Posts Tagged ‘Mission & Strategy’

For Three Days It Felt Like John 17:21

..that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. Jn 17:21

 

There is a man who profoundly affected the way I look at the church. I never met him. I heard him speak in person only once. But as a young preacher trying to build a congregation of disparate Christ followers, I found his ideas to be controversial, avant-garde and ahead of the times. Maybe that’s what attracted me.

Born in Baltimore in 1884, E. Stanley Jones became a noted Methodist missionary-statesman to India, a confidant of President Franklin D. Roosevelt during the WWII years, a Nobel Peace Prize nominee, and saw his work become interdenominational and worldwide in scope. He died in India in 1973 at the age of 89, remaining engaged in the work of Jesus until his journey’s end.

I thought of him again in the weeks since our CASA Network International Leadership Conference in Anaheim, California. I think Dr. Jones would have enjoyed being there. He would have applauded each presenter, hailing from a broad spectrum of the church, the Churches of Christ, Assemblies of God, Evangelical Free, United Methodist, Nazarene, Independent, Evangelical Lutheran, Baptist, Covenant and Christian churches. Conferees were even more diverse. And for three days we were “one together,” united in the midst of our diversity, focused on the vital task of developing ministry to and from Christ followers who are in life’s second half. It felt like John 17:21.

Dr. Jones would have liked being there to witness a principle that he taught me many years ago, even though we never formally met. It was a ground rule that held my work together as a young pastor and remains in my heart today, namely that true Christians will hold together among men and women who differ on various issues. In those days as a senior pastor, when I was asked, “What do you believe about thus and thus,” it was always easy find ways to remain apart. But when asked, “Whom do you trust?” we always found ways to come together around one name and one loyalty—in Jesus Christ. When those moments came to me as an under-shepherd of the flock, I knew I was living John 17:21!

 

David Noreen, from Westminster CO’s Covenant Village of Colorado, following ILC—Anaheim, wrote to say, “Thanks for helping ‘open the door’ to those who for many represent the ‘other side,’ i.e., Rick Gentzler…I always wondered why evangelicals couldn’t see the values from ‘the other side of the street’. In my work, I was both appreciative, but also challenged by such associations…in doing curriculum, planning conferences for church educators, etc. There seems to be a kind of blindness and suspicion by both crowds, conservatives and liberals. Our folk (should) determine to be bridge builders.”

While teaching a class recently, Peggy Fulghum, Boomer Builder Ministry Director at Johnson Ferry Baptist Church, Marietta GA, and a CASA Network board member, was asked this question: “What about persons who belong to a church that approaches, for example, baptism differently than ours?” Peggy’s response was, “Jesus is my Lord and my Savior who bought my salvation. That puts me on a highway to heaven. Another denomination may also believe as I believe, but teach infant baptism whereas I believe in immersion. That believer is on the same highway but simply in another lane. I am not going to run him off the road. I am thrilled he or she is going to the same place I am!”

 

Dr. Richard Gentzler, Jr., Director of the Center on Aging and Older Adult Ministries for the General Board of Discipleship of the United Methodist Church, during ILC—Anaheim, said to me privately, “I didn’t know what to expect when I first arrived, or how I would be received, but this has been a wonderful experience.” He subsequently wrote,

I felt a close affinity with you and really enjoyed our time together at the CASA Network Conference. I believe it would be in the best interest of our aging/graying society and our various congregations if we would be in a mutual collaboration of sharing and support. Aging and spiritual wellbeing transcend liberal verses conservative theologies. People age, experience transitions and milestones, and struggle to find meaning and purpose. If given a chance, they could make a tremendous difference in the lives and faith of future generations. But, they need to be encouraged, equipped, and empowered to be the “wise ones” and the Christian sages for our world today.
 
Unfortunately, growing older in the Western Culture does not always avail itself to the positive aspects of aging. And, churches, heavily influenced by our culture, rarely help.  Churches, caught up in a “youth-only” mindset, fail to recognize the wealth of wisdom and faith that often abound in older adults. Churches want their money, but not their wisdom. Churches want their bodies to help fill their pews, but not their faith struggles. Churches want their service, but not their needs. Most congregations would not promote racism or sexism; yet, ageist attitudes exist in congregations. And, as Christians, we should all be ashamed. Scripture is clear about the benefits and respect due to our aging ones but our present day thinking and actions are anything but biblical.
 
I am grateful for congregations that seek to help people of all ages grow in Christian faith. And, I am grateful for CASA Network which brings churches and leaders together for the purpose of being intentional in encouraging and supporting one another in this vital ministry. Yes. Let’s continue to join together in friendship both personally and professionally. I would very much like that opportunity.

 

These reflections are more reasons why The CASA Network is so important to the body of Christ. Ministry in local churches as well as national endeavors in many denominations have been replacing ministry to and from older adults entering the second half of life along with those well into the final turning. It is critical to the wellbeing of each local church and the Kingdom of Christ on earth as a whole to “encourage, equip and empower aging Christ followers to become spiritual sages for the church and our world today.” It is never easy, but things of lasting value seldom are.

 

Happy New Year!

 

 

 

 

 

Ward

 

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May be Detrimental to Third Age Ministry

by Robert Chism

 

The objective of this article is to create receptivity for appropriate Church change regarding the social disconnect produced by age bias and greater longevity.

The term “third age” was introduced by William A. Sadler in his book, The Third Age (2000). The term refers to a 30 year period, not previously possible in the life experience. It is based upon the increase in life expectancy between 1900 and 2000.

New-old, encore generation, midlife & beyond, second half, 50+, older adults, third agers, senior, mature, frail, and elderly are all terms used to describe a similar population segment with varying degrees of political acceptance.

 

The Faith Development in Adult Life Cycle (FD/ALC) study from 1981-1987 included, among others, the following Church practices:

  • Primarily a Youth Focus
  • An Institutional Pastoral Model
  • We’ve Never Done it That Way

Let’s examine in greater detail how these standards may cloud, or even hinder, the Great Commission and Commandment as well as a commitment to Third Age ministry.

 

1. Primarily a Youth Focus 

Retirement, midlife, and youth are primary faith development stages.

Charles Arn’s book, White Unto Harvest (2003), confirmed that there exist heightened degrees of emotional and spiritual receptivity during life changes. Heartbeat! (2011), identifies an effective ministry model that looks for the side doors, personal sweet spots or passions to engage with third agers.

Under the category “one size fits all,” many think third agers can be ministered to through other ministries. This may be true to some extent, but we must still recognize the unique issues that affect people in this life stage, which are all big issues (mentoring, parental care, grandparenting, grief share, addictive behavior, military family support, wellness, finances, generosity, estate planning, and finishing well, to name a few). According to Amy Hanson’s book, Boomers and Beyond (2010), it is good to gather people of all ages together. However, there are times and places for ministering to people one-on-one exactly where they are.

Age 65+ is the fastest growing population segment for the next 30 years. They have abundant discretionary time which includes a 30 year longevity bonus for pursuing their passions. On average, third agers contribute 80% of the local church budget and own 65% of the nation’s wealth! According to the Great Commission, everyone includes the old and the rich.

Based upon the size, affluence, life stage, and uniqueness of this population segment, my interpretation is that both a focus on third agers and youth is more appropriate.

 

2. An Institutional Pastoral Model 

The institutional pastoral model had negative historical experiences reported.

Ward Tanneberg, President & Executive Director of CASA (Christian Association Serving Adults) Network recommends greater investment in training for adult ministry pastors and lay leaders with little or no special training that are responsible for the midlife and beyond segment.

A short list of available helpful educational resources includes:

 

My interpretation is that an individual lay model by, among and to third agers is more appropriate for this segment.

The books of Michael Kinsman, Encore (2007); Charles T. Knippel, How to Minister Among Older Adults (2005); David Gallagher, Senior Adults Ministry in the 21st Century (2002), Rick Warren, The Purpose Driven Church (1995) are all useful references for effective local Church ministry.

 

3. We’ve Never Done it That Way

It is desirable to celebrate, sponsor, and encourage a spiritual quest. This means doing more in terms of people’s needs, problems, and life changes both positive & negative with a sense of vibrancy, intensity, and care—more than church-as-usual.

Rick Warren’s book, The Purpose Driven Church (1995), also identified spiritual receptivity (knowing who you can best reach) as key to evangelism. My interpretation is that an intentional second half recruitment, development, and placement flexibility provides the best engagement process for third agers.

 

Take away points from this article include the following changes:

  • A dual focus on third agers and youth
  • Individual lay evangelism by, among, & to third agers
  • Intentional third ager recruitment, development, and placement flexibility

 

What’s next?

For over 28 years CASA Network along with other Christian organizations have been teaching appropriate changes that address social disconnect caused by ageism and a 30 year longevity bonus. With their momentum, it is now time to commit to find a way to engage with third agers.

 

 

Robert W. Chism is the founder of Finishing Well, a personal website dedicated to coaching third age adult faith development. He attends Village Church of Gurnee, and is a member of the CASA Network, YES! and Christ Together. Certificate programs he participates in include, the Center for Christian Leadership, Anderson University School of Theology; “Aging Ministries,” and “Navigating Ministry in Times of Generational Changes.” Bob has four decades of experience in finance & strategic planning, and is a Certified Public Accountant. He is a graduate of Dave Ramsey’s Financial Peace, as well as Bowling Green and Northwestern Universities. Married 48 years, he has three adult children and seven grandkids.

Contact Information: Robert Chism, 1513 Eagle Ridge Drive, Antioch, IL 60002 | ph. 847- 395-1626. Send an email to: chism.w.robert@comcast.net.

 

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Seminar: Igniting Boomers for Significant Impact

“Why are the Boomers in our congregation so uncommitted?  It seems like they used to be so involved and now all they do is attend.”

This question from the Outreach Pastor of a nearby church expresses a growing concern throughout North America. What’s happening to this generation of believers that is supposed to be so interested in “finishing well,” investing their skills and talents, and making a significant impact with the remaining years of their life?

The Finishers Project, partners with the CASA Network, has studied this phenomenon and now offers local churches an opportunity to delve into this challenge. An insightful, one-day seminar is designed to enable church leadership toward a better understanding of, and communication with, this unique boomer generation. It is possible to help them connect with fulfilling ministry roles.

Facilitated by Tom Adelsman, Director of Church Ministries, and Don Parrott, Finishers President, the “Igniting Boomers For Significant Impact” seminar provides a practical understanding of the boomer mindset, why they become less engaged in our churches, and insights into communicating in ways they will hear. The desire of Finishers Project is to help churches mobilize this powerful force of workers for kingdom impact locally and worldwide.

This one-day, adult-learning workshop rotates between short presentations by Adelsman and Parrott, then round-the-table interaction on the questions and challenges presented. Participants and church staff, working with mid-life and beyond adults or lay leadership, leave the four-hour session with a greater understanding of how to help these vital people connect with ministries that utilize their God-given passions.

One recent participant stated, “This meeting was very beneficial to me. It was as advertised!”

We encourage you to contact Finishers Project by phone or email to see if this seminar might be offered in your area. Email: toma@finishers.org, or call 480-854-4444.

 

Don Parrott is President of Finishers Project. For more information, see their website http://finishers.org/.

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INVEST IN YOUR 50+ MINISTRY LEADERS!

Here’s an encouragement to Senior Pastors everywhere. Invest in your 40/50 ministry pastors and lay leaders! Often overlooked and under appreciated, they set the bar for the 40 percent (or more) of your congregation who are 50+ in age. You’ve given them the task of motivating, encouraging, teaching and caring for the older adults in your church family. They may also be a key to success in the intergenerational emphasis you want for your congregation. But to do this they need your support.

The truth is that most who accept this assignment have received little or no special training for the task. The rest of your team is likely better prepared than those charged with older adult ministry. Even if they have years of pastoral experience, even if they were fortunate enough to receive higher educational training in a Christian university or seminary there is a good chance they’ve received little or no preparation for what you’ve assigned them to do. And if you are still unsure about investing in these leaders, think church budget. Remember, you’ve given away the responsibility of working with a demographic that controls 65 percent of the nation’s wealth!

It’s Why more and more churches across the USA and Canada are becoming ministry partners in the CASA Network. It is How senior pastors have been empowering those who lead older adult ministry in their churches: they expose their team to some of North America’s leading pastors, educators and 50+ ministry leaders at the CASA Network’s International 50+ Ministry Leadership Conferences–like the one set to happen on November 9-11 in Anaheim CA. Don’t you think you should, too?

Think Dr. Richard Gentzler, National Director of the Center on Aging and Older-Adult Ministry for the United Methodist Church, sharing the “why” and “how” on starting intentional older adult ministries. Think Dr. Laura Carstensen, Founding Director of the Stanford Institute on Longevity, and her fresh views on “a long bright future” for the longest living generations. Think David Fraze, Student Ministries Director at the Hills Church of Christ in North Richland Hills, TX, as he “revisits our definition of family.”

Think Pastor Rod Toews of the Peninsula Covenant Church, Redwood City, CA, who personally visited 44 churches in the USA to study their older adult ministries. Think author-to-older-adults Missy Buchanan, a recent guest on ABC’s Good Morning America as she talks about faith and aging. Think Chip Arn, one of America’s leading researcher/teachers in church growth and 50+ age ministry. Think Robin Carey, M.S., and discover the power of spiritual coach/mentoring with CASA’s new project, Start the Conversation! Then remind yourself that these are only part of what will be happening during ILC—Anaheim. There is much more!

Invest! Become a CASA Network ministry partner. You are already reading this on the gocasa website. The rest is easy. Do whatever it takes to get your people to ILC-Anaheim on November 9-11. Better still: bring them with you! Show that you understand how important their part of Kingdom ministry is to your church. For those who are intentional about being (or becoming) an intergenerational church, bring your youth pastor, too. His understanding of older adult ministry is another key to your success.

The CASA Network ILC is not showy, just solid. It is built on the premise that nearly 40% of America and Canada is 50+ in age and getting older. With lifetimes of experience and skills, knowledge and wisdom, the Christ followers in this age group can be your greatest ally for Kingdom ministry.

 

 

 

 

Ward

 

Where in the World is Ward?

2011

Aug 10-11 – Fresh Horizons 50+ Ministry Leadership Conference - Tauranga, New Zealand

Aug 18 – Fresh Horizons 50+ Ministry Leadership Conference – Caloundra QLD, Australia

Aug 19-21 Regional Senior’s Retreat – Caloundra QLD, Australia

Sept 24 – The Intergenerational Challenge – Denver CO

Oct 18-20 Mount Hermon Fall Adult Conference – Mount Hermon CA

Nov 08 – CASA Network Board of Directors – Anaheim CA

> Nov 09-11 - ILC-Anaheim – The CASA Network International 50+ Ministry Leadership Conference

 

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Peter Laslett, 20th century English historian (1915-2001), was an early proponent in British and American society of what I believe must happen in 21st century church culture. In his book, A Fresh Map of Life, published in 1991, he points to the need for a new outlook and a new language with which to view life in today’s world. Nothing could be truer for churches today than the need for a new outlook, a new language and above all, the need for leaders to take a new and serious look at the world through the 40/50 Window.

Nearly 40% of society is 50+ in age. In a few short years it will be 45%. It’s happening in the USA, in Britain and Europe, in Canada and Australia. Today it is estimated there are more than 70,000 Centenarians in the USA alone. Japan is in second place with nearly 45,000. But the headline story is not about our growing 100-year-old population. The big story is the fact that society as a whole is aging, that we are living longer and growing older than at any other time in history, and that this very fact offers the greatest potential for the Church in mankind’s history. It is also about churches not absorbing this big story while growing sluggish with inadequate staff or finances to sustain them in our faltering economy. A new paradigm for doing business is imperative. The world at large recognizes this as our new reality. But the Church has been slow to get on board.

This amazing percentage of 50+ adults will continue to increase. Some see it as an unforgiveable burden on society. Others, like myself, see it as an undeniable opportunity, however poorly we Christ followers may be approaching this reality at the moment. Pastors and other leaders must come to grips with longevity issues, a reality that many are only glancing at or turning away from all together. Here’s a thought, not totally intended to be humorous, but, if the new wave of today’s mono-generational churches survive another two or three decades, they could wind up looking, acting and feeling like ecclesial ‘Sun Cities!’

Much of our thinking regarding aging in the Church is framed in a perspective belonging to the past. Even in ‘2nd half’ terminology, to which I myself often refer, there is a confusion that attempts to join the age of fulfillment with the age of decline. For example, when we in the CASA Network approach the ages chronologically, we identify three broad categories, namely 1) the Legacy generations – birth to approximately age 44; 2) the Bridge generations – 45 to around 69; and the Sage generations – 70+ (the three circles in our logo). Yet the longer I work in this age-wave environment and the more I see where researchers, academics and other thoughtful leaders are headed with their assessments, the more I am persuaded that we may have marked off Bridge generations too early at 70. I think we should be giving them another 10!

While dependence and decrepitude may define the oldest old, the weak and the infirmed, it in no way defines the vast majority of modern boomers and trailing edge builders in the Church or society. And therein lies the beginning of our misperception. It used to be that human life potential was wasted by people dying before their ‘three score and ten’ was up. Today, we who abhor teaching anything other than an authentic, up-to-date, rightly divided Word of Truth still find it easy to buy into century old passé myths of aging without a second thought.

Look at it another way. View the Body of Christ as you would a one-dollar bill. Hold it in your hand. It represents the entire worth of the Church. We decide to invest 55 cents of that dollar in children, youth and young adults. The remaining 45 cents we hold onto for a while. We don’t invest. We make no effort even to connect it to our earlier investment. We don’t understand its power. After all, what can you do with 45 cents? So it lies there in our hand. Losing interest. Getting in the way. Eventually it goes on a shelf or in a drawer. Out of sight.

Forty-five percent of the Christ followers in most of America’s evangelical and mainline churches are 50+ in age. Losing a high percentage of valuable influencers when we need them most doesn’t make any sense at all. Letting them slip through our fingers through inattention, under-serving or by not understanding their true value to the whole Church is even worse.

Maybe this is why a dollar isn’t what it used to be!

 

 

 

 

 

Ward

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Revisiting our Definition of Family

David Fraze

“David, I need some advice!”

The call came on the first day of my 2008 research with the Fuller Youth Institute (FYI). After almost 20 years of experience in youth ministry practice and education, I came to study with FYI because I can’t shake this feeling that something is not right about how we teach and practice youth ministry.  The evidence suggesting that 40-50% of our students leave Christianity after high school graduation heightens my concerns.1 So my wife and I loaded up our family, packed them into a Pasadena apartment and spent two months thinking deeply about youth ministry.  Specifically, I was at Fuller to research intergenerational strategies for youth ministry (i.e., youth ministry practices designed to create opportunities for spiritual growth across generational lines).

The youth leader seeking advice on the other end of the phone call was a dear friend, a veteran youth worker, and a youth ministry professor whose experience eclipses mine by at least ten years. (He’s old!)  Our conversation went something like this:

“I am not sure it is working,” my friend volunteered.

“What’s not working?”  I asked.

“The way we are programming and teaching youth ministry.”

He continued to explain how the kids he knew that were part of the 50% that “made it” would probably have been okay with or without the youth ministry programming that had been offered them.  Sure, the youth ministry had strengthened the faith of those students and provided them with valuable learning opportunities and great relationships.  But in his opinion, the students who developed into and remained committed disciples ended up that way because they had come from strong, intact and engaged families who were themselves connected to strong, intact and engaged communities of faith. His concern was with the other 50% and the way youth ministry education must change in order to equip future youth workers to reach the students whose faith is not nurtured by strong, intact and engaged adult relationships.

Does any part of this conversation sound familiar?

Has your experience with youth ministry led you to the same line of questioning?

If so, Welcome!

Many of us, if we step back from the youth ministry carnival of activity for a moment, might come to a similar conclusion. Ask yourself this question: Out of all the programming teenagers have participated in through the years, what has worked to build long term, committed followers of Jesus? (Go ahead, ask yourself the question.)

Follow up with a second question: In all that programming, how many times was the “real ministry” moment a conversation on the van ride back from an activity?

The crazy thing about discipling teenagers is that we don’t always know when those “real ministry” moments are going to occur.  We expect them to occur after the emotional youth conference appeal, but they are just as likely to occur after the annual baby oil/shampoo slip and slide contest (I’m not making this up; this really happened to me).  Perhaps the best programming is that which creates moments for meaningful experience and conversation. If your experience is anything like mine, your favorite “real ministry” moments may have been facilitated by a certain programed event, but are ultimately memorable because of the parents, adults and other members of the community of faith who shared the moment with you.

Try this exercise, make two lists:

1. First, write down all of the sermons, lessons and devotionals you remember that had a deep spiritual impact on you as a teenager.

2. Second, write down the names of all the people you remember who had a deep impact on your spiritual journey as a teenager.

Question: Which list is longer and/or do you consider more influential in your present spiritual journey?

More than likely, the answer to this question illustrates the value of intergenerational relationships in youth ministry.

I suggest that an evaluation of traditional youth ministry practice reveals our unintentional tendency to undervalue the role of parents and adult volunteers as well as support the separation of age groups at church.

To be fair, many parents and adult leaders seem to prefer and support this type of segregated youth ministry practice.  They prefer opportunities to participate in classes and worship services specifically targeted to their own adult interests while someone else is “watching” the kids.  However, if my friend on the phone call is right and the teenagers who continue in a long-term, committed discipleship journey are those who come from strong, intact and engaged families, and/or are connected to adults who provide supportive, familial relationships, then youth ministry teaching and practice may need some major retooling in order to support and foster more vibrant teen/adult relationships. 2

A Clarification of Terms

It is important that youth workers understand what is meant by the term intergenerational youth ministry. An intergenerational youth ministry approach views the roles of parents and the surrounding adult community as the primary influence in a student’s spiritual formation.  As a result, intergenerational youth ministry programming is designed to create opportunities for spiritual growth across generational lines.3

Intergenerational ministry should not be confused with family based youth ministry.  The family based approach, while closely related (and valuable), focuses primarily on the nuclear family unit.  An intergenerational approach, while honoring and working with nuclear family units, focuses on employing the entire adult faith community in youth ministry strategies.

Intergenerational youth ministry should likewise not be confused with inclusive youth ministry programming. Inclusive strategies work towards eliminating age specific ministry programs altogether.  Intergenerational strategies work to bring the generations together in meaningful ways while still offering programs that meet the specific age-appropriate needs of adolescent believers.

 

How Do You Define “Family?”

“Finally, someone is championing the role and responsibility of families in youth ministry!” is the response most often received when we bring up the topic of intergenerational youth ministry strategies.

“It depends how you define family,” is my typical response.

As you can imagine, the follow-up conversation is usually lively and lots of fun. Why? Because we have elevated the nuclear family to perhaps an unhealthy (even idolatrous) status and ignored those who don’t seem to fit that paradigm. For instance, what do you assume about a man or woman who chooses to remain single after age 30? Is the definition of family broad enough to include this group in our church community? Could people from this group be employed as intergenerational “family figures” in youth ministry programming? How we define family influences our answers to those and a host of other questions.

A definition that is too narrow places all responsibility for the spiritual formation of children solely upon the shoulders of legally related family members. This extreme view is dismissive of any role played by the surrounding community of faith.4

A definition that is too broad may place the responsibility for the spiritual formation of children on the shoulders of people unqualified to offer any meaningful spiritual direction. This extreme view allows unhindered access to anyone willing to work with children, without examining a “family” member’s moral or spiritual qualification.

In the midst of these two extremes, can we find a healthy middle ground? In her book, Family Ministry, sociologist Diana Garland provides a helpful framework for defining family that invites youth ministries to re-examine how to best love and serve kids and their families.

Garland begins by acknowledging the turbulent debate around the definition of family in our current cultural context.  While describing the importance of caring for and supporting the traditional nuclear family unit, Garland encourages her readers to expand their definition of family, so that the diversity found in today’s family culture is acknowledged and brought into family ministry discussions.  She does this through a discussion of two sociological views commonly used to define “family.”5

View #1:  A Structural Definition. This definition views family through the structural relationships assumed through marriage, birth and/or adoption, divorce and remarriage, or any of the variants formed through these primary structures (single parents, step-parent/children, elderly parents living with an adult child, etc.).  The structural definition even allows for “fictive kin” relationships.6 This structural definition seems to represent the most often employed and understood use of the term “family” in ministry programming.

Garland certainly honors and accepts the structural definition of family as found in Scripture. Jesus himself was set in an adoptive structural family!  However, as will be discussed below, the functional definition of family not only honors structural relationships but allows for a more inclusive use of the word “family” that better describes relationships within the body of believers.

View #2:  A Functional Definition. This definition views family through the unique functions certain relationships have in a person’s life experience.  Therefore, “family” is defined as the “organization of relationships that endure over time and contexts through which persons attempt to meet their needs for belonging and attachment and to share life purposes, help and resources.”7 This definition of family includes both structural relationships and those relationships that make a functional attempt at being family.8

Garland explains why she employs the functional definition of family:

“Most family ministries have been based on a structural definition of family.  Thus we have ministry with married couples, with parents, with single parents, with single adults, with empty-nest families and so on.  No doubt these ministries have been helpful to families dealing with the various life-stage issues.  On the other hand, this approach tends to cut up a congregation into homogeneous groups, so that all the married couples are grouped for ministry, and all the singles, and so on.  It also has the tendency toward congregational specialization, so that one congregation may become known as the congregation for young families, another the church for single adults, or for senior adults.  Inevitably some types of families do not find a specialized ministry for them, because most congregations do not have enough specialized staff and other resources to maintain a host of specialized ministries for the diversity of family types included in the community…The functional definition seems to better fit Jesus’ teachings about family.  For followers of Christ are not to be bound by the structures of legally recognized or biologically based relationships.  Rather, family relationships are defined by relationship process—loving one another, being faithful to the same Lord, and adopting one another as brothers and sisters in the household of faith.”9

In a more thorough exploration of family in scripture, we find it shift beyond “flesh” relation (Genesis 3:23-24) to the radical expansion of the term seen in Jesus’ words, “Whoever does the will of my Father in heaven is my brother and sister and mother” (Matthew 12:50).  Jesus reformed the idea of family simply in the way God brought Jesus into the life of Mary and Joseph.  The adoption of Jesus by Joseph “points to the good news that Jesus will develop later in his teachings (Matthew 12:46-50): from this point forward, no one must be without family because wombs are barren, marriages are broken or never formed, or loved ones die.”10 For those who therefore lack a structural family, a functional family fulfills the human need for connection and support.  Even the experience of Jesus’ conception and birth is evidence that “God sets the lonely in families” (Psalm 68:5-6).

The functional definition of family honors and values the significance of the traditional family unit while acknowledging the place for single parents, divorced individuals, singles and others within the faith community.  This calls the community of faith to offer hope for those hurt by structural family relationships by providing a family in which healing and acceptance are found.

Beyond Definitions

“That’s exactly what we need!”

This was the response given by one of my volunteers (who used to be a paid youth worker) when discussing the need for more intergenerational youth ministry programming.  The volunteer came alive when discussing this functional definition of family.

“Let me show you my Bible,” came the enthusiastic offer from my volunteer. 

As the volunteer brought forth his tattered and worn Bible, he told the story of how it was given to him by two of his campers at a summer camp almost twenty years previous to our conversation.  He described their relationship in family-like terms (i.e. Paul and Timothy, father and son language).  He is still in contact with those two young men.  Both are committed disciples and one is involved in full-time ministry.

 

Learn more about David Fraze and his work at Fuller Youth Institute.

Note: This article appears in the 2009 January/February edition of The Journal of Student Ministries.

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James L. Knapp, Ph.D.

Provided by CN Building Adult Ministries Resource Center

Are Seminaries doing a disservice to ministerial students and the churches they will pastor?

When the 20th century began, life expectancy in the United States was 47 years.  By the end of the 20th century, a typical American lived into his or her mid-70s.  The phenomenal increase in life expectancy can be attributed to a number of factors including better nutrition, improved sanitation, and a myriad of advancements in the healthcare field.

Taken together, these factors have allowed millions of Americans to live longer, healthier lives and, at the same time, have led to the emergence of professional areas like geriatrics which focuses on the biological and medical aspects of aging as well as gerontology which focuses on the psychological, social, and economic impact of an aging population.  More recently, the field of social work has used a generous grant from the Hartford Foundation to develop a specialty for those interested in working with individuals in the later stages of life.

Noticeably absent from the list of professionals who are being trained to work with older individuals are those who focus on spiritual matters.  The graying of the American population and the importance of religion in the lives of older adults suggests that members of the clergy need to be well informed regarding the processes and realities of aging.  However, research conducted in this area over the last 35 years indicates that such is not the case.

In a survey of 131 seminaries fully accredited by the Association of Theological Schools, I found that the level of interest in this area remains marginal.  Provided below are five major findings from my study:

1)    Only 7% of the schools indicated that they had at least one required course that focused predominately on the needs and concerns of older adults

2)    48% had an elective course focused predominately on older adults and 72% offered an elective in which at least a portion of the content focused on older adults

3)    The overwhelming majority of the courses were offered in the areas of pastoral care and counseling though some courses could also be found in Christian education

4)    65% of the responding schools indicated that they did not plan to modify their curriculum to increase the emphasis on the needs and concerns of older adults

5)    Of the limited number who indicated that they did plan to modify their curriculum, only 2% said they were planning to add a required course that exposed their students to the processes and realities of aging

For more than three decades, gerontologists have been encouraging theological educators to place an increased emphasis in their curriculum on the needs and concerns of older adults in order to better equip pastors to minister to, and with, older adults.  While there appears to be a small glimmer of hope, for the most part, gerontological content remains a minor consideration in the vast majority of seminaries.  More disturbing, however, is that an alarmingly small number of schools plan to increase the emphasis on older adults in their curriculum.

Just as gerontologists have come to realize that understanding the aging process involves recognizing the importance of spiritual matters, theological educators must also recognize that effective ministry involves an understanding of the changes that occur as one moves through the life cycle.  It would seem difficult for a pastor to effectively respond to the needs of an older parishioner if the pastor had a limited understanding of the process and realities of aging.

Seminaries must infuse their curriculum with gerontological content in order for their graduates to be adequately prepared for ministry in 21st century America.  To do otherwise is not only a disservice to their students but also to the churches that will eventually be pastored by their graduates.

James L. Knapp is professor of sociology at Southeastern Oklahoma State University in Durant, Oklahoma.



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by Keith Webb

Provided by CN Building Adult Ministries Resource Center

Questions to Ask Before Moving On

Many of us like new things. Learning and doing new things is interesting and rewarding. However, once the novelty has worn off, it’s all too easy to move on to the next new thing.

Recently, I met a worker in a Muslim country who hasn’t moved on. For 17 years he’s been working, trying many ideas, teaching, and mentoring. All along the way he saw a bit of fruit, but nothing spectacular. Starting three years ago, however, the number of small groups has grown from 200 to more than 700.

What if he had given up and moved on after 8 or 10 or 12 years? Would the fruit be the same as it is today? I doubt it.

The Ten-Year Rule

Creativity research shows that it takes ten years of hard work to gain enough mastery to produce a unique contribution. Ten years!

Other research bears out the same thing in business, sport, and academics. The competent and successful are made not born. A new book, The Talent Code, says 3 things are required: tens of thousand of hours of practice, passion, and master coaching.

I’m okay with the passion and coaching, but tens of thousands of hours working on it? Tough!

Why Do We Give Up So Easily?

Seth Godin wrote a simple book with a profound point. You can understand it from the cover art. When you begin something new there are a lot of rewards. After a while, the reward vs. effort is reduced. This is The Dip. Many people quit here. However, if you push through the dip the results can be great.

The going will always get tough. By giving up too quickly, we waste an incredible amount of time and effort. To achieve our objectives we must work at it long enough to push through the dip.

Questions To Ask Before Moving On

So you’ve been working for 4 or 6 or 10 years, is it time to move on? Ask yourself the following questions:

  1. How focused am I on what I’m trying to do? We often haven’t fully invested ourselves in a strategy. Instead we hedge our bets by being involved in many good things. Before even thinking of quitting, get single-focused and dig into what you’re trying to accomplish.
  2. When will I quit? As you focus, decide when and for what reasons you will quit. How will you distinguish a dead-end verses a dip? Decide now rather than when you’re discouraged in the dip.
  3. What results are you experiencing? As you move forward build off the results you have. Try different tactics, ideas, and approaches to accomplish your larger goal.
  4. Am I thinking straight? It’s easy to rationalize why we should move on. Our pride is stung by slower-than-expected results. And let’s face it; in the non-profit fundraising world it’s easier to raise money for new vision. Pride also keeps us from quitting something we should have given up on long ago. It takes courage stick with something and to move on.

There are no easy answers to when to move on? Although, I suspect that with dedicated focus and a few more years, we could achieve far more than we dreamed possible. This is personally challenging to me. How about you?

Keith Webb is a Cross-cultural Leadership Coach and Trainer; Executive Committee Member at ICF Singapore Chapter & Principle at Creative Results Management


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