FOUR PARADIGMS OF YOUTH MINISTR Y IN TH E URBAN CONTEXT ^••••••« ΗΜΜΕΗΜΜιΐΙΜ I I l l I I I M s V.„ Fernando Arzola, Jr.* INTRODUCTION As o fthis wr iting, there i s sparse literature which deals with urban youth ministry from an academic perspective (Dowdy, 2005a; Larse n, 2002) . While there is a growing interest in hip-hop culture and, more specifically, the "hip-hop church" this essaydoes not address that particular topic (Holder, 200 6; Dowdy, 2005; Smith & Jackson, 2005; Gee & Teeter, 2003). Furthermore, there are bodies ofwriting addressing urban ministry and youth ministry, respectively, but verylittle commentaryspecificallyon urban youth ministry (Smith, 2004; Sinsabaugh, 2001; Fuder, 2000). This essay, based primarily on twenty years o fqualitative experiential analysis in the urban context, is an attempt to present a typological examination of four urban youth ministry paradigms. My hope is that it maycontribute towards increased critical reflection and dialogue regarding youth ministry in the urban co nte xt. In SocialAnalysis: LinkingFaith andJustice (1983), Joe Holland and PeterHenriot present a three-pa rt model towards betterunderstanding soc ial j ustice theory: 1 ) the tradi tiona l perspective, 2) the liberal perspective, an d 3 ) the radical perspective. Eac h perspective, they argue, serves as a lens through which social justice is viewed. Because ministry in the urban context is so entwined with social engagement, I have ada pted Holland and Henriofs help ful model to create a typology o f ur ban yout h ministries. I am also indebted to Dr . Kieran Scott, Professor at the Fordham UniversityGraduate School of Religion and Religious Education, for his Spring 2005 teachings regarding guiding principles and metaphors and theirplace in education and ministry. THE FOURPARADIGMS I have observed four paradigms of youth ministry in the urban context: 1 ) the Traditional You th Min istry Parad igm, 2) the Liberal Youth Ministry Paradigm, 3) the Activist Youth Ministry*Fe rnan do Arzola, Jr., PhD candidate, serves as DeputyChair o fth e Department of
Transcript
8/8/2019 Four Paradigms of Youth Min in the Urban Context
MINISTRY IN THE URBAN CONTEXT^ • • • • • • « Η Μ Μ Ε Η Μ Μ ι ΐ Ι Μ I Ill III M s V .„
FernandoArzola, Jr.*
INTRODUCTION
As of this writing, there is sparse literature which deals withurban youth ministry from an academic perspective (Dowdy, 2005a;Larsen, 2002). While there is a growing interest in hip-hop cultureand, more specifically, the "hip-hop church" this essay does notaddress that particular topic (Holder, 2006; Dowdy, 2005; Smith &Jackson, 2005; Gee & Teeter, 2003). Furthermore, there are bodies of writing addressing urban ministry and youth ministry, respectively, but very little commentary specifically on urban youth ministry
(Smith, 2004; Sinsabaugh, 2001; Fuder, 2000). This essay, basedprimarily on twenty years of qualitative experiential analysis in theurban context, is an attempt to present a typological examinationof four urban youth ministry paradigms. My hope is that it may contribute towards increased critical reflection and dialogueregarding youth ministry in the urban context.
In Social Analysis: Linking Faith and Justice (1983), Joe Hollandand Peter Henriot present a three-part model towards better understanding social justice theory: 1) the traditional perspective,
2) the liberal perspective, and 3) the radical perspective. Eachperspective, they argue, serves as a lens through which social justiceis viewed. Because ministry in the urban context is so entwined withsocial engagement, I have adapted Holland and Henriofs helpfulmodel to create a typology of urban youth ministries. I am alsoindebted to Dr. Kieran Scott, Professor at the Fordham University Graduate School of Religion and Religious Education, for his Spring2005 teachings regarding guiding principles and metaphors and their place in education and ministry.
THE FOUR PARADIGMS
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Christ.The use of a guiding principle is essential to every
philosophy of youth ministry. For ¿he Traditional Youth Ministry,the root principle is "Discipleship," to become disciples of Christ.Naturally, the issue here with the traditional paradigm is notthe emphasis on discipleship, which should be present in anygood Christian ministry paradigm, but the exclusive emphasis ondiscipleship as primarily an individual, personal change with littleimpact in the social realm.
The Traditional Youth Ministry is based on an ideologyof biology, a growing healthy body - youth ministry as the Bodyof Christ. Therefore, the Traditional paradigm believes the body
of youth ministry, as an institution, and its traditions, should bepreserved.
Holland and Henriot (31-45) explore how conflict isaddressed by the various perspectives. How does the TraditionalYouth Ministry respond to conflict? Because of its commitment totradition and order, the Traditional Youth Ministry tends to avoidor silence conflict. At its worst, conflict is viewed as inappropriate,wrong, and even deviant. Therefore, the Traditional response toconflict tends to be "authoritarian." (Holland and Henriot, 31-45)
At its best, the Traditional Youth Ministry challenges us tobe rooted in the apostolic teachings of the early church, with JesusChrist as the foundation. At its worst, it is more concerned withwinning souls, indoctrination into a specific tradition and engagingin spiritual warfare at the expense of addressing the social injusticesof this world.
Each paradigm is exemplified in the New Testament.While no one group can fully represent the paradigm, it serves as
a helpful reference for better understanding each of the typologies.The Traditional Youth Ministry is most exemplified in thePharisees. At first glance this comparison appears insulting, but abroader understanding of the Pharisees is in order. The Phariseesrepresented a political-religious Jewish group who believed inseparating themselves from their non-Jewish neighbors. And,while they have gotten a bad rap over the centuries, the Phariseeswere faithful Jews, committed to the teachings of the Torah andstruggling to live a life of moral purity - not unlike Biblical Christians
today. However, the Pharisees, at least how the New Testamentcharacterizes this group, had a tendency toward legalism, a literal
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denominational churches, particularly within middle-class andupper-middle class neighborhoods. This is also seen in inner cityneighborhoods with churches that are led by theologically liberalpastors. The emphasis of this paradigm is on compassionate ministry
for urban youth. That is, its primary purpose is developing afelt-needs ministry-centered programming for urban youth. Thisparadigm begins with the felt-needs of youth and then addressesthem through youth ministry programs.
Because of the Liberal Youth Ministry's' compassionateperspective, its evaluative question is "How are the needs of urbanyouth effectively being met?" This question is psychological anddevelopmental in nature. It focuses on the needs of youth.
The primary concern for the Liberal Youth Ministry isthe personal and emotional needs of urban youth. Therefore,programmatically, the Liberal Youth Ministry will tend to offerinter-relational and intra-relational therapeutic programs. Theseprograms include support groups, mentoring, family-basedinitiatives, inter-generational activities, trips, arts and crafts, andchoirs. Liberal Youth Ministry retreats are developed to help urbanyouth better understand themselves and their uniqueness andnurture a healthier self-awareness.
The guiding principle for the Liberal Youth Ministry is"Growth." Philosophically, the metaphor of Growth is rooted inProgressive Education. Are urban youth growing in a healthymanner?
The Liberal Youth Ministry is based on an ideology of evolution. That is, youth ministries need to change and adapt.Therefore, the Liberal paradigm believes that youth ministry, as aninstitution, needs to be reformed.
How does the Liberal Youth Ministry tend to respond toconflict? It understands conflict as part of the evolutionary processfor ministry and relationships. Therefore, the Liberal response toconflict tends to be "managerial." This is particularly seen in theemphasis on conflict management or conflict resolution.
At its best, the Liberal Youth Ministry paradigm challengesus to address the personal and emotional needs of youth. At itsworst, it tends to overemphasize the humanity of Jesus at theexpense of the divinity of Christ, who is Son of God. Also, middle-
class urban youth ministries may not fully appreciate the sufferingrealities of their urban sisters and brothers in the inner city.
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Pharisees, for not being faithful to Jewish teachings and, on the otherhand, by the Zealots, for being overly accommodating to Greek culture.
Like the Sadducees, the Liberal Youth Ministry is committed
to personal growth, intellectual development and emotional well-being. The Liberal Youth Ministry tends to view Christianity moreas a philosophy of life, rather than a personal relationship with JesusChrist. Youth who participate in the Liberal Youth Ministry may betaught the Scriptures respectfully, but largely metaphorically, withless emphasis on their divinely authoritative significance. Also, theChristian faith tends to be presented as principles for ethical living,instead of biblical guidelines for living a holy and righteous life
pleasing unto God.
Activist Youth Ministry ParadigmThe Activist Youth Ministry Paradigm is the third type
found in many inner city urban churches. The emphasis of thisparadigm is on urban ministry for youth. That is, its primary purposeis developing an urban ministry centered program for youth. Theparadigm begins by identifying urban issues affecting youth and thendevelops appropriate youth ministry programs which address these
issues or needs.Because of the Activist Youth Ministry's contextual concerns,
its evaluative question is "How are the issues which impact urbanyouth effectively being responded to?" This question is sociologicaland anthropological in nature. It focuses on the needs experiencedby youth.
The primary concern for the Activist Youth Ministry isthe social needs of urban youth. Therefore, in order to meet these
many needs, the Activist Youth Ministry tends to offer after schoolprograms, economic empowerment programs, job training and social justice initiatives. Activist Youth Ministry retreats are offered to helpurban youth develop trust in each other and work better together asa group to more intentionally develop social interaction abilities andreduce at-risk behavior.
The guiding principle for the Activist Youth Ministry is"Justice." What are the injustices suffered by urban youth? How can
justice be actualized for urban youth?
The Activist Youth Ministry is based on an ideologyof revolution. Therefore, the Activist paradigm believes that
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Ministry is centered on Christ and then reaches out to address allthree of these needs.
Because of the Prophetic Youth Ministry's Christ-centeredperspective (instead of program-centered, felt-needs centeredor urban issues centered), its evaluative question is, "How isChrist growing, deepening and manifesting in the lives of urbanyouth?" This evaluative question shifts entirely the programmaticdevelopment of the youth ministry by focusing on Christ first andthen considering programmatic questions second. The questionallows for a more holistic and integrative approach - theoreticallyand programmatically. It focuses on Christ in youth.
Because of the holistic and integrative nature of the
Prophetic Youth Ministry, its concern for urban youth, too, is holisticand integrative. This paradigm seeks to address the spiritual,personal and social needs of urban youth. For the Prophetic youthworker, to address only one of the ¿tree aspects over and above theothers is nonsensical.
What critique does the Prophetic youth worker offerregarding the Traditional, Liberal and Activist Youth Ministries?First, a Traditional Youth Ministry may address the spiritual needsof urban youth, but does it help them deal with their personal and
emotional needs? Does it speak out on behalf of social justice? Ayouth ministry certainly needs to share the Gospel message withteenagers and help them to grow in Christ (meeting spiritual needs).But, in many urban communities where schools are sub par, gangmembership is growing, recreational sexual behavior is the norm,and homes may be in disarray, youth ministries need to provideacademic help, personal encouragement and emotional support(meeting personal needs). Youth ministries also need to intentionally
interact and respond to the realities of poverty, discrimination, policebrutality, etc (meeting social needs). Frankly, any youth ministry notengaged in helping to meet the personal and social needs of youthin their community will not be taken seriously by the neighborhoodyouth.
Many Traditional Youth Ministries are now reaching out toyouth in more non-traditional ways. They hold hip-hop concerts,minister in the neighborhood, sponsor sports tournaments, etc.While these approaches are certainly very important and may
be evangelistically effective, they do not make a youth ministryprophetic. For a Traditional Youth Ministry to become more
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social needs of all urban youth.Second, a Liberal Youth Ministry may address the personal
needs of urban youth, but does it help nurture a deepening andgrowing relationship with Jesus Christ? Does it speak out on behalf of social injustice? Many Liberal Youth Ministries, particularlyLiberal Youth Ministries in the inner city, tend to be engaged inmeeting the personal and social needs of their youth. However, theyalso tend to soften the radical social message of Christ as well asthe Gospel message that the assurance of salvation comes throughHim alone. The Prophetic paradigm affirms the Liberal paradigm'scommitment to the personal and charitable concerns of youth, butchallenges the Liberal paradigm to be more faithful to the traditional
and orthodox Gospel message, as well as become more radicallyengaged in social justice.
Finally, an Activist Youth Ministry may address the socialneeds of urban youth, but does it help nurture a deepening andgrowing relationship with Jesus Christ? Does it help deal withthe many personal and emotional needs of youth? The Propheticparadigm certainly feels camaraderie with the Activist paradigm'ssocial commitment, but it challenges the Activist paradigm to bemore faithful to the traditional and orthodox understanding of the
Gospel. Certain Activist Youth Ministries have championed causesoutside the traditional understanding of Biblical orthodoxy. SomeActivist youth leaders have even embraced behaviors, actionsand worldviews that are in direct contradiction to an orthodoxunderstanding of the Holy Bible. This is a departure from themessage of the biblical prophets. On these matters, the Prophets partways with the Zealots.
A Prophetic Youth Ministry is committed to address
all three domains: spiritual, personal and social. Therefore,programmatically, it offers activities and initiatives that addressall three domains, integrating many of the above programs listedin the three previous paradigms. A job training initiative, GEDpreparation, tutoring service, group processing or mentoringprogramming is added to a Bible study, worship service or youthrally. Prophetic Youth Ministry retreats are developed to help youthbetter understand their relationship with themselves, with Christand with others.
The guiding principle for the Prophetic Youth Ministry is"Transformation." How can youth be transformed holistically ~
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people towards "the beautiful."A primary goal of the Prophetic Youth Ministry is to remove
the veil covering the soul of urban youth and show them howbeautiful they really are. The call to transformation is to confrontand transform the "ugliness" within ourselves (personal), within ourhearts (spiritual), and within our society (social).
The Prophetic Youth Ministry is based on an ideology of liberation. Therefore, youth ministries, as an institution, should betransformed. The Traditional perspective believes no significantchanges are necessary in youth ministries. The Liberal perspectivebelieves some changes are necessary in youth ministries. TheActivist perspective believes in a complete overhaul of youth
ministries. The Prophetic perspective believes in a paradigmatictransformation, a fundamental change of purpose, guiding principle,assumptions and evaluative questions. Liberation, unlike revolution,is not a rejection of the institution of youth ministry. Rather,liberation, as understood by this paradigm, is rooted in the tri-foldprophetic tension between honoring the apostolic tradition andcasting an eschatological and existential vision, while standing insolidarity with urban youth, especially the poor and marginalized.
How does the Prophetic Youth Ministry tend to respond
to conflict? It believes conflict may be creative and even welcomesconstructive dissonance. Therefore, the Prophetic response toconflict tends to intentionally "name and engage conflict" towardstransformation.
In "Voices from the Fringes: A Case for Prophetic YouthMinistry," Calenthia S. Dowdy affirms that the Prophetic paradigmis needed. She writes;
Current youth ministry must release and empowerits young prophets, encouraging them to speak andact regarding both moral and social righteousness...It would not be wise to discourage them fromlearning about and speaking about structural evilthat systematically represses certain segments of society...This is not a call to a "social gospel," ratherit is a call to the whole gospel. All of Christ's messagemust be preached (Dowdy 2005b, p. 95).
The Prophetic Youth Ministry paradigm is best exemplified
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justice (social repentance). Prophetic youth ministry is ministry onthe margins, in the periphery. Prophetic youth workers are peripheral
prophets. Dowdy distinguishes between what Robert Wilsonidentifies as central prophets and peripheral prophets. She writes,
Central prophets are those who belong to the social centerof the empire and customarily enjoy social prestigeand political power. They tend to be concerned withthe preservation of the status quo and are controlledby their governing constituencies. And then there are
peripheral prophets, those who belong to the fringes of society. They lack social prestige and power and derive
their authority either from God and/or some marginalgroup to which they may belong. These prophetsfight for social change and quality of life issues formarginalized groups. They believe that all people,regardless of their station in life, deserve justice andwholeness. They speak bold proclamation to the rulingpowers, denouncing structured violence and economicand social injustices (Dowdy, 2005b, p. 89).
Like the prophets, the Prophetic Youth Ministry envisionsand develops a ministry which addresses the spiritual, personaland social needs of youth. A Prophetic Youth Ministry endeavorsto assist youth to grow in Christ, develop into ethical persons andbecome engaged in social action.
The Prophetic Youth Ministry is built upon threeinterlocking philosophical and theological components: 1) atraditional understanding of the Holy Bible and Christian orthodoxy,2) the spiritual, personal and emotional development of youth, and3) social justice (Figure 1).
Figure 1: Three InterlockingCommitments of the PropheticUrban Youth Ministry Model
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Defining Prophetic Youth Ministry in the Urban ContextA Prophetic Youth Ministry is a Christ-centered ministry
fundamentally committed to and intentionally engaged in the
spiritual, personal and social liberation and transformation of urbanyouth and their communities.• A Prophetic Youth Ministry is Christ-Centered: A Prophetic Youth
Ministry is centered first and always on Christ. While allyouth ministries claim to be "Christ-centered," the emphasishere is to distinguish itself from being programs-centered,felt-needs centered, or even youth-centered. A programmay not necessarily need to be Christ-centered in order to behelpful or resourceful. However, if it is not Christ-centered,
then it is rooted in something else and, ultimately, canneither not be holistically transformative, nor be biblicallyprophetic.
• A Prophetic Youth Ministry is Fundamentally Holistic: A PropheticYouth Ministry is philosophically and constitutivelycommitted to address the spiritual, personal and socialneeds of urban youth. A youth ministry which does notfundamentally root itself in all three of these components isnot holistic.
• A Prophetic Youth Ministry is Programmatically Holistic: AProphetic Youth Ministry purposely and intentionallyprograms the youth ministry to meet the spiritual, personaland social needs of urban youth. A youth ministry whichdoes not programmatically address all three of thesecomponents is not holistic.
• A Prophetic Youth Ministry and Engages its Community: AProphetic Youth Ministry is committed to the transformation
of its community, as well as the teens that enter thechurch. It does not isolate itself from the community. It isincarnationally involved in the spiritual, personal and socialtransformation of the community's youth.
• A Prophetic Youth Ministry is Liberational: A Prophetic YouthMinistry believes that Jesus Christ liberates urban youth,and all people, from personal and spiritual bondage, as wellas social and systemic sin. It does not evangelize alone,without social action. And, it does not address social actionalone, without evangelism.
• A Prophetic Youth Ministry Promotes Eschatological Hope: A
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activist paradigms. A prophetic ministry succeeds when theprophetic message has been spoken and enacted, not justwhen it sees "results" in terms of actual liberation or changeof social conditions. Yet this prophetic hope must be heldwithout giving in to defeatism or inactivity.1
• A Prophetic Youth Ministry is Transformational: A PropheticYouth Ministry believes transformation is a process towardsthe fulfillment of the reign of God, in and through the livesof urban youth. The Prophetic Youth Ministry begins withliberation and proceeds with transformation, a lifelongspiritual, personal and social process.
Toward a Prophetic Youth MinistryHow does a youth ministry move towards becoming a
more prophetic Youth Ministry? Fundamentally, there needs to be aparadigmatic shift both in worldview and structure. What a youthworker decides to program (structure) flows from what the youthworker philosophically believes (worldview). There is no simpleway of transitioning into a Prophetic Youth Ministry. Nevertheless,in order for this to occur, this writer suggests three movements.First, the youth ministry team must agree on the three interlocking
commitments stated above. Second, identify the spiritual, personaland social needs of the youth in your target community or with yourtarget group. Finally, intentionally program activities meeting theneeds of these three areas. This simple model centered on Christ,guided by the power of the Holy Spirit, and rooted in the principleof Transformation, hopefully, will be a step towards developing moreProphetic Youth Ministries (Figure 2).
Figure 2: Toward a Prophetic Youth Ministry
Third, develop a ministrywhich intentionally meets
spiritual, personal andsocial needs of youth
Transformation
First, agree on the threeinterlocking commitments
of the Prophetic YouthMinistry
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