrine, Kevin Vanhoozer, 2005

Faith Generation, Nick Shepherd, 2016 (on MTD and UKs youth Midi Narrative)

Soul Searching; Christian Smith , 2006

Why did Jesus’ practice of telling parables disappear?

I was reading through the passages in Matthews Gospel that tell us a little about the goings on during Holy Week in Jerusalem all those 2000 odd years ago. What I was hoping to was write a piece on something to do with Holy Week. What I noticed instead, was that in the midst of the week, there seemed to be good deal of story telling going on that Jesus was still doing with the disciples and others around him.

Theres the Story of the two sons (no not the prodigal one)

Theres the story of the evil farmers

Theres the story of the bridesmaids

Theres the story of the great feast

Theres the story of the 10 bridesmaids and also the Three servants

All of these occur, notably in Matthews account between the Palm Sunday narrative and then the lead up to the arrest and betrayal of Jesus in chapter 26. On one hand we might deduce, accurately that Jesus was a great story teller, and these stories have sacred value (as well as make pertinent points). But the question I ask – is where did all the story telling go?

From a missional perspective – Jesus doesn’t tell the 12 or 72 to ‘tell stories about the kingdom’ when they are given instructions to go into the villages. Neither is story telling part of the deal for the great commission. But at the same time, after three years of watching Jesus – you would think that there may be records of the disciples developing story telling as part of the emergence of the early church. But it seems to be almost completely absent.

A clue might be found in Luke 24 – When Jesus meets the two disciples on the Emmaus Road, his revelation to them, and their great surprise is that he told them how Jesus’ own story was now fulfilment and part of the whole of Gods bigger story ( Luke 24:34) – The story they needed to tell was that Jesus was the Messiah, and this was the one they were guided to. And then throughout the description of the early church, there is the chronological retelling of this one story, at least this is what we hear from the lengthy public discourse by Stephen (acts 7) and then Paul (acts 17) they preach theology- the story of the knowledge of God.

It is almost as if priority is given to this one story (and probably rightly so) and then the functions of the early churches as a community of many small organisations across the middle east of the time. But it still seems strange that one of the principle teaching methods of Jesus is barely mentioned again. Its not as if Paul or Silas are documented telling stories, neither Peter or John.

But I am intrigued, as to why it seems to have gone out of view all together.

Other practices that occurred in the early church seem to be also at odds (with current moral view of faith) – but so soon after Jesus the disciples drew lots to see who would replace Judas as one of the 12 – was this seen as acceptable practice, endorsed by Jesus for decision making? If this was implicit from Jesus – why did story telling seem to not be in vogue?

What might be some of the reasons why parable telling seems to be absent post Jesus’ ascension?

1. Jesus story telling was so unique – before Jesus and after – the story telling of the chronology of history is what seems to have been the norm. See for example the references to the story of Israel – or at least these are what is written down and recorded. It may be that the narrator was keen to record the facts in line with the theological chronology and not the incidental fictional stories – but in a way that doesn’t seem to fit with the story of Jonah which has more evidence that it is fictional than historic. So this may be a fable of novel like proportions that is told to reveal something of God – and referred to by Jesus as such. However, the story telling and sharing capacity of Moses, David, Elisha or Esther is barely mentioned- they are the story. With this in mind it might be as reasonable to suggest that this method of narrative story telling is so part of the Jewish culture that it continues post Jesus- so that it then includes Jesus within the chronology. Just as Jesus gives the permission to do for the two disciples walking along the Emmaus road Luke 24. But then is Jesus story telling so unique that it shouldn’t be copied? Only Jesus could tell such stories inn that culture – and so the task of the disciple was not to replicate Jesus, but fulfil the tasks that he set out for them, none it seemed to revolve around story telling.
2. The context shifted. This response is from Roger Mitchell on Twitter. The fall of the church , because story I harder to control or contradict that historical accounts and so the church of the empire depended on control and conformity, rather than the expansive story telling that is implied in Jesus own stories. Jesus had to talk in parables – argues Mitchell, in this piece, because the entire church was under threat politically. https://www.amazon.co.uk/Fall-Church-Roger-Haydon-mitchell/dp/162032928X/ref=sr_1_1?ie=UTF8&qid=1522261353&sr=8-1&keywords=roger+mitchell

3.So maybe it was less that the disciples didn’t continue telling parables, than just that they didn’t need to. What about the possibility that the stories Jesus told, were the ones that were continued to be told by the disciples and so these were the ones remembered when it came to compile the 4 gospels? It may account for some of the variations – as some were more remembered than others. Also as Ricouer discusses, there may be some narrative building between the different accounts as each was written and then recollected, but essentially its at least 2-3 people remembering the stories, and some may have heard them again and again and others not so.

4. What if the message and not the context changed? Post Jesus resurrection – talk of kingdom seems to disappear almost completely, from what is talked about in Acts, and then Pauls letters to the churches. There are 155 references to Kingdom in the New testament, but only 30 of these occur after the four gospels, and 8 of these in Acts, which isn’t surprising on one hand as there are 43 mentions in Luke itself (second only to Matthew ), in Johns gospel there are less than 3. The message has shifted. The elaborate explanatory stories of kingdom seem to have changed. OR alternatively, they have continued with the writers of 3 of the gospels and inserted into their narratives as they were commonly told and then needed to be attributed to Jesus as to give them their original authority – if it was indeed Jesus who told them originally. The explanations of the kingdom through pictures and stories needed to continue and was being continued through story telling, and it was the gospel writers who were the key narrators of this. This seems in contrast to Pauls more explanatory practical epistles, which barely have any mention of Kingdom at all. Did the objectives change; the early disciples had the job of proving to people who Jesus was in connection with the religious history of the culture – Jesus himself was merely proving himself to be God through how he had authority, through wisdom and pictures.
5. Can we assume much about ‘how the early disciples evangelised?’ – This is the question posed by John Drane on the facebook conversation that I opened up on this subject. And of course to a point we cant. We can deduce that the early disciples met frequently, they shared belongings, miracles were performed and councils were had. Conversations with people seemed to be more confrontational (and leading people to be imprisoned) than how Jesus communicated. We can only deduce so far, or more to the point, only have the information to hand that include the epistles and written information. The tradition of oral story telling was part of the culture, and telling the dramatic story, both of Jesus within the Jewish tradition to the town squares, councils and in front of the judge, and also Pauls own story as part of the epistles is indicative of this. There is undoubtedly Dramatic retelling and embodiment of the story through its retelling. We cant I guess prove that the early disciples didn’t tell stories – maybe they told stories about Jesus to each other, and shared their collective wisdom about him – what he did, said and amazed – and so parabolic stories about the Kingdom faded from view at least they faded from importance in the task of evangelisation. Maybe stories were so embedded in the culture in the tradition, that it was taken for granted that this was how to do it, and it was uniquely rare to have the longer public discourse of the town square or market place (so these were written down as exceptions) – the story telling over food, fires and walking might have been so regular and repeated than it was barely mentioned. But its not as if at any point- there is a plea to any of the churches, or within the group to ‘carry on telling the stories Jesus told’ or to use stories in this way. Maybe because it just wasn’t needed to be said.Wells suggests that the role of the disciple is to be a witness to the story (2005) and acknowledge the place of the saint verses the hero in the story. Jesus as Christ is the centre of the story, and he creates the narrative – is the role of the disciple just to tell Jesus story? That may be the case.What if story telling was so apparent in the early church as the norm, that it wasn’t worth mentioning? It was taken as red that it was occurring? So it wasn’t needed to be mentioned. What if the reasons that these stories of Jesus have stayed the test of time is because the gospel writers themselves were hearers and retellers of them, and therefore they had been retained through theie ongoing audible use.
6. What if the disciples were no good at it, and to preserve the dignity and sacredness of Jesus, only retold the same stories Jesus did. They didn’t get the metaphorical stories as Jesus told them, so it might have been easier for them not to maintain trying to use this method for the future. Maybe Jesus let them off the hook and didn’t make this expectation on them. The Wisdom of Jesus gave him story telling nous for the everyday stage – it wasn’t what the disciples could do. Words they did write down that were in any way poetic or metaphorical are attributed as prophetic ( Revelation) and so derived from God – rather than as a gift of eloquent methaphorical speech that the disciples have themselves.

Thank you to the social media communities of Facebook and Twitter for some of these recommendations from the original question.

It leaves us with potentially a further question, how are we expected to be witnesses of Jesus?

We learn so much from Jesus communication methods – from parabolic stories, that inspire, educate and confound their hearers, and create a expansive space for understanding the kingdom of God- but is it in our humanity to try and emulate, replicate or re-appropriate in the contexts we are in. It is said by Vanhoozer that Character (ours) is plot. We tell the story through our lives, but we also need to tell the story through our actions, provocative, prophetic and practical. (not just that we don’t swear) .

The sacred myth, story, narrative of Jesus within chronology has faded from popular view- and replaced by other myths that have a detrimental impact upon people – commercialism, materialism, capatalism and others- the stories of self indulgence that are never satisfied. The place we might have in the story is to know, just like the disciples did how the story all fits together with an ending that draws ever closer, that requires even more love, charity and hope more story. And not just a story to believe – but a story to participate in, as it participates in us ever prompting, ever guiding. The Jesus story is not just a story to live by, it is a story to perform – and that is something, there is no doubt, that the disciples did. To their own personal sacrifice and as they quite literally were martyred for the faith.

References

Wells, Sam, Improvisation, 2005

Ricoeur, P Figuring the Sacred, 1991

Kevin Vanhoozer, 2005, The Drama of Doctrine

I still might not have found what im looking for, but finding might be in the searching

Bear with me (non U2 fans) , but now im post 40, i can quote U2 lyrics…

I believe in the Kingdom Come
Then all the colours will bleed into one
Bleed into one.
But yes, I’m still running.

You broke the bonds
And you loosed the chains
Carried the cross of my shame
Oh my shame, you know I believe it.

But I still haven’t found
What I’m looking for.

“The process for faiths search for understanding- seeing, hearing, engaging and reflecting upon,’ what we have seen and heard’ through reading is itself a matter of high drama’ (Vanhoozer, 2005, p19)

This one of three aspects of thinking of Theology as a Drama, is explained by Kevin Vanhoozer, in effect he is saying  that there is drama in the search for faith – in the search for God and understanding. On one hand it is the least of the three aspects of theology as a drama that i focus on in most of my previous writings on Theodrama. But in reality- it might be one of the more profound. God is in the search. Less the destination. Finding is in the searching. Trying to find something, but not know if we found it is something we’ve all experienced. Participating in the search might be enough.

Often we are told in Christian culture that – ‘when we seek we find’  and this is a paraphrase from Jesus own words in Matthew 7- ‘keep on asking and you will receive what you will ask for, keep on seeking and you will find’  Note however that this is about a continual searching, a continual looking. Its almost as this is about our very nature to be seekers, searchers and curious (something implied in the creation of nations in Acts 17; 27) . We find in the process of being those who are curious, being those who participate in the searching. Not what we might find. God is less in the answer of the prayer, than the prayer itself. Yet the temptation is to think that God is in the destination of what is found, rather than in the finding.

Participating in God’s overall drama – The Theodrama – is about the ongoing search – the ongoing curiosity – and because it is a drama – and not the predictability of the maths that underpinned much of early philosophy- or the predictability of science and rationality – the search is a drama in itself.   Is Aslan good? – yes – but he isnt tame – said Lucy. Predicting the prowling Aslan, is only possible because of the signs, the winter starts to melt away. The Drama takes a new twist when Aslan is on the move.

The ongoing search is a drama in itself. It is fraught with danger and distraction all the time, we may have access (because of the cross) but it is still a drama to attune to God, still a drama to participate in the search after God – still a drama because God herself might not be as predictable or predicted. To search after God, to seek, may just be to participate in the drama, Gods drama itself, what we find might not be what were looking for. Some are still not finding what they look for.

Because, finding is in the searching.

Will the good man find the lost sheep – when he leaves the 99? who knows.

Will the woman find the coin, even when the others are in the tin? it might have been stolen.

These are metaphors Jesus uses for the Kingdom of God – maybe the kingdom is found in the searching itself. Not the finding. That trauma of having lost something and knowing it.

So, whilst the overall Drama of Gods redemption is taking place towards the fifth and final act of the ‘Return of the King’ – in this in between time of the emergence of the church since the ascension – we are left to search for God in the midst, and respond to prompts, signs and symbols, a search that is dramatic in itself.

Even if we ‘know’ the truth – it still has to be found, and re-found and re-lived again and again. It is an ongoing drama, an ongoing search, of shaping character and gaining knowledge, and faith barely exists outside knowledge. There is struggle and drama in the reading – how many distractions are there instead of reading the bible – or even tempting – just to hear our own voice in the scripture – and its specific or worldwide context or interpretation. Drama is a collective search – it is mysterious and artistic – and it is performative – it is in what we do – acting with God in the search for God.

Thanks to Richard Passmore, for his post here: http://www.sundaypapers.org.uk/?p=3623 and those on the subsequent facebook discussion, for helping to stimulate some of these thoughts.

References, On Theodrama

Vanhoozer, K , 2005, The drama of Doctrine, p19 

(and if you’re new to ‘Theodrama’, there are many others in the links on the tab to the right)